FUNERALS OF A RIGHT REVEREND FATHER IN GOD PATRICK FORBES OF CORSE, BISHOP OF ABERDENE. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII A CORPSE, EPISCOPI ABREDONIENSIS, TUMULUS. A multis omnium ordinum collachrymantibus variegato opere exornatus. PROV. X. 7. The memory of the Just, is blessed. Hieronym. Epist. ad Pammachium, quae incipit, Senato vulneri. Plus sensimus quod habuimus, postquam habere desivimus. ABERDENE, Imprinted by Edward Raban, 1635. INDEX SERMONUM Aliorumque opusculorum quae funebri hoc libro continentur. A TABLE Of the Sermons and other Writing contained in this Funeral Book. PATRICII Episcopi Effigies, cum diebus nativitatis & obitus, & tempore ac loco sepulturae, & inscriptione marmoris sepulchralis. A Dedicatory commendation of the Work, and of the deceased Patrick Forbes late Bishop of Aberdene, with some Funeral poesies, by Master David Lindsay, Person of Belhelvie, and Moderator of the Presbytery of Aberdene. Arthuri johnstoni, M. D. Medici Regii, Epigramma, de hoc Tumulo. joannis Lundini Carmen dedicatorium in commendationem totius libri. A Funeral Sermon, preached by Doctor Robert Baron. pag. 1 A Funeral Speech, by Doctor Alexander Scrogie. 58 A Sermon Funeral, by Doctor William Guild. 69 A Sermon entitled, Holiness to the LORD, by Doctor james Sibbald. 94 A consolatory Sermon, by Doctor Alexander Rosse. 149 Some Letters, with some other Monuments, concerning the Godly entry of PATRICK FORBES of CORSE, to ihe Bishopric of ABERDENE; and his happy government, and blessed departure to Celestial joy. viz. A Letter of King JAMES, of glorious memorie● to the Arch-Bishops and Bishops of Scotland. 178 Letter of the Arch-Bishops and Bishops of Scotland, to PATRICK FORBES, Laird of Corse. 179 The Archbishop of S. Andrew's, to Master Thomas Mitchell. 181 The same Archbishop, to the Laird of Corse. 182 The Laird of Corse, to Master Thomas Mitchell. 183. and 184 The Ministers of the Diocese of Aberdene, to PATRICK FORBES, Laird of Corse. 185 Certificatio D. PATRICIO FORBES de Corse, in Episcopatum Aberdon. electo. 186 Pricuratorium ad exhibendam certificationem de electione Episcopi. 189 Diploma Regium, de provisione PATRICII FORBESII, Episcopi Aberdonensis. 192 Letter of the Archbishop of S. Andrew's, to Master Thomas Mitchell. 195 Instrument, anent PATRICK Bishop of Aberdene, his admission to the said Bishopric. 196 Letter of a most Reverend Father in GOD john Spotswood, Archbishop of S. Andrew's and primate of all Scotland, to PATRICK FORBES of Corse, Bishop of Aberdene, in the time of the said PATRICK'S sickness. 198 Letters to john Forbes of Corpse after his Father's decease, written by the said Archbishop, now also Lord high Chancellor of the Kingdom of Scotland. 199 And by the Right Reverend Fathers in GOD, IOhn Guthrie, Bishop of Murray. 201 Thomas Sinsarffe, than Bishop of Brechin, now Bishop of Galloway, 208 john Maxvell, Bishop of Rosse. 210 Adam Ballendine, Bishop of Aberdene 213 David Lindsay, Bishop of Edinburgh. 214 Advertisement to the Reader. 215 Pars Epistolae Magistri joannis Setoni ad Adamum Episcopum ABERDONIENSEM, Ibidem Davidis Leochaei Oratio Funebris in obitum PATRICII FORBESII Episcopi Aberdoniensis. 217 JOANNIS FORBESII Filii Sermo Funebris & Consolatorius. 235 Ejusdem Metrum Consolatorium. 295 Ejusdem dissertatio de Visione Beatifica. 296 Sequuntur Epitaphia quaedam Metrica, quorum Auctores sunt RObertus Gordonus. 326 jacobus Sandilandius. 331 Andreas Ramsaeus. 332 Patricius Panterus. 334 Georgius Wishartus. 336 Gulielmus Leflaeus. 343 Arthurus johnstonus. 344 Gulielmus johnstonus. 346 Gulielmus Gordonus. 347 Robertus Magnus. 352 Ninianus Campbellus. 354 Robertus Watsonus. 359 David Leochaeus. 360 joannes Lundinus. 370 & 414 David Wedderburnus. 373 Gulielmus Wallas. 374 Robertus Dounaens. 375 joannes Armour. 377 Alexander Gardenus. 381 joannes Raius. 382 Thomas Wallas. 383 joannes Hammiltonius. 388 Gulielmus Lauderus. 389 Patricius jamisonus. 393 jacobus Gordonus. 395 & 421 joannes Kempaeus. 396 jacobus Keythus. 397 & 423 Georgius Robertsonus. 398 joannes Taylor. 399 Alexander Dounaeus. 401 joannes Forbesius. 403 & 405 Sir Alexander Cummin. 406 Patrick Maytlan. 408 William Wishart. 409 Thomas Mitchell. 411 M. I. L. P. A. 417 Alexander Garden. 418 Alexander Whit. 424 john johnston. 426 Edward Raban. 428 FINIS. PSAL. cx. Dixit DOMINVS Domino meo, Sede ad dextram Meam, donec ponam inimicos tuos scabellum pedum tuorum. Gregor. part. 1. Curae Pastorales, Cap. 1. Ars est artium, regimen animarum. Psal. 37.37. Mark the perfect man, and behold the upright: for the end of that man is peace. Gregor. Nazianz. Orat. 20. (Que est funebris in Basilium magnum.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est omnibus lex erat virtutis. Unto all he was a Law of Virtue. Natus est ad diem 24. Augusti, Anno Domini. 1564. Piè in Domino obdormivit sub horam tertiam matutinam, in confinio noctis & aurorae, pridie Paschatis. 28. Martii. Anno Domini. 1635. Sepultus est die nono Aprilis proximè secuti, in Templo Cathedrali Dioeceseos Aberdoniensis, illic ubi duorum ejusdem quondam Sedis Antistitum, videlicet, Gavini Dumbari, ad dextrum, & Davidis Cuningamii, ad sinistrum PATRICII latus, distinctis quidem ac separatis, proximis tamen & contiguis compositae monumentis reliquiae conquiescunt. PATRICIUS FORBESIUS A COIRSE. EPISCOPUS ABERDONENSIS ET CONSILIARIUS REGIUS portrait Pectoris indicio data frons est, quoeque profund Cord latent▪ tacitis reddit imago notis. Hoc vultu pietas, probitas, constantia, candour, Sinceri referunt archetypos animi. R G sculp. Marmori sepulchrali cum gentis & familiae & muneris insignibus, Marmoris sepulchrali● inscriptio. incisa sunt haec verba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 7.10. Hic requescit vir incomparabilis, fulgentissimum quondam Scotiae sidus, PATRICIUS FORBESIUS, Episcopus Aberdoniensis, Rector prudentissimus, Pastor Fidelissimus, Praedicator eximius, Scriptor egregius, Consiliarius Regius, Studii generalis Aberdoniensis Instaurator & Cancellarius, & novae professionis Theologicae in eodem fundator: Baro de Oneil, Dominus à Corse. Qui placidè ac pie obiit, pridie Paschatis. 28. Mart. Anno Dom. 1635. Aetat. suae 71. Caetus Stella Sacri, Pastorum Gemma, Regentum Deliciae, CORSAE Gloria, Cura Poli. SALUS PER CHRISVUM. NEMO TOLLAT, QVI DEUM TIMET. Benigne Lector, postremorum hujus inscriptionis verborum hic sensus est. V● nemo hoc operimentum auferat, neque ossa heati praesulis Patricii vel ejus cineres seu pulverem effodia●, ut alius ibi sepeliatur, neque alium mortuum reliqu●is ejus superin●iciat. Nam e●si in casu extremae necessitatie hoc Elis●i reliquiis in sepulchro quiescentibus contigisse le gimue; 2. Reg. 13 1● Concil A●●tisiod. Anno Dom. 590. attamen haud urgente ejusmodi necessitate inhumanum videtur mortuum super mortuum mittere: ideoque id fier● Patres Ant●siodorenses haud immeritò prohibuerunt. Can. 15. Humand● igitur fidelum reliquiis spatia laxanda sunt: ut loquitur Ambrose lib. 2. de Offic●is Cap. 28. Certè vita potius mortali redonandum censuit DEUS illum mortuum quem Elisaei sepulobro illatum necessitas excusare videbatur, quam permittendum ut super sancti prophetae reliqu●as humatus jaceret To the Truly Honourable, and worthy of Reverence, Dr JOHN FORBES OF CORSE, Rector of the University of Aberdene, and Professor of Divinity in the same. THe Carian Lady, in a stately Frame Of richest matter, with Dedalean Hands, Caused build a Tomb, to vindicate the Fame Of her deceased Lord, from Lethe's sands. So shall this Treatise to the world declare, Thy Father's Honour, and thy Filial Care. In it Characters of His matchless Worth, Are to the Life expressed, in measured lines; And this ensueing piece is here set forth, To be the Usher to these great ingyns. Whose quills are deeply dyved in Cyrrha's Stream, And so the fitter for this stately Theme. A Dolorous Expression, of a woeful Breach made in our Church and Policy, By the death of that Honourable, Discreit, and admirably gifted Prelate, PATRICK FORBES OF CORSE, Late Bishop of Aberdene, chancellor and Restorer of the University of the same, and worthilie-one of his Majesty's Privy Counsel, etc. Who, under the hope of a Glorious Resurrection, most cheerfully laid down his Tabernacle, at his Palace in Aberdene, the xxviij of March, 1635. COnsider (Sacred Nine) the cause why I do weep, And in this time of public Grief, a doleful consort keep. Strick sad upon your Lyrs, Threnodicallie sing, And let the torrent of your tears match your Castal'an Spring. Send out your sighs with mine, as Heralds of our woe. To tell the world, we are injured, by man-kynds ruethles Foe, Whose hand, alas; hath spoilt our Country's rarest gem, And slain Minerva's Minion, sprung from a stately stem. Who can abstain from Tears, to see his Shrine interred, On whom the Lord, with liberal hand, so many Gifts conferred▪ And these in mercy were so seasoned with Grace, That every eye saw him a man proportioned for his place. And which adorned him much, and did enlarge his fame, He clearly taught the ways of God, and walked in the same, His thoughts conversed with God, his lips were Truth her keys, Authority and Courtesy were pincelled in his eyes. And what I ever thought, my pen shall now proclaim, He was the splendour of our Church, and glory of his Name. Our sovereign Lord, our Church, our Schools, & public Stat, Do all concur (through sense of loss) for to condoll this fate. For while he lived, his gifts were useful for them all: But GOD for to afflict the earth, by death did him recall. Leaving his darling Church, the Orphan of his care, The world the relict of his worth, this Sea an empty Chair. Yet every place retains▪ Characters, of his worth, Which ravished minds did oft admire, but no hand could set forth. Then, Muse, be not ashamed, sincerely to confess, That thou will but obscure his worth if thou press to express. This peerless Prelates praise, in whom we saw combynd Minerva's wit, Apollo's tongue, and Phineas zealous mind. An unrelenting hope, firm faith, and daring courage; A Soul devote, a life unstained, a kyndlie-manlie visage. A will propense to good, a just-divyded ear; A marble breast, well fortified against th'assaults of Fear: A heart enriched with love, a mind with deep conceptions; A tongue and pen replenished with ravishing expressions. His wit untied all knots, his courage overcame All incident difficulties. He ever was the same. But since my slow-plumed Muse, with her vnsasseled phrases, Can not amount the high extent of his deserved praises, I will resign this task to some Maron'an pen, Which can more fitly celebrate this Quintessence of Men. Yet no Virgilian quill, can honour him so much, As he will dignify the same; his worthienesse was such. Wherein I dare avow he hath exceeded all That ever did possess this Chair, I fear, or ever shall. But if that Zions Lord, who treads upon the Spheres, Shall bless this Church with such a Guide? then i'll recant my Fears. And with a heart enlarged, praise HIM while I have breath. Who only can fill up the breach, made by our Prelates death. Of His Sepulchre. IF hallowed Ashes can renown a place; If Relics of rare Saints procure respect: If sacred Vessels of great gifts and grace, Can viants hearts with deepest groans affect: Then none can look upon this Prelate's Urn, But, with a due respect, must sigh, and mourn: And for his worth prefer this sleeping room, To Mausolus his much admired Tomb. MASTER DAVID LINDSAY, Person of Belhelvie, and Moderator of the Presbytery of ABERDENE. AN ECLOG On the Death of the same Incomparable Prelate: Written by the foresaid Master DAVID LINDSAY, Person of BELHELVIE, and Moderator of the Presbytery of ABERDENE. Compraehensor. Viator. C. Speak Pastors of this Church, with whom I once conversed, And tell me whence your tears proceeds; Are all your flocks dispersed▪ V. Is this our Prelate's voice, whom we enjoyde of late? Is't thy imparadized Soul, that doth condole our state. Then give triumphing ghosts, can stoop to things below, And Condescend th'afflicted case of Militants to know, We will unfold the cause, of our luxurious tears; It's thy translation from this Seat, to the celestial spheres. C. What? do ye grudge my state, who have made gain by death▪ V. No: but lament our loss of thee, with sorrow-sounding breath. How can we cease from tears, when we remember now, The loving aspects of thy face, the terrors of thy brow? The first inlyfed our hearts; the nixt did guard our sheep; Thy zeal, thy wit, thy active care, did all in safety keep. When thou our Centre waste, we thy Circumference, The Rod of Aaron blossomed fair, by thy wise influence. But now we languish all, our Halcyon days are ended: And that most justly, we confess, for happy time mispende●. Our hands were steeled by thee; thou cleared our cloudy sight; When any thing was out of frame, thou jointed all things right. The errant, wilful, weak thou carefully observed, Whom thou reclaimed, constaained, relieved, thou all in peace preserved. Our loss, alas, is gain, to the Ignatian brood, Whose machinations thou foresaw, whose practice thou withstood. Since thou removedst hence, they dare accost our Flocks; The wholesome seed that we have sown, there nocive darnel chocks. Now at thy empty Chair we stand amazed to see, So great a Tropic of our state so suddenly to be. C. Wmquhill Commilitons, why should ye think it strange, To see a Church that's militant, subjected to a change? For neither time nor place, is privileged below: A Church that wants parallaxes, is in the heavens, ye know. And give the times be evil preserve your own souls pure: That which ye cannot rectify, with grief of heart endure. Let not your zeal disbend, prove faithful in your places; Communicete with no man's sin, set GOD before your faces: Who will your pains at last remunerate in love, And place you with the rest of Saints upon these Thrones above, Then let hope of this allay your cresses here: Lift up your heads, ye drooping Saints, for your release draws near. I know Viators think, their LORD makes long delay: But with the weight of endless bliss, he'll recompense His stay. V. And art thou gone, dear ghost? C. Yes, I have stayed too long; For I must go, and bear my part of our triumphing Song: Whereof I know one day ye shall sustain your parts, And sing the Praises of the Lamb, with jubilating hearts▪ Mean time present yourselves, with heaven erected eyes, And recommend your fainting hearts, your weakened hands & knees, To him whom GOD hath made, Brabeutes of your host: He hears your cries, He sees your tears, not one of them is lost. As we have joyful proof, who are triumphers now: The like estate, undoubtedly, He will vouchsafe on you. Under the hope whereof I bid you all Good-night, Till ye enjoy what ye expect, and Faith be changed in sight. ARTHURI JONSTONI, M. D. MEDICI REGII, EPIGRAMMA DE HOC TUMULO, Quem Reverendissimo Patri PATRICIO FORBESIO JOANNIS 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 limit vita caret. Nobili, Clarissimo ac Generoso Domino, Domino JOANNI FORBESIO, Domino à CORSE, Baroni de ONEIL, etc. 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. LUNDINUS, in Academia Regia Humanior●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 ulla trahet▪ Quaeque suos confert pulchra in certamina vires, Praestat & officium quaeque Camaena suum. Magnaque cum faciant, se nil fecisse fa●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 Funeral of the R. R. Father in GOD, PATRICK FORBES, Late Lord Bishop of Aberdene, In the Cathedral Church of that Diocese, the 9 of April, 1635; by ROBERT BARON, Doctor and Professor of Divinity, and one of the Ministers of GOD'S Word in the Burgh of ABERDENE. REVEL. CHAP. xiv. VERS. 13. Blessed are the dead, which die in the LORD. THis Sentence may justly be called an Heavenly Sentence; and that not only in these general respects, for the which other passages of Scripture are so called; but also for special causes, or reasons. For it was delivered to saint john by a voice from Heaven. It telleth us, that perfect happiness is not to be found in earth, but in Heaven; that none may expect, or attain thereunto, but these who live and die in a League with Heaven; and, as it were, in the arms, in the bosom of the King of Heaven; and, that they can not come to it, but by death, which is to them janua Coeli, the Gate of Heaven. The LORD furnish us at this time with a competent measure of heavenly Grace, and fill our souls with heavenly thoughts; that this our present exercise may tend to the glory of Him that dwelleth in the Heavens, and to our benefit, who expect one day to see His glorious, His beautiful, and lovely Countenance there. In this Sentence we have only two things to consider: to wit, the persons of whom the Spirit of God here speaketh, and the blessedness attributed unto them. The persons who are the subject of this proposition, are the godly, who have departed this life. Ye have a description of them in these words, The dead who die in the Lord: where by the dead, we must not with Ambrose, * Or rather, the Author of that Commentary upon the Revelation, which is falsely attributed to S. Ambrose. and Alcazar, understand these who are spiritually, or mystically dead to the world, and to sin: neither will we follow the fantastical conceit of Aureolus, who did understand by the dead here spoken of, these who by monastical vows have sequestrated themselves from the world, and the ordinary conversation of men. But we must here understand these who are naturally dead, or whose souls are separated from their bodies. Neither must we limitate the subject of this proposition to those who were dead before S. john heard this voice in Pathmos; as if blessedness were here ascribed to them only, others being excluded, who were to die thereafter. But the words of this proposition must be understood cum ampliatione terminorum, as the Summulists call it: that is, they must be ampliated, or extended to all differences of tyme. For the meaning of this sentence, is, not only that the dead who have already died in the Lord, are blessed; but also, that these who hereafter shall die in the Lord, shall by death attain unto perfect Happiness, and Blessedness. The description of the persons, to whom Blessedness is here attributed, consisteth of a general part, common 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, joshua 13.14. is the way not of all, but of some few, or the last part of that narrow way, which few do find. Matth. 7.13.14. And to this is another way opposite, which is the way of many: even that broadway which leadeth to destruction, in the which all do walk who are not in Christ. So, then, if we consider the general part, or the genus of this description, together with the limitation, or difference added thereunto; and if we compare this difference with its contrary, (for every difference hath its contrary) we shall have these three ways of men mentioned in Scripture; to wit, The way of all, the way of few, Via omnium, via paucorum, & via multorum. and the way of many. As for the general part of this description set down in the word dead, I can not let it go without some observation; neither can I observe any thing so fitly there-anent, as that same which I have already touched; to wit, that it is a general, yea, so general, that it includes all who have been before us in the world, (those being excepted, whom GOD extraordinarily hath exempted from death) and ere it be long shall actually include us all, who are now in it, as also those, who when we are removed, shall come in our rooms. No Nation, no Province, nor City, yea, no rank nor degree of men, hath exemption from this common mortality, or necessity of dying: & therefore Hormisdas the Persian, who fled from his native country to Rome, in the days of Constantius the Emperor,, Zonara's Annal. tom▪ 3. and who was in Rome, when Constantius, after he had overcome Magnentius, and his adherents, entered the city in a most magnific and triumphant manner, being asked by the Emperor, what he thought of that glorious city, and the rare monuments he had seen therein? wittily replied, checking the Emperor's pride, that nothing which he had observed in Rome pleased him so well, Id tantum sibi placuisse aiebat, quod homines didicisset ibi quoque mori. Ammianus Marcellinus lib. 16. c. 17. as this, that the inhabitants thereof were mortal, and died as other men. This general and inevitable necessity of death, is known to all, even to the Ethnics, by an experimental tradition, almost as old as the world. But the knowledge which we who are Christians have of it,- as it is more excellent, being more perfect, & grounded upon supernatural or divine Revelation; so it obliedgeth us to make better use of the consideration of death, than others can make. How deficient we are in this, the profane lyves of many amongst us do sufficiently declare. We die daily, we are daily changed, Epist. 3. ad Heliod. saith Jerome, and yet we live as if we were immortal. Xerxes, when he viewed his huge Army from an eminent place, wept, because within an hundreth years none of all that number should be found alive. But, O, (saith Jerome) if we might ascend to such an high mountain, Ibidem. or spy-tower, from whence we might see the whole earth under our feet, than I should let you see the ruins of the whole world, the conflicts of nations, the great diversity of the estates or conditions of men, and that within a short time, not only such a multitude as Xerxes his army, but all the men who now are upon this stage, shall be removed from it by death. This sight might make any man weep, if he would seriously consider that which my Text insinuateth, that the greatest part of these who are now upon this stage, and ere it be long, shall be in their graves, are to pass from the miseries and troubles of this life, to pains endless and easeless in Hell. For this Text attributeth Happiness only to those few, who die in the Lord; and consequently declareth, that all others after death are eternally miserable. But of this I shall speak hereafter. I come now to the particular part of this description, set down in these words, Who die in the Lord. Anent the which, one thing is of itself clear, and manifest; to wit, that it is proper and peculiar to the Elect; and no ways can be extended to the wicked, who depart this life. But two things do here occur, which do need explication: One is, whether or not this particular part be so ample, as that it comprehendeth all the godly, or elect? The other is, how, and in what sense, these whom it comprehendeth, are said to die in the Lord? As for the first; some popish writers, because this text, if it be extended to all the saints, who are departed, or shall depart this life, is as contrary to their doctrine of Purgatory, as Blessedness is to Misery, Rest to Vexation, & Reward of good works to Punishment of sins: therefore they craftily labour to restrict the words to the Martyrs, affirming, that by dying in the Lord here, is understood dying for the Lord: and consequently, that blessedness immediately after death, is not ascribed here to all the elect; but only to those, who seal their profession with their blood, & are crowned with martyrdom. This gloss may seem the more probable, because it is followed by some Reformed Divines; by Beza in special, & by Piscator, in their Notes upon this place. Others of our Adversaries do extend the particular part of this description somewhat farther; and yet not so far as they should: for they think, that it comprehendeth not only Martyrs, but also all these Christians whom they call men perfectly just, or men free of all sins, even venial, and of all guilt of punishment due unto them for their mortal sins. Both these sorts of men, say they, are said to die in the Lord, by way of excellency; because they are perfectly united with Christ; whereas others may be said to die partly in the Lord, in respect of true charity, or the love of God, which they carry with them; & partly not in the Lord, in respect of their sins, which also they carry with them. So sayeth Bellarmine, in his first book, Cap. 12. resp. ud object. 10. De Purgatorio, and divers Modern jesuits following him. These restrictions of the particular part of this description, we do reject; and that not without reason, as ye shall shortly perceive: and on the contrary, that all Gods dear children may have their due consolation from this Heavenly Sentence, we affirm, that the Spirit of God here speaketh of all these, who die in the estate of grace; and proclaimeth them all to be blessed, whatsoever their worldly estate, or condition hath been in this life, whatsoever be the cause of their death, and whatsoever be their estate, condition, or carriage in death. First, I say, all they who die in the estate of grace are happy, whatsoever their worldly estate hath been in this life; james 2.5. that the poor ones of this world, who are rich in faith, 1. Thess. 4.18. may comfort themselves with these words, as well as the great and mighty ones. Worldlie happiness is not granted unto them: and their estate is so miserable in the eyes of the world, that the rich apprehend a great difference, and put a large distance betwixt them, and the Poor. They will not suffer them to sit at table with them; nay, not to walk with them, or stand beside them: and whereas they should pity their wants, oft times they laugh and jest at them, according to that of the Poet; juvenal. satire. 3. Nil habet infelix paupertas durius in se, quam quod ridiculos homines facit. But within a short time death putteth an end to that difference, and equalleth them in glory & happiness with kings & Emperors. Ye that are rich, consider this, and despise not the Poor, when ye look upon their base, and contemptible worldly estate: but rather be ready to help them; remembering this which the Spirit of God here telleth you, That if they die in the Lord, they shall one day be participant of that same Kingdom, that same Robe of immortality, that same Banquet of Angels, which ye look for. And therefore holy Augustine, checking the disdainful and uncharitable carriage of the Rich towards the Poor, wittily & pithily saith unto them; Serm. 2. de tempere. Wherefore shall not the Poor eat with thee, who shall one day reign with thee? Wherefore wilt thou not give so much as thy old Coat to him, who shall one day receive the Robe of immortality with thee? How is he not worthy of thy Bread, who hath obtained one and the selfsame Baptism with thee? or of the relics of thy dishes, who is with thee invited to the Banquet of Angels? Be not proud, then, of your worldly prerogatives, neither apprehend such distance or difference betwixt you and the Poor, as ye do. The difference which these few worldly things maketh betwixt you and them, is but for a short time, and in things of small moment: the matters of greatest consequence God hath made common to rich and poor: Duo optima, Duo pessima. Duo per●culosissima. even the two best things that can befall men, to wit, grace & glory; the two worst things, to wit, sin and damnation; and the two most dangerous things, to wit, death and judgement. The Poor are not excluded from the first two, more than the Rich; neither are the Rich exempted from the other two, more than the Poor. And as for the last two, neither Rich nor Poor can eschew them. For it is apppointed unto men, once to die; but after this the judgement. Such like, Heb. 9.27. ye that are poor in this world, and rich in faith, possess your souls in patience, and be not grieved because the Rich & ye meet unequal upon the streets; for ye shall meet equal with them a● the right Hand of the judge. Yea, if they be not rich towards God, Luke 12. ●● and as they are charged, 1. TIM. 6. rich in good works, they shall meet very unequal with you in judgement: for ye shall have dominion over them, in matutine illo, in that morning of Resurrection, when by the bright appearance of the Sun of Righteousness, these things which now are invisible, during this night of ignorance, shall be brought to light: to wit, the hid things of darkness, 1. Cor. 4.5. the secret counsels of the heart, the mysteries of God's providence in governing the world, and the glory, happiness, and excellency of the sons of God. 1. john, 3.2 For although we be the sons of God, yet it doth not appear what we shall be: that is, how happy & glorious we shall be in the world to come. But in that Day it shall appear to all; and the wicked shall see it, with unspeakable grief, & astonishment; & shall say of the godly man whom before they despised; This was he whom we had sometyms in derision, & a proverb of reproach: we fool's accounted his life madness, and his end to be without honour. Wisdom 5. vers. 3.4.5. How is he numbered amongst the children of God and his lo● is amongst the saints. secondly, I say, all these who die in the estate of grace, are happy, whatsoever the cause of their death be: that is, whether they die as Martyrs for the Lord, or as ordinary professors in the Lord. For, first, as for the matter itself, although the Martyrs have an eminent degree of glory in Heaven above many others, which the Schoolmen, by a barbarous word of their own devysing, call aureolam martyrum; yet neither is Blessedness immediately after death appointed only for them, even by the confession of our Adversaries; nor yet is that wherein the glory & excellency of martyrdom chiefly consisteth, altogether proper, and peculiar to them; but, in some sort, common to other saints. The dignity and excellency of martyrdom standeth in two things; Ad Martyrium completum duo conc●rrunt: justa voluntas, & justa causa. In 4. 〈…〉 which, as Bonaventur saith, do make up a complete martyrdom: First, in a pious willingness, or desire to undergo whatsoever tribulation, yea▪ death itself, for the testimony of Christ, if God should require it. secondly, in the goodness of the cause wherefore we suffer. For Martyrs non facit poena, sed causa, sayeth holy Augustine; Conc. 2. in Psal. 34. it is not the suffering, but the cause of suffering, which maketh the Martyr. Now, the cause of suffering is twofold; to wit, Causa calamitatis, the cause wherefore the calamity cometh upon the Martyr, and Causa tolerantiae, Causa calamitatis, & causa tolerantiae. seu patientiae, the cause wherefore he willingly doth undergo and endure it. The dignity and glory of Martyrdom dependeth as much from the second, as from the first; and perhaps more: For although a man be persecuted for a good cause; that is, for profession of the truth; yet if the cause or motive, which maketh him to undergo persecution, be bad & perverse; as for example, Timeo dicere, sed dicendum est, Martyrium ipsum si ideo fiat, ut admirationi & laudi habeamur à fratribus; frustra sanguis effusus est. Comment. in Gal. 5. If he suffer only or chiefly that he may be praised or admired of men, he sheddeth his blood in vain, as Jerome saith. Now, to apply all this to the present purpose: Many who do not actually suffer death for the cause of Christ, have in some sort both these two things, wherein the glory & dignity of Martyrdom chiefly consisteth: to wit, First, a pious willingness or readiness to suffer the loss of all things; yea, of life itself, for Christ's sake: which is a thing so acceptable and gracious in the sight of God, that He esteemeth this a kind of dying for His sake. And therefore Chrysostome writing upon these words, (ROME 8.36.) For thy sake we are killed all the day long; we are counted as sheep for the slaughter, sayeth, Serm. 15. in epist. ad Rom. that although we actually can die but once, for the Lord's sake; yet God hath granted this to us, that if we be ready or willing to die for Him, we may, by virtue of this our resolution and willingness, die every day for Him; yea, every day we may die many times for Him; and so obtain not one, but many crowns of Martyrdom hereafter. secondly, as for the cause of the ordinary sufferings of true Christians▪ although in time of their troubles or distresses, the evil, or calamity doth not always come upon them for the Lord's sake; yet it is for the Lords sake that they patiently suffer it. And when they die, although we cannot say, that they are put to death for the Lord's cause; yet we may say, that they accept of death, and suffer willingly all the pains of it, for the Lords cause; (to wit, because it is the Lords will, and because they long to be with Him:) and consequently we may even say, in some sort, that they die for the Lord. Hence it is, that diverse of the Fathers have extended this glorious title of Martyrdom, to those who died not for the cause of Christ, as to the blessed Virgin, to the penitent Thief, yea, in general, to all saints * Cypr. Ep. 73 ad jubajanum, Author serm. de pass. & de Coena Domini apud eundem. August. l. 1. de anima, et ejus origine. cap. 9 & serm. 250, de tempore: & serm. 46. de sanctis. Hieron. ad Damas. Epist. 58. Sophronius apud eundem serm. de assumpt. B. Mar●a. Gregor. Dialog. lib. 3. cap. 26. hom. 3. & 35. in Evang. Bernard. serm. 1. in oct. pasc. . Next, as to the Apostles phrase; although the particle, in the Lord, be sometimes taken as all one with for the Lord, yet in phrases like to this, which the Apostle here useth, joh. 15.4 5.6.7. Rom. 8.1. and 16.7. 1. Cor. 15.18. 1. Thess. 4.14. and 16. such as to be in Christ, to abide in Christ, to sleep in Christ, or to be asleep in Him, it is not so taken, but only importeth the union of the faithful with Christ, or else the continuance of that union: so that the restriction of this text to Martyrs, who die for the Lord, is violent, and repugnant to the native, or ordinary sense of the phrase. But although it were not violent, yet we would have sufficient reason to reject it; for phrases of sacred Scripture ought not to be restricted, nor yet extended beyond their ordinary signification, except upon solid & evident warrant or reason from the analogy of faith, or from the Text itself. But no such reason can be brought to prove, that the Apostle is here speaking only of Martyrs, as some of the most famous Popish writers do confess: * Ribera▪ Viegas, Cornel. à Lapide, and Estius, all writing upon this place. yea, the jesuit, Cornelius à Lapide, speaking of these writers, who extend the words of this text to all the godly, sayeth, that they interpret this text plenius & planius, more plainly, and more fully. And as for the judgement of the best & most famous interpreters of this book, we have many of them for us; (to wit, Ambrose, Primasius, Andreas Caesariensis, Beda, Richardus de Sancto-Victore, joachim. Abbas, Coelius Pannonius, etc.) yea, so many, that scarce can our Adversaries name one of them, who strictly & precisely adhereth to their exposition. To them we may add other ancient writers, who have spoken occasionally of this text, as S. Augustine, in his 20 book De civet. Dei, cap. 9 (although the Rhemists imagine that he favoureth their gloss) Bernard, in divers places of his works * Serm. 2. in festo omnium sanctorum. Serm. 24. 〈◊〉 parvis, & epist. 98. de Maccabais. and others. Thirdly, I say, all these who die in th'estate of grace are blessed, whatsoever their spiritual estate or condition be in the hour of death: for if they be in Christ, there is no condemnation to them; yea, Rom. 8.1. they cannot come to condemnation, joh. 5.24. but are already passed from death unto life. And if they being fred from sin, & made the servants of God, have had their fruit here unto holiness, Rom. 6.22. what can follow hereafter, but the end everlasting life? How then can they be condemned after death, to grievous and intolerable pains in Purgatory? or what may hinder their present admission and entrance into their Master's joy? for all their sins are pardoned to them; yea, so pardoned, that God will not remember them any more to punish them † Esa. 38.17 43.25. and 44.22. Ezech. 18 22. Mich. 7. 19· . I know our adversaries do speak and think far otherways of the remission of sins, whether they be mortal or venial, as they call them. For, first, concerning the remission of mortal sins, they too boldly affirm, that although the elect, when they are first reconciled to God, or justified in Baptism, they get a plenary or full remission, not only of their sins, but also of the whole punishment due unto them: yet if they sin mortally afterwards, upon their repentance they are fred indeed from eternal punishment; but in lieu thereof they must endure temporal pains, & these most grievous, in Purgatory, if they do not free themselves from them by voluntary satisfaction, or penal exercyses in this life. And this they labour to prove, partly because we find in Scripture, that God, after he hath pardoned the great and enormous offences of his servants, hath inflicted many times great temporal punishments upon them; in special, upon Moses, Aaron, Numb. 20.12. 2. Sam. 12. and 24. Psal. 99.8. 1. Cor. 11.31. David, and others: and partly because the ancient Church observed a severe discipline towards those who were relapse in mortal sins; imposing upon them long and painful exercyses of repentance; which they styled by the name of Satisfaction. It is no strange thing with our Adversaries, to affirm, that God pardoneth mortal sins committed after Baptism, with a reservation of the temporal punishment, which is only a part of the punishment due unto them, seeing they are so bold, as to maintain, that GOD, after this life, pardoneth venial sins, with a reservation of the whole punishment; that is, discharging nothing of the punishment due unto men for them: * Vasquez in 3. part. Th. tom. 4. quaest. 87. art. 1. 〈◊〉. 2. Suarez in canden part. Th. tom. 4. disp. 11. sect. 4. Caspar Hurtado, disp. 2. de poenitentia. Diffic. 17. And, which is more strange, that God, de potentia absoluta, might, if he pleased, pardon a man his mortal sins, and yet punish him eternally in hell for them † Suarez opere cit. disp. 10 sect. 2. Tannerus, in 3. part. Th. disp 5. cap. 3. thes. 64. & alii. . We have not learned to distinguish so subtly betwixt the remission of sins, and the remission of the punishment due unto them. But on the contrary we hold, & that with most sufficient warrant, both from Scripture and Antiquity, that when GOD pardoneth our sins, he doth it not with reservation of a part of the punishment due unto us ex rigore justitiae; much less of the whole punishment; but dischargeth all punishment of malediction, or pure revenge. As for these calamities or temporal evils, which many times have been inflicted upon the Elect, they cannot serve for that which our Adversaries intend; that is, to prove, that remission of sins in Baptism is more perfect, than it is after Baptism; or, that the whole punishment is discharged in Baptism, and not thereafter. For we see by experience, that infants are not fred by Baptism from sickness, death, and other miseries, which were inflicted upon mankind for sin: and consequently the whole temporal punishment is not discharged in Baptism, more than after Baptism. They answer to this, That these are not properly punishments, but rather penalities, as they call them; Penalita●●s. and that because they are common to all mankind, & have their original from the natural constitution of man's body. But, first, what is that to the purpose? They were inflicted upon mankind in the wrath of God, for the common transgression of our first parents: and unto all these, who are not in Christ, they are most truly and properly punishments. secondly, we can easily close up this lurking-hole to our Adversaries. For what if a man baptised after he hath come to perfect age, have been before his baptism plagued by God for his bygone actual sins, with poverty, blindness, lameness, or any other grievous sickness; will our Adversaries say, that by Baptism he shall be fred from them; as they imagine, that Constantine, when he was baptised by Silvester, was fred from his leprosy? I think they dare not say it: for then, as Aquinas and Durandus do reason, men would seek the benefit of Baptism for worldly respects; to wit, * Propter impassibilitatem prasentis vita, & non propter gloriam vitae aterna. Aquinas 3. part. Summa. qu. 69. art. 3. Propter commoditatom vitae prasentis, & non propter fructum vita spiritualis. Durandus, in 4. Sent. Dist. 4. Quast. 3. that they may be fred from temporal miseries; and not for the glory of eternal life. Ye see, then, that this difficulty anent the reservation of temporal punishment, after sin is remitted, concerneth our Adversaries, as well as us: and that, for aught we know of God his dealing with men in baptism, & in penitential reconciliation after baptism, temporal punishment is alike discharged in both: so that, if baptismal remission free a man from Purgatorie-fire after this life, penitential remission must have the like effect. Wherefore, as our Adversaries do say of these penalities, or temporal miseries, unto which the baptised are subject after baptism, that they are not truly and properly punishments, (they should say, they are not punishments merely vindictive; for indeed they are punishments) that the baptised are still subject to them, for their own weal: especially to the effect they may be conformed to Christ their head: that although they remain after baptismal remission, yet baptismal remission is full and perfect; no ways exposing the baptised to a necessity of suffering purgatorie-paynes after this life: &, that although men be not fred from them presently; yet by virtue of baptismal remission, they shall in the world to come, especially in the day of resurrection, be fully fred from them. So we may say, and aught to say, of these temporal afflictions & calamities, unto which the Elect are subject, after their sins are pardoned in penitential reconciliation: First, that they are not punishments merely vindictive, or satisfactory to the justice of God. secondly, that they are inflicted upon them for their weal; to wit, that they may be unto them exercyses of their virtues, and means whereby they are conformed unto Christ their head. thirdly, that although they be inflicted after penitential remission, yet penitential remission is perfect, and no ways exposeth penitent sinners to a necessity of suffering purgatorie-payns after this life. And last of all, that although penitent sinners be not fred from them in this life, yet by virtue of penitential remission, and of Christ's merits, which by it are applied unto them, they shall obtain a total and perfect deliverance from them in the life to come, when all the stain, or deformity of sin, shall be fully purged out. Here indeed such a deliverance cannot be expected: For although our Saviour hath merited unto us a deliverance, both from sin, and also from the punishments and consequents of it; yet seeing it hath not pleased God to free us fully from sin in this life, it is not to be marveled, that we are not fully delivered, so long as we live here, from these evils and miseries, which are the punishments & consequenrs of sin. But blessed be God, as we are here fred from the dominion of sin, so also are we fred from the malediction of the punishment. And as we shall hereafter be altogether fred from sin itself; so shall we also be fred altogether from the miseries, which are the consequents thereof. But, to leave this, and to come to that other argument, which our Adversaries do bring against us, from the severe Discipline observed in the ancient Church, towards those, who had fallen into mortal sins after baptism, and from the long and painful exercyses of repentance imposed upon them: truly it is a wonder that our Adversaries should be so impudent, as to affirm that, that laudable custom of the Ancients doth make for them; seeing it maketh so manifestly against them. For these penitential exercyses were not by the ancient Church imposed upon men after absolution, or remission of sins, as means requisite for a removal of temporal punishments, or for deliverance from purgatorie-paynes; but were imposed ordinarily before it, as means requisite for obtaining remission of the sin itself, & deliverance from eternal damnation. For the Fathers gave not absolution to sinners, until such time, as they had accomplished penitential actions enjoined: and after absolution was given, they did not any more impose such penance upon them; which I might easily prove by a cloud of ancient witnesses; but I need not, seeing so many of our Adversaries do confess it † Bellarm. Lib. 4. de pae●it. cap. 5 Estius in 4. sent. dist. 15. §. 10. Suarez in 3. part. Th. tom. 4. disp. 38. sect. 2. §. 5. Vasquez in eandem part. Th. tom. 4. quast. 90. art. 1. dub. 2. num. 26. Vide etiam Cassand. art. 12. de poenit. Albasp. de veter. Eccles. ritibus, lib. 2. observ. 3. & Rhenanum in Annotat. in Tertulliani Librum de Poenitentia. . By this ye may perceive, that the Fathers of the ancient Church believed, that in penitential reconciliation, there is a full discharge of the whole punishment. For if they had thought otherways, they would have imposed penal exercyses upon penitentes after they were absolved; to the effect, that by them they might be fred from these reserved, or undischarged punishments. I know Bellarmine sayeth, that those penal exercyses which in the ancient Church preceded absolution, were imposed ad poenam temporalem expiandam, to the end, that the penitents might be fred from those temporal punishments, which would have been reserved after the remission of their sins, if those satisfactory exercyses had not preceded. But this is flat contrary to the mind of those Fathers: for they thought, that if those penitential exercyses, or satisfactions, as they called them, (but not in that sense, in the which Papists now take this word) did not preceded, nothing of the punishment should be discharged unto the delinquents; and consequently, that one part of it, to wit, the temporal punishment, should not be reserved. Temporal punishment is said to be reserved only when the eternal is discharged; or, as our Adversaries speak, when the eternal is so remitted, that in lieu thereof, temporal punishment is imposed. But the Ancients thought, that, without praecedent satisfaction, by poenall exercyses, eternal punishment is not discharged: or, which is all one, sin is not remitted: † Terenl. lib. de Poenitentiae, Cap. 6. Quám porrò ineptum p●enitententiam non adimplere, & veniam sustinere; id est, exspectare. Ambros. ep. 82. ad Eccles. Vercellensem. Qua nobis salus esse potest nisi jesunio eluerimus peccata nostra? Et ad Virginem lapsam, Cap. 8. Poenitudo enim lapsis necessaria est, sicut vulneratis necessaria sunt medicamina. Et infra; Grande scelus, grandem necessariam habet satisfactionem, August. lib. quinquaginta homiliarum, Homil. 50. Non sufficit mores in melius commutare, & à factis malis recedere, nisi etiam de his qua facta sun● DEO satisfiat, etc. Cassianus Collat. 23. Cap. 15. Quicunque post baptismum & DEI notitiam corruerit in hoc corpus mortis, sciat se purgandum afflictione poenitentiae diuturna, aut poenali d●lore, non quotidiana gratia CHRISTI; id est, facili remissione,— aut certè pro iis deputandum se esse postea poenis aeternis, etc. and, consequently, they thought, that when satisfaction doth not proceed, temporal punishment is not reserved. Ye have heard what Popish doctors say concerning the greater, or mortal sins of those who die in the Lord, and concerning the temporal punishment which they think is ever reserved, when they are remitted after Baptism. Now I come to the smaller sins of the Godly, which they call Venial. Our Adversaries say of them, that although a man die in the Lord, yet he may die with the guiltiness of these sins, not having as yet obtained pardon or remission of them; especially if he die suddenly, or in the rage of a fever: and that in respect he hath never retracted them by repentance, nor craved pardon for them. In which case, say they, he cannot enter into Heaven immediately after death, (because no polluted or unclean thing can enter into that glorious City) but must, for a time, be tormented in Purgatory, to th'effect he may be fully cleansed from the guiltiness of those sins. This comfortless doctrine of our Adversaries, consisteth of three Assertions, which we shall particularly, but very shortly, consider. The first is, That sin is never pardoned, except it be retracted by repentance: or, to use their own phrase, except there be some real change in the sinner, or some praevious disposition, whereby he is fitted, and prepared, for receiving remission. The second is, That those of the Elect, who die suddenly, or in a raging Fever, can not have this praevious disposition, which consisteth in the acts of repentance: and consequently, they die without remission of their venial sins. The third is, That they who die so, must be purged from their guiltiness, by suffering Purgatorie-payns. The first of these Assertions, if it be taken in its full generality, and extended to all Cases, it ought not to be admitted. For although in that Great and maine justification, whereby we are translated from the estate of sin, into the estate of Grace, mortal sin is not remitted to those who are come to perfect age, without some real and intrinsical alteration in them, or without some praevious disposition, whereby they are disposed, and fitted for it; according to that of holy Augustine, † ●ui fecit te sine te, non justificat te sine te. Serm. 15. de Verbis Apostol●, c. 11. He who made thee, without thy consent, and concurrence, doth not justify thee without thy consent, and concurrence. Yet it is possible, yea, very probable, that these smaller sins are sometyms remitted by our Gracious LORD, to those who are already justified, without any praevious change, or disposition, on their part; especially when by suddentie of death, and indisposition of body and mind, they are impeded from considering, and acknowledging of their offences. This should not seem strange to our Adversaries seeing many of their modern scholastic writers, and those of greatest note, do teach; First, that God, according to the fullness of his absolute power, might, if he pleased, remit sins both mortal and venial, without any infusion of grace, yea, without any intrinsical change, or praevious disposition by repentance in those to whom they are remitted † Suarez de gratia▪ lib. ●. c. 23. Cu●iel in 1am 2ae qu. 113. art. 2 dub. 2. Zumel in eand. qu. Th. art. 2. & Tamnerus in 1am 2ae disp 4 cap. 4. thes. 66. . secondly, that mortal sins not only may be, but also sometimes are remitted, without any act of contrition, (or formal repentance, as they call it) especially in the case of oblivion; that is, when a man is altogether unmindful of them * Suarez in 3. part. Th. tom. 4. disp. 9 sect. 1. Vasq. in eandem part. Th. qu. 86. art. 2. dub. 1. num. 18. . thirdly, that venial sins may be, and often are, remitted, without any act of repentance, whether formal, or virtual, by aspersion of holy Water, Episcopal benediction, giving of Alms, etc. and that ex opere operato † Valent. in Th. tom. 4. disp. 7. qu. 4. punct. 1. Victor. in summa Sacram. tract. de poenit. num. 110 & Mel●h. Canus, l. 12. de locis, cap. 23. ad 9 . Now, if God, out of the fullness of his absolute power, can remit any sin, without repentance upon our part; and if he sometimes doth show this fullness of his power, together with the greatness of his mercy, in pardoning the mortal sins of the Elect, without any praevious act of contrition, when they cannot be remembered, as also in pardoning venial sins without the same, even when they may be easily remembered; shall we not think, that he will dispense with the defect of repentance in them for their venial sins, and supply it by gracious condonation, when through suddentie of their departure, or through indisposition of body & mind, they are not able to have it? Many things in such a case plead for mercy and favour to the godly man; yea, plead more powerfully and effectually with GOD, than aspersion of holy water, Episcopal benediction, or any other of these things, which Papists call Sacramentalia: to wit, inherent grace, (which is a habitual repentance; for by it we habitually detest and forsake all sin) the prayer of the faithful, who are then present with him, the prayer of the Church in general, which at all times recommendeth to God most earnestly those who are in distress and danger, either temporal, or spiritual; and, above all, the intercession of our Lord and Saviour for him in the Heavens. To these we may add the prayers of the godly man himself, (who dieth so) by which long before death, preparing himself for death, he most frequently and fervently besought the Lord, to grant unto him a happy departure, and a full discharge of all his sins before his dissolution. The godly put up this request to God ordinarily in their prayers; and consequently it is granted unto them. For seeing the effectual fervent prayer of the righteous availeth much; james 5.16. and seeing Christ hath told us, that if we abide in him, and his words abide in us, john 15.7. we shall ask what we will, and it shall be done unto us; it were great folly to to imagine, that the godly in vain put up this request to GOD. In the second Assertion of our Adversaries, there is no certainty at all. For although a godly man die suddenly, or in a great rage, and distemper, yet who knoweth what operation the Spirit of God hath secretly upon his departing soul immediately before it be loosed from the body; or what communication he hath with God, after the passages of his senses are so stopped, that he can have no communication with men? It may be, when he seemeth to thee altogether senseless, that then he is most sensible of his spiritual estate, and is crying, Petcavi, Miserere; 2. Sam. 24.10. I have sinned greatly in that I have done; and now I beseech thee, O Lord, take away the iniquity of thy servant. It may be, when he is speechless, and past conference with men, that he is then entertaining an heavenly conference or Dialogue with Christ his Saviour: that he heareth Christ saying, Surely, I come quickly; and is replying, Even so, Come, Revel▪ 22.20. Lord jesus: that he is saying, Lord, remember me, for now thou art in thy Kingdom: and, Luke 23.42.43. that he heareth CHRIST rounding in his ear, that which He said to the penitent thief, To day shalt thou be with me in Paradise. I will not take upon me to determine, whether or not these of the godly who die suddenly, or in a raging Fever, have any such exercise of prayer and repentance, after they have lost the use of their senses: But this one thing I will say; If God have decreed to pardon no sin, how small soever, but upon subsequent repentance, as our Adversaries affirm in their first Assertion, it is more than probable, that GOD granteth that benefit to all 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 drawn out of the other two, as a conclusion from its praemisses, hath but two faults: one is, that these praemisses, upon which it is grounded, are not sure. The other is, that although they were infallibly true, yet the conclusion itself might be denied. For although we should grant, that repentance by God's appointment and decree, is absolutely necessary for remission of every sin, how small soever, and that many godly men die without it; yet it will not follow, that they must be tormented after this life in Purgatory. For the common and received doctrine of the Papists themselves, anent the remission of these venial sins, with which a man dieth, doth show us a fair and easy way, to eschew that melancholious and fearful consequent. For they all (some few being excepted) affirm, that those venial sins from which the Elect are not fred before death, are remitted to them in the very instant of death, or (which is all one) in that instant, in the which the soul is separated from the body. This doctrine was not only maintained by Alensis, Thomas, Scotus, Durandus, Almainus, and many other ancient Schoolmen, (who indeed do differ very much amongst themselves, anent the mean or disposition, whereby remission of venial sins is obtained, in that first instant of separation) but also by their most famous late writers, who have handled this matter, partly in their Disputes against us, and partly in their Commentaries and Disputes upon the third part of Thomas his Sum, Quaest 87. * Suarez in 3. part. Th. tom. 4. disp. 11. sect. 4. Vasquez in eandem part. Th. quest. 87. art. 1. d●b. 2. Valent. tom. 4. disp. 7. quest. 4. punc●. ●. assert. 4. Becanus Theolog. Scholast. part. 3. tract. 2. cap. 32. qu. 9 Gaspar Hurtado, tract. de Sacram, disp. 2. de poenit, difficultate 17. etc. Now, if these sins be remitted in the moment of dissolution, what can follow after that moment, but eternity of blessedness? For that which did let or impede the present entrance of the godly man into his Master's joy, to wit, his guiltiness of venial sins, is removed by God's gracious condonation, in the very dissolution of his soul & his body, as our Adversaries affirm. And perhaps it is so: yea, that most learned and judicious Divine, Doctor FIELD, † Appendic. ad Lib. 5. de Ecclesia, Par●e 1. Pag. 775. seemeth to have been altogether of this mind. But I dare not peremptorlie affirm any thing in a matter so secret and hid from our knowledge; (for perhaps the remission of these venial sins precedeth the moment of dissolution, as I have already marked) only I maintain this conditional Assertion, That if those sins be remitted in the instant of death, there is no punishment inflicted for them after death. I know they will re●ly, ●●at although these sins be pardoned, yet the whole punishment due unto them, is reserved, and no ways discharged * Suarez, in 3. Part▪ Th' Disp. 11. de Poenit. Sect. 4. §. 18. Vasques. in eandē●art. Th. Qu. 87▪ Art. 1. Dub. 2. Num. 22. . But this conceit is so fond, that it needeth not any refutation; for it is repugnant to the very nature of Remission † Peccatum Ventale remitti nihil aliud est quam poeni● ad quam homo est obligatus ra●●one venial●● totalitor solvi, aut nobis con●●nar●, aut sal●e● commutate 〈◊〉 obligati●nem ad ●●norem p●ena●●. 〈◊〉. in 4. Sent. Di●t. 21. 〈◊〉 1. Lament. 3.33. , and to the ordinary conception which men have of it, (for who would say, that the King did pardon a Traitor, if he did inflict upon him all the punishment due unto him for his treason?) as also to that notable proportion, which is betwixt our deliverance from sin, and from those miseries, which are the consequents thereof. For, as I observed before, the reason wherefore men are not fully delivered in this life from those punishments, or miseries, which are the consequents of sin, is because they are not fully fred from sin itself. But in death, as all do grant, the soul of a good man is fully fred from sin: nothing remaineth therein, which displeaseth GOD; and that which pleaseth GOD, to wit, inherent righteousness, is perfect in it. Hence we justly conclude, That as it is fully fred from sin; so also is it from all the consequents of sin; and that in respect nothing remaineth in it, which may offend GOD, or provoke Him to do that which He is unwilling to do; I mean, to punish. This also ought to be confessed by those Popish Writers, who do teach, concerning Inherent Grace, That it is so amiable, or lovely a quality, in the sight of GOD, that by itself, or by its own natural force, & not for any reference which it hath to CHRIST, for whose merits it is infused, it maketh GOD to accept those in whom it is found, unto eternal Life, as His Children, and Heirs. Now, if this be the natural force and efficacy, or the connatural effect, Suarez, de great. Sanct. lib. 7. c. 12. Vide etiam cap. 5. illiu● lib▪ (as Suarez calleth it) of inherent righteousness, even when it is imperfect, or at least when it is conjoined with original concupiscence, the relics of vicious acquired habits, the rebellious motions of the flesh, and many venial enormities, as they call them; what force shall it have to make GOD to respect, to love, to affect tenderly, the soul of a man after death? and, consequently, not to torment, and punish it, when it is fully fred from all those vicious inclinations, and motions? I have shown you, at great length, (and that because of the perverse opinions of our Adversaries) That to die in the LORD, is common to all the Elect. Now I come to that other point, which I propounded to be handled anent the same words; that is, to show you what this phrase, To die in the LORD, (taking it as it is common to all the Godly) importeth. All those who take it so, agree amongst themselves anent the meaning thereof; to wit, That it is To die in that happy union which we have with CHRIST by true Faith, and other Theological virtues. There be four things, wherein men are said to die this bodily death, mentioned in holy Scripture. 1. Men die in Adam. 2. Men die either in prosperity, or adversity; riches, or poverty, or moyen condition; in high honour, or in low degree; in pain, or without pain, etc. 3. Men are said to die in their sins. 4. Men are said to die in CHRIST. The first of these four, is simply common to all the children of Adam, by natural propagation. The second is disjunctivelie common to all. The third befalleth all who die without CHRIST. The fourth appertaineth to them only who in in this Text are called blessed: Blessed are they that die in the LORD. The first hath a divers manner of signification, from the other three. For, to die in Adam, signifieth not only the coexistence of a man's being in Adam, and of his dying; but also the meritorious cause of our death; to wit, That by the sin of Adam, in whom we all sinned, and from whom we bring with us into this world original corruption, we are all liable to death. As in Adam all die, (as sayeth the Apostle) even so in CHRIST shall all be made alive. ●. Cor. 15.22. This dying of all in Adam, is explained by the same Apostle elsewhere, By one man sin entered into the world, and death by sin: Rom. 5.12. and so death passed upon all men, for that all have sinned. Whereby is evidently overthrown that error of Pelagius, and his followers, who falsely denied Death bodily to have been brought in by Sin: affirming, (as Augustine relateth) That although Adam had not sinned, Aug. haeres. 88 yet he had died bodily death. Which Assertion, as very pernicious and haereticall, and brought in for denying of original sin, was justly condemned, and anathematised, in the second Milevitane Council. Concil. Milev▪ 2. can. 1. The other three, being understood of bodily death, do signify rather the estate wherein a man is found when he dieth. For although he who dieth in his sins, hath in his sins the merit of both the first and second death, yet when a man is said to die in his sins, is not so much pointed at the cause of his bodily death, (being now common to all flesh) as the miserable and doleful condition wherein death findeth him, and carrieth him away. Which before we explain, let us speak a word of dying in prosperity, or adversity, etc. One dieth (sayeth holy job) in his full strength, being wholly at ease, and quiet: job. 21.23.24.25.26. his breasts are full of milk, and his bones are moistened with marrow. And another dieth in the bitterness of his soul, and never eateth with pleasure. They shall lie down alike in the dust, and the worms shall cover them. Here are two things to be observed: 1. That men are said to die in prosperity or adversity, only in regard of their estate before they be dead; and not in respect of any condition in and after death: for the one so dieth in prosperity, and the other in adversity temporal, as by dying, both he leaveth his prosperity, and he his adversity. 2. In regard of that transient estate, they are made by death both equal. They lie down alike in the dust. There the wicked cease from troubling: and there the weary be at rest. job. 3.17.18.19. There the prisoners rest together: they hear not the voice of the oppressor. The small and great are there: and the servant is free from his master. Mors sceptra ligonibus aequat. The third thing wherein men are said to die, is in their sins. This befalleth all the unbelievers, who die in unbelief, according to that saying of our Saviour; I said therefore unto yom, that ye shall die in your sins. joan. 8.24. For if ye believe not that I am HE, ye shall die in your sins. Where is not meaned, that they shall cease to be in their sins, or in the stain and guiltiness thereof, as those who dying in worldly wealth, or poverty, cease to be in them any more: but he that dieth in his sins, his bones are full of the sin of his youth, job. 20.11. which shall lie down with him in the dust. Now, as Solomon saith, if the tree fall toward the south, or toward the north, in the place where the tree falleth, Eccles. 11. 3· there it shall be: That is, as saint Hierome expounds the place, in what estate a man dieth, either in sin, Hieron. comm. in Eccles. 〈…〉. or in righteousness, he shall for ever remain in that same estate. The misery of such a man is described in the Evangell of saint JOHN, with the felicity of those who live and die in the true faith of the Son of GOD, briefly, in these words, He that believeth on the Son, hath everlasting Life: and he that believeth not the Son, joan. 3.36. shall not see Life, but the wrath of GOD abideth on him. Therefore this Proposition, Blessed are they that die in the LORD, is reciprocal, They die in the LORD who are blessed: meaning of mortal men, who die this bodily death; of whom none are blessed, but only they that die in the LORD. Neither is there salvation in any other: for there is none other name under Heaven given amongst men whereby we must be saved. Act. 4.12▪ To die in the LORD, signifieth not, that the LORD is the cause of our death, as Adam to them that die in Adam: but it signifieth that happy estate of a dying man, that he is in the LORD, and consequently, of the number of those of whom the Apostle sayeth, Rom. ●. ●. There is no condemnation to those which are in CHRIST JESUS. Neither doth dying in the LORD import ceasing from being in the LORD, as they who die in worldly wealth, or poverty, do cease to be in that estate any more: but to die in the LORD, Ioann. 1.4. Coloss. 3.3▪ 1. Ioann. 5.12, 20. signifieth to die being and remaining in the LORD, before death, in death, and after death. The LORD is our life, even eternal Life. He than that dieth in the LORD, remaineth in Life, according to that saying of our Saviour; Verily, verily, I say unto you, he that heareth My word, Ioann. 5.24. and believeth on Him that sent Me, hath everlasting Life, and shall not come into condemnation; but is passed from death, unto life. Death may separate our soul from our body; but it can not break that Union which we have with JESUS CHRIST; whose we are, whether we live or die. Rom. 14. ●. I come now to a more particular consideration of this Union which we have with CHRIST in life and death; and in respect whereof we are said here to die in the LORD. This Union is so strange and wonderful, that it can not be sufficiently expressed by any one kind of union; and therefore the Spirit of GOD in the Scripture expresseth it by many, and those most divers sorts of union, or conjunction: to wit, by the union of conformity; telling us, Vnio conformitatis. Rom. 8.29. Vnio per affectum. joan. 15.15. Heb. 2.11. 2. Cor. 11.2. Ephes. 5.25.27. Vn●o per influxum. joan. 15.1.2 Ephes. 1.22. Coloss. 1, 18 that we are praedestinated, to be conformed to the Image of the Son of God: by the union of affection; yea, of most entire affection, or friendship; telling us, that we are His Friends, Brethren, and Spouse: by the union of influence, or real operation; telling us, that He is the Vine, and we are the Branches; that He is the Head, and we are His Members: whereby is signified, That as the root of the Vine, by real influence, doth communicate life, nowrishment, and growth, unto the branches; and as the head, by real influence, or operation, doth communicate sense, and motion, unto the inferior members, and doth direct them in their actions; So CHRIST, by the seret, and most powerful influence of His Spirit, doth communicate Spiritual life, sense, motion, and growth, unto the members of His mystical body: as also directeth them in their actions; making them to walk circumspectly, and to work out their salvation with fear and trembling. Ephes. 5.15. Phil. 2.12. And because things are united, or joined together, two ways, by the union of influence; to wit, either so that they concur together, to make up one total or composed substance, (as for example, The head and the members make up one total substance; and so do the root and the branches) which sort of union is called a Formal, Substantial, Vn●o formalis. and Physical union: or else so that no total or composed thing is made up of them; (so the Loadstone, and the iron which it draweth to itself, are united together) which sort of union is called unio effectiva, an union of mere influence, or efficiency. Therefore our conjunction with CHRIST, Vn●o effectiva. is expressed in Scripture, sometimes by a Formal and Physical union; as when He is called the Vine, and we the Branches; or when He is called the Head, and we the members of His body: and sometimes by the union of mere inftuence; as when He sayeth, If I be lifted up from the earth, I will draw all men unto Me: and, Lo, I am with you always, joan. 12.32. even unto the end of the world. Matth. 28.20. Now, to apply all this to the present purpose: The Godly have all these kinds or sorts of union with CHRIST, in death, as well as in life; and therefore they are most justly said to die in the LORD. And first, as for the Union of Conformity, although the Learned, speaking of that conformity with CHRIST, unto which we are praedestinated, do only mention our Conformity with Him in Grace and Glory; yet betwixt these two, we may very well take in another part or degree of our conformity with CHRIST; to wit, our Conformity with Him in our death; which is the passage from Grace to Glory. For, as we resemble Him by an holy life, so also by an happy and victorious death. This degree of conformity, which the Godly have with CHRIST, is grounded chiefly upon three respects. For first, as CHRIST died voluntarily, and by way of obedience to GOD His Father's Commandment; so the Godly die, humbly submitting themselves, and all their desires, unto GOD'S will. For although, when that bitter Cup of deadly sickness is presented to a Godly man, he sometimes say with CHRIST, Father, if it be possible, let this Cup pass from me; Matth. 26.39. yet He ever doth subjoin this▪ Nevertheless, not as I will, but as Thou wilt. Secondliie; As CHRIST died, to destroy the works of the Devil; ●. joan. 3.5. & 8. that is, to take away our sins; so the Godly desire to die, that they may be fred from their sins, and not offend GOD any more; judg. 16▪ 30. saying with SAMSON, Let me die with these my enemies. thirdly, as CHRIST died, to acquire a Kingdom to Himself † Rom. 14.9. ; so death is to the Godly an entrance into that kingdom which GOD hath promised to those that love Him: and every Godly man may, when he dieth, james 2.5. say with PAUL, Henceforth there is laid up for me a Crown of Righteousness. ●▪ Tim. 4.8▪ secondly; As for the union of Love, or Friendship, which the Godly have with CHRIST, death can not end, or dissolve it: for Paul telleth us, That nothing is able to separate us from the love of CHRIST: Rom. 8.35. and, in the words following, boldly giveth a defiance to death; affirming, That it is not able to effectuate this separation. Many, yea, great and inaesteemable benefits redound unto the Godly, by virtue of this union, in the hour of their death. For, first, by reason of it, CHRIST JESUS, in that most dangerous hour, pleadeth for them most earnestly, and effectually. Our necessity doth require this. For, when we are arrested by Death, and are going to be presented before that dreadful Tribunal, where all our works of Righteousness, yea, all our sufferings can not sufficiently plead for us; we have more nor need, that that Blood which speaketh better things than that of Abel, Hebr. ●●. 24 should plead for Mercy and favour to us. His love also, and most tender affection, which made Him to ware, or bestow, His Blood, and His Life for us▪ can not but make Him to ware His Request for ut, in that time of our great need. He, who upon the Cross prayed for His cruel Tormentors, will, undoubtedly, now, when He is in His Kingdom, remember His Friends, and say, Pater, ignosce iis; Father, forgive them. He, Luke 23. ●4 who in that last and most dolorous night of His ly●e, when He made, as it were, His Legacy, and declared His latter Will to His Father, said, concerning all the Elect, Father, I will that they also whom Thou hast given Me, be with Me, etc. He, I say, joan. 17. ●● will particularly, for every one of them, at the hour of their death, say, Father, it is My will, that this My Servant, whom Thou hast given Me, be with Me where I am, that he may behold that Glory which Thou hast given Me. secondly; in respect of this Union, CHRIST doth strengthen the Godly upon their bed of languishing, Psal. 4●. ●● and maketh all their bed in their sickness: yea, He maketh a Bed of inward joy, and comfort, unto their souls, wherein they may rest, and be refreshed, when their bodily pains are most grievous, and intolerable: For then Hse speaketh to them, by His Spirit, Words of comfort; or rather, as Peter calleth them, Words of eternal Life. john 6.68. He saith to them, as He said to the penitent Thief, To day shalt thou be with Me in Paradyse. Luke 23.43. He saith to them, as He said concerning Lazarus his sickness, This sickness is not unto death; yea, This death, john 11.4. is not unto death † Hoc est ergo, quod ai●▪ infirmitas hac non est a● mortem, quia & ipsa no● erat ad mortem. August. Tract 49. in joan Genes. 46.3▪ , but for the Glory of GOD, and also for your glory; that by it ye may attain unto eternal Glory, and Happinesse● and as He said to jacob, when he was going down to Egypt, Fear not to go down to Egypt, for I will go down with thee, and will surely bring thee up again; so sayeth He to His languishing and dying Servants, Fear not to go down into the dark and silent Grave; for I will go down with you, and I also will surely bring you up again. These, and the like comforts, Christ jesus, by the inward and secret language, or testimony of His Spirit, doth communicate unto many of His Servantes ●pon their deathbeds▪ but whether or not He doth communicate them unto all the Elect, without exception, I dare not determine, as I said before. One thing I firmly believe; That all the Elect are, in some measure, strengthened by Him upon the bed of languishing. I mean, upon their deathbed: yea, so strengthened, that all the Powers of Hell can not make them to die in that fearful sin of Desperation. For GOD, who is not deficient in things necessary for our natural life, DEUS non deficit in necessariis. and much less in things necessary for our spiritual estate, hath given us this sweet promise, I will never leave thee, Hebr. 13.5. nor forsake thee: and consequently, deoth ever conserve in His own Children, such a measure of Faith and Hope, as is sufficient for salvation. thirdly; As the Godly, in the hour of death, are bold, to commend their spirits unto CHRIST, Luc. 23.46. and, as it were, to breathe out their souls into His Bosom; (for this is the last suit of a departing saint, LORD JESUS, receive my spirit) so He also, Act. 7.53. in regard of this union, granteth their desire: that is, He receieth their spirits; He welcommeth them with this sweet Salve; Intra in gaudium DOMINI tui; Enter into the joy of thy LORD: and He praesenteth them unto His Father, saying; Behold, I and the Children which GOD hath given me. john, I am sure, was glad when CHRIST said to His Mother, joan. 19.26. ●7. Behold thy Son; and to him, Behold thy Mother. How much more shall me rejoice, when CHRIST, bringing our souls into GOD'S Chamber of presence, shall say to GOD, Ecce Filii Tui, Behold thy Children; and to us, Ecce Pater vester, Behold your Father? The third, or last sort of union, which the Godly have with Christ, to wit, the union of influence, or real operation; and, in special, that union, whereby the Godly are united with Christ, as members of his mystical body, and branches engrafted in him, not only continueth, or endureth unto death, but in death: and by virtue thereof, the spiritual life which is communicated unto the Godly in their regeneration, and the vital operations of the same, are so effectually, and really preserved, that the Godly may be said not only to live, when they die; but also to come, by death, to a greater perfection of their life. For the Spirit of God in the holy Scripture telleth us, that the supernatural life, which we have by grace, is an everlasting life: as likewise, that it is but imperfect here, and shall be perfected hereafter. john 5.24. For here we walk by faith, and not by sight: and now (that is, in this present life) we see through a glass, 2. Cor. 5.7. darkly; but then (that is, 1. Cor. 13. 1●. Vita nostra modo spes est, vita nostra postea aeternitas erit▪ Vita vitae mortalis, spes est vita immortalis, Enarrat. in Psal. 103. Conc. 4. in the life to come) we shall see God face to face. And therefore holy Augustine sayeth very well, that our life, which now is nothing but hope, shall hereafter be eternity; and, that the life of this mortal life, is the hope of an immortal life. Ye have heard now, that the union, which the godly have with Christ, is not abolished, nor yet diminished; but rather augmented, and perfected by death. Whereby ye may learn, first, how firm and stable that union is, which we have with Christ; seeing (as I have shown you) death itself is not able to dissolve it. Happy are these, then, who count all things but dung, that they may gain Christ, Philip. 3.8. and that they may be found in him, etc. For with MARIE they have chosen that good part, Luke 10. 4● which shall not be taken away from them. And, on the contrary, miserable and mad fools are they, who have set their hearts upon worldly things, and are united unto them by affection. For, first, they shall shortly be divided, or separated from these things. Next, that separation shall procure more grief to them, nor ever they had delight, or contentment, by enjoying these evanishing trifles. And thirdly, which is worst of all, in that dreadful judgement, which followeth after death, they shall be condemned to everlasting torments, for the inordinate love which they carried to them. Bernard sayeth very wittily, Mors peccatorum mala est in mundi amissione. pej●r in carnis separatione, pess●●●a in ver●is ignisque duplici co●tritione. Epist. 105. ad Romanum. that the death of the wicked man is evil, in respect of the loss of worldly things; worse in respect of the unhappy separation of his body from the soul; and worst of all, because of that double torment or vexation, of the worm, and of the fire. Moreover, the indissolubilitie & eternity of that union, which the Godly have with Christ, maketh the union, which they have amongst themselves, perpetual, and indissoluble, by death. They are lovely and pleasant in their lyves, (as David in his mourning Song said of Saul and jonathan) and in death they are not divided. ●. Samul 1.23. For although some of the members of Christ's body, be called out from this life, before others, yet they remain still united to one head; and, consequently, are still united amongst themselves: and albeit they be locally separated for a time, yet they shall shortly meet together in their Father's house; and shall joyfully sing for ever that Song of DAVID, Behold how good and how pleasant a thing it is, for Brethren to dwell together in unity! Ye, Psal. 133.1. then, who are united unto Christ, by a true and lively faith, be careful by your godly admonitions, and good example, to make these, whom ye tenderly affect, to be participant of the same union: Fot if ye effectuate this, neither death, nor judgement, nor any other thing, shall divide you. But if it be otherways, death, and that judgement which followeth thereafter, shall so divide you, that ye shall never have a joyful meeting together again. For when Christ shall come to judge the world, two women shall be grinding together; the one shall be taken, Luke 17.34 35.36. and the other left: two men shall be in the field together; the one shall be taken, & the other left: yea, of two which shall be in one bed; one shall be taken, and the other left. But what if they be both left, and condemned to Hell fire, shall they have any comfortable society, or fellowship together? No. For as in Hell there is fire, without light; night, without rest; and death, without an end; so there is company, without comfort: yea, those who were companions in sin, when they meet together there, they salute each other with mutual execrations, and curse the day that ever they saw other. secondly, consider for your use, how sweet an effect this our union with Christ produceth, seeing by virtue of it we spiritually live, both in death, and after death. If life be so sweet, as we commonly say; & if this mortal, yea, this momentanie life, be so much esteemed by us, as that a man will give skin for skin, job 2.4. and all that he hath, for his life, how much should we esteem and affect this spiritual life, and that blessed union with Christ, by virtue whereof it is begun, and also conserved in us unto all eternity? HORMISDAS the Persian, as I show you before, thought little of all the glory and stateliness of Rome; and that because he perceaved, that men were mortal there, as well as in other cities of the world. O, but if GOD had given him grace to enter by faith into that heavenly Jerusalem, the City of the living God; Heb. 1●. ●● and if the eyes of his understanding had been enlightened, that he might have known what is the hope of our calling, Ephes. 1. 1● and the riches of the glory of GOD'S inheritance in the Saints; that is, if he had known, that GOD, the Father of our LORD JESUS CHRIST, according to his abundant mercy, hath begotten all these who are true●lie and indeed citizens of this City, in spem vivam; unto a lively hope, (that is, in spem vitae▪ unto the hope of life, as Jerome expoundeth it; or in spem vitae aetern●, unto the hope of eternal life, Lib. 1. contra jovinianum as Augustine readeth it) and to an inheritance incorruptible, Lib. 1. de peccatorum meritis, & remiss. cap. 27. and undefiled, and which fadeth not away, reserved in Heaven for us: if he, I say, had known this singular prerogative of the citizens of heavenly Jerusalem, he would have thought the glory of Rome, and of all other cities in the world, to be baseness, in comparison of it: and would have said with DAVID, Glorious things are spoken of thee, O City of GOD: or as he sayeth in another place, Psal. 87.3. Mount Zion is beautiful for situation, and the joy of the whole earth. Psal. 48.2. Thirdly, observe, I pray you, how sweet and comfortable a thing it is to the Godly, in the hour of death, to consider, that they are in Christ, and that the union, which they have with Christ, is perpetual, and indissoluble. How comfortably and joyfully may the faithful servant of Christ then say, There is no condemnation to them which are in Christ: I am now dying, Rom. 8.1. nevertheless I live; yet not I, but Christ liveth in me: Gal. 2.20. in Christ my Saviour I have boldness and access unto the Throne of Grace, with confidence by the faith of him. Ephes. 3.12 O how excellent and happy a thing it is to a man then to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boldness with God to speak what he pleaseth, and to propound all his suits; to say, Lord, strengthen me against all my infirmities, and my fears; perfect thy strength in my weakness; ●. Cor. 12.9 put an end to all my miseries, and my pains; Psal. 143.2. and enter not into judgement with thy servant; LORD, Psal. 23.4. walk with me in this valley of the shadow of death, that I may fear no evil; Father, I commend my spirit into thy hands; Hear me speedily, O Lord, Luke 23.46 my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Psal. 143.7. The wicked cannot have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this boldness of speaking to God, when death approacheth. They shall then find how true that saying of our Saviour is, Sine me nihil potestis facere; Without me ye can do nothing. john 15.5. For they may well in that hour cry, Miserere, with their lips, and say, Lord, let thy servant depart in peace; but their heart shall contradict them, and tell them, that there is no peace to the wicked. Isai. 57.21. I come now to the consideration of that blessedness, or happiness, which is here attributed to these who die in the Lord: in the handling whereof, I intent not to fall out in a Theological discourse, concerning that most noble and divine operation of our soul, wherein our Summum bonum consisteth: I mean, the vision and fruition of the glorious countenance of GOD: nor yet to trouble you, and myself both, with the debating and discussing of these quaestions, which are too curiously agitated, and too boldly determined by many Divines anent it. I shall only show you what is, and hath been holden, as certain, and undoubtedly true, by the greatest part of Christians, and what is called in quaestion by judicious and orthodox Divines, concerning the estate of the Godly after this life. First, then, it is certain, that these, who die in the Lord, shall in the day of resurrection, and judgement, attain to perfect, and consummate happiness of soul and body: for in that day, the Lord, the righteous judge, 2. Tim. 4. ●. shall give the crown of righteousness unto all these, who love his appearing. secondly, the greatest part of Christians, have ever believed, that the blessedness, which we shall then attain unto, consisteth in the vision and fruition of the glorious essence of GOD, which the Schoolmen call visionem DEI per essentiam. This is evidently revealed unto us in divers places of Scripture. For our Saviour promiseth this, as a reward to the pure in heart, Matth. 5.8. that they shall see God. And Paul telleth us, that this vision of God shall be a clear, immediate, and intuitive sight of his essence. For he sayeth, that we who now see God through a glass, darkly, 1 Cor. 13.12 shall then see him face to face. And Saint john likewise sayeth, that when he shall appear, we shall see him as he is. 1. john 3.2. This also hath been constantly believed by the Fathers of the Ancient Church: for none of them ever denied this, except some few Greek Fathers, ●omil. 14. in johann. & ●omil. 3. the ●●comprae●ensibil● Dei ●atura. following Chrysostome, who in divers places of his works affirmeth, that God his infinite essence can not be seen by any created or finite understanding. thirdly, as for the estate of the souls of men, during that time, which interveaneth betwixt death and judgement, although some have most fondly and absurdly believed, that the soul perisheth with the body; and, that both soul and body shall be raised up together, at the day of judgement; * This opinion ●s maintained by An●baptists, & was of old maintained ●y those ●aeretickes ●hom Au●ustine calls Arabics, in his ●ooke De ●aresibus, ad Quod Val●●eum, ha●es. 83. ●att. 10.28 & others no less foolishly have imagined, that the soul, after it is separated from the body, hath no operation, nor knowledge of its own estate; but lieth, as it were, in a dead sleep●▪ until the day of judgement; for the which cause they are called Psychopannychitae: nevertheless the Spirit of God, in the holy Scripture, telleth us, that these who kill the body, can not kill the soul; and consequently, that the soul liveth, when the body is killed: that in the heavenly Jerusalem there are not only Angels, Heb. 12.23. but also the spirits of just men made perfect; that the Godly, when they are dissolved, are with Christ, and in Paradyse. Likewise, Philip. 1.23 that they are not there sleeping, Luke 23.43 but have use of their understanding, we may clearly see by the parable of Dives & Lazarus, by the Story of Christ's transfiguration, in the which we read, Revel. 6.9. that Moses and Eliah talked with Christ; and by that which we read concerning the souls of Martyrs, crying under the Altar, for acceleration of the punishment of their persecutions. Herefore the Fathers constantly taught, that the souls of men, when they are separated from their bodies, do remember of the things which they did upon earth * Plenissim● docu●t Dominus non solùm perseverare animas, sed et meminisse operu●● quae egerunt hic. Iren. lib. 2. contra haereses, cap. 62. : and that those of them who are glorified in Heaven, are sure of their own happiness, and solicit, or careful, for the weal of the Church militant; and, in particular, are mindful of their parents, children, brethren, and other friends, whom they have left behind them on earth; longing to see them in that place of glory, where they themselves are. ‡ Magnus ●●lic charorum numerus no● exspectat, parentum, fratrum, fili●●ū, frequens 〈◊〉 & copiosae turba desiderat, jam de sua immortalitate secura, & adhuc de nostra salute sollicita. Cyprian. serm▪ de mortalitate, in fin●▪ Yea, even these of the Fathers, who believed, that the departed souls of godly men, are not fully glorified as yet; and, that they shall not attain to the perfection of that happiness, whereof they are capable, before the day of judgement; thought not that they are sleeping, and senseless, during the time of their separation from their bodies; but, on the contrary, thought, that they are in Abraham's bosom, in a state of refreshment, and joy. † See concerning this, Tertull, in his book De Anima, cap. 58. Chrysostome, writing upon the Epistle to the Philip. serm. 3. August. lib 20. de Civit. D●●, cap 9 & 13 For he also believed, that the souls of the Godly attain not unto the perfection o● that happiness, whereof they in themselves are capable, before the day of the general judgement; as we may easily perceive by his 12 book De Genesi, cap. 35 where he affirmeth, that the soul separated from the body, seeth not God, as th● Angels see him. Yea, sometime he was of that opinion, which many other of th● Fathers did hold, concerning the place where the souls of the Saints departed are now: to wit, that they are keeped in secret and subterranean places, until the Day of judgement. Lib. 12. De Civit. DEI, Cap. 9 & enarra●. in Psal. 36. Conc. 1. But he seemeth to have left this opinion, afterwards as appeareth by his 20 Book, De Civit. Dei, Cap. 15. fourthly; although some few of the Ancients taught, that the souls of the Saints 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 glory, which shall be revealed in them; † Nec tamen quisquam pucet animas post motem protin●● judicari; omne● in una communique custodia deti●●ntur do●●c, 〈◊〉. Lacta●●. Lib. 7. divinarum institue. c. 21. Philip 1·23 2. Cor. 5. ●. yet the common opinion of the Church of God, in all ages, hath been, that they are in an happy and blessed estate, and with unspeakable joy do expect the accomplishment of their happiness: yea, many of them affirm, that they are with Christ, that they reign with him, and, that they, in some sort, see God's face. This is also clearly revealed in Scripture; for Paul wisheth to be dissolved, and to be with Christ; and telleth us, that when we are absent from the body, we are present with the Lord. Christ also said to the penitent Thief, To day shalt thou be with me in Paradyse: and here a voice from Heaven proclaimeth the happiness of the dead, who die in the LORD. This truth so manifestly revealed in the Scripture, although, as I have said, it hath been constantly professed in the Church, yet it hath been vitiated, or corrupted, by the admixtion of two erroneous doctrines. For, first, although none before holy Augustine did talk of such a Purgatorie-fyre, as our Adversaries do maintain, yet some Fathers, who lived in the third and fourth age of the Church, to wit, Origen, Lactantius, Hilary, Ambrose, Ruffinus, and Jerome, believed, that there shall be a general Purgatione of all souls, by fire, at the day of judgement; and, that none shall be free of it, (except Christ, who is the Righteousness of GOD * Ambros. enarrat. in Psal. 118. octonar. 20. vers. 153. ideo unus ignem illum sentire non potuit qui est justitia Dei Christus, quia peccatum non fecit. ) no, not the blessed and glorious Virgin Marie. † Hilar. enarrat. in Psal. 118. octonar. 3. verse 20. A● cum ex omni ocioso verbo rationem 〈◊〉 praestituri, diem judicii concupisc●●●s, in quo nobis est ille indefessus iguis ob●undus, in quo subeūd● sunt gravi● illa expiand● à peccatis animae suppliciae?— si in judicii severitatem capax illa Dei virgo ve●tura est desiderare quis audebit à DEO judicari? This opinion is not now maintained by any: at least, it doth not trouble the peace of the Church; and therefore I will not meddle with it. secondly, since the 400 year of our Lord, (about which time Augustine flourished) some Fathers have mentioned, & expressed in their works, a sort of purgation by fire, very far different from the former. For they thought, that all the Elect do not undergo this Purgation by fire; but only they, who die in some kind of guiltiness; and, that these begin to be purged immediately after their departure. saint Augustine spoke doubtfully of this sort of Purgation ‡ Lib. 21. De Civitate DEI, Cap. 26. in Enchiridio, Cap. 69. & Lib. De Fide & Operibus, Cap. 16. . Gregory the Great did hold it as a thing certain * Lib. 4. Dialog. Cap. 3●. & in Psal. 3. p●●nitent. : but he knew no matter, or cause, of this Purgation, except the guiltiness of these smaller sins, which are called venial: for he dreamt not of that imperfect remission of mortal sins committed after Baptism, which Papists do now hold, as a main ground of their doctrine concerning Purgatory. But I have already confuted this fond conceit, and have shown, that penitential remission of sins committed after Baptism, is no less perfect, and absolute, than baptismal remission. It is true indeed, these who after Baptism, or after their first justification, do fall back, into grievous sins, have not so easy access unto the Throne of Grace, for obtaining Mercy, as they had before, (which, I think, moved the Ancient Church, to enjoin such hard penance to these, who after they were baptised, fell into great sins) as also, because of their ingratitude for bygone favoures, and benefits, they are oft-times (I will not say always) punished, or chastised, with greater, and more fearful judgementes; even after they are reconciled to God by repentance. But this will never prove such a reservation of temporal punishment to be inflicted in Purgatory, in case of not satisfaction by poenall exercyses in this life, as our Adversaries do maintain. fively, it is certain, that the glory and happiness, which the dead, who have died in the Lord, shall have after the general judgement, shall be greater extensiuè, in extension, nor it is now; and that because it shall be extended, or communicated, to their bodies also. But whether or not it shall be intensiuè greater, after the general judgement; that is, whether any farther degree of glory shall be then given to their souls, it is not so certain. For many of the Ancients * Chrysost. Homil. 39 in 1. Cor. & Homil. 28. in Epist. ad Hebr. Ambros. lib. 2. de Cain & Abel, Cap. 2. & Lib. de bono mortis▪ Cap. 10. & 11. August. Epist. 111. ad Fortunatianum: & Lib. 12. de Genesi, Cap. 35. Bernard in se●to omnium Sanctorun, Serm. 2.3. & 4. , and some judicious and orthodox Divines † Calvin. lib. 3. Institut. Cap. 25. §. 6 Spalat. lib. 5 de Repub. Eccl, Cap. 8. num. 75. & sequent. , do think, that although they are now with Christ, in the company or fellowship of the blessed Angels, and in an estate of unspeakable joy; yet they have not attained, as yet, unto that consummate, and accomplished happiness, which consisteth in the vision, or immediate sight of God's glorious essence: and which the Schoolmen call beatitudinem essentialem, essential happiness: or if they have attained unto it, yet they have not attained to the perfection, or the fullness of that joyful and blessed sight, which they shall have hereafter. Others boldly affirm, that they have already gotten a full sight of God's glorious essence; and, that nothing is wanting to their happiness, 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 Antiquity, and of divers places in Scripture, which seem to favour it; (for we read in Scripture, that we shall be satisfied with the likeness of God, when we awake; that is, Psal. 17.15. in the day of our resurrection; that the labourers shall be called together in the evening; that is, Matth. 20.8 at the end of the world, and shall then receive their hire, that the Crown of Righteousness shall be given that day to all these who love the Lord's appearing; and, 2. Tim. 4.8. that when He shall appear, we shall be like Him, and shall see Him as He is) yet, I think, 1. john 3.2 they are wisest, who suspend their judgement, and are not bold to determine any thing in such matters as are not clearly revealed in God's word; of which sort this whereof I am now speaking, is one. judicious and learned Calvine, Ibidem. who also inclined more to the first opinion, condemneth their foolish rashness, who pry too narrowly into this secret; and willeth us, to be content with these bounds, or limits, of our knowledge, concerning this matter, which are prescribed in Scripture. And, truly, it is sufficient for our comfort, and encowragement against Death; as also for that Christian, and cowragious desire of death, which we ought to have; it is, I say, sufficient to know, that it is an estate of such heavenly glory, and such joyful happiness, that all worldly happiness, or contentment, is but misery, in respect of it. That ye may the better conceive this, consider, I pray you, that if we think it a delightsome, and joyful thing, to dwell in a stately and glorious Palace, with these whom we love best, and whose company is most pleasant unto us; it must be a thing exceedingly far more happy, and joyful, to live in that heavenly Palace, whereof we now see nothing but the pavement; yea, nothing but the inferior superfice of it▪ and yet we see more glorious stateliness in it, than in all other parts of the world. For in it do shine those glorious Lights, which enlighten and beautify the whole world; and which made DAVID to say, Lord, what is man, that thou art mindful of him? Psal. 8.4. and the son of man, that thou visitest him? It must be a most delightful thing, and a matter of exceeding great joy, to dwell in that celestial Paradyse, with an innumerable company of Angels; with all our pious friends, who have gone before us, and who shall follow after us; with the Prophets, Patriarches, Apostles, Martyrs, and other famous Worthies, whose virtues are so much praised, & admired on earth; and with our great LORD and Master, our kind Saviour, CHRIST JESUS, who loved us, Gal. 2.20. and gave Himself for us. What joy, I pray you, shall we have there, in beholding Him, who died, and suffered so many things for us? How shall we be affected, and ravished in mind, when we shall view His glorious Head, which was one day crowned with Thorns for us; His Hands and Feet, which were one day pierced with nails for us; and His side, which was run thorough with a Spear for us? But, above all, if we shall then be admitted to the clear, and immediate fight of God's infinite essence, (which, truly, is very probable) what admirable, unspeakable, yea, inconceavable delight, and contentment, shall that sight work in us, although it be not so full, and perfect, as it shall be after the general judgement? How joyfully shall we then say with DAVID, Psal. ●4. 10. A day in thy Courts, is better than a thousand: or, as he sayeth in another place, As we have heard, Psal. 48.8. so have we seen in the City of the LORD of Hosts: or rather, as the Queen of Sheba said, 1. king. 10.7 Behold, the half was not told us: the glorious honour of thy Majesty infinitely exceedeth the same which we heard. Psal. 145.5. This doctrine, concerning the felicity, unto which the Godly do attain, when their souls are separated from their bodies, affordeth many profitable lessons, and uses unto us. For, first, we may justly collect from it, that although the Godly be many ways blessed, or happy, while they live here; to wit▪ in respect of that inaesteemable benefit of the remission of their sins a Psal. 32.1.2. , in respect of these supernatural virtues, wherewith they are endued, and of the operations, or actions of the same b Psal. 1.1.112.1. ●19. 1. , in respect of God's fatherly providence, and care which he hath of them c Psal. 144.15. ; yea, even in respect of his chastisementes, and of their manifold sufferings d Psal. 94.12. Matth. 5.10 11.12. : yet this their happiness, is nothing in comparison of that exceeding great reward e Genes. 15.1. , or of that far more exceeding and eternal weight of glory f 2. Cor. 4.17. , which they get after this life. Glorious things indeed are spoken of the City of GOD; that is, of the Church militant. The estate of these, who truly and indeed are Citizens of it, is an estate of happiness; but of such happiness, as consisteth in sorrowing, or mourning for their sins, and manifold infirmities g Matth. 5.4. . It is an estate of righteousness; but of such righteousness, as standeth rather in the remission of sins, nor in the perfection of virtues; and unto the perfection whereof is necessarily required a true acknowledgement, and a humble confession of its imperfection, as saint Augustine piously, and judiciouslie sayeth h Lib. 19 de Civit. De●, cap. 27. & lib. 3. contra duas Epistolas Pelagianorum, cap. 7. . It is an estate of peace; but of such peace, as is praeserved by maintaining a continual, and most dangerous warfare, against the Devil, the world, and the flesh. It is an estate of joy; but of such joy, as is not only mixed with sorrow; but even grounded upon their sorrows, and tears. i August. lib de vera & falsa poenitentia, c. 13. Tandiu enim gaudeat & speret homo de gratia, quamdiu sustentatur à poenitentia. Et infra: Hinc semper doleat, & d● dolours gaudea●. For when they get grace to sorrow, they have reason to rejoice, and praise God for it. But, alas, when they look to the measure of their sorrow, they find a new reason, or cause of sorrow, because they can not sorrow so much, and so constantly, as they ought. k Idem ibid. Et non satis sit quod doleat, sed e● fide doleat, & non semper doluisse doleat. In a word, then, if we shall look to the manifold sorrows, fears, dangers, and sinful infirmities, unto which the Godly are subject in this life; and, on the other part, to that plenary, or full deliverance, from all these evils, which they obtain by death, we shall find, that we have more than reason, to say with Solon, and in the words of the Poet, although not according to their sense; dicique beatus Ante obitum nemo, supremaque funera debet. that is, No man can be called perfectly happy, or fully blessed, so long as he liveth in this valley of tears. secondly, this doctrine showeth you, that the Godly have no occasion to fear death; but, rather, aught to desire, and wish for it. The true Christian may not only meet approaching death, with courage, and say, O death, where is thy sting? O Grave, where is thy victory? 1. Cor. 15.55. ; but also with joy, and say, How beautiful upon the mountains are the feet of him that bringeth good tidings? Isai. 52.7. Thou art come to tell me the best, and most joyful news, that ever I heard. For thou art come to tell me▪ that my warfare is accomplished; and, that I shall now enter into peace, that my sorrowful seed-tyme is ended; Isai. 57.2. and, that my joyful harvest is at hand. Psal. 126▪ 5. Thou art come to bring me home to my Father's house, to take my cross from my shoulders, and to put my Crown upon my head. If the Godly have such reason to welcome death cheerfully when it cometh, ought they not to desire, and long for it, before it come? Cyprian, Chrysostome, and Ambrose, do most excellently, and eloquently, urge this point * Cyprian. tom. 2. lib. d● mortalit. Chrysost. in epist. ad Plilipp. serm. 4. Ambros. lib. de bono mortis, cap. 12. : and Paul telleth us, that all the Godly have a longing, or desire, yea, a vehement desire, of that glory and happiness, which is begun immediately after death, and shall be consummated in the day of the Resurrection. Yet all the Godly have not this vehement desire in a like manner, and measure: for some of them have desiderium mortis plenum & absolutum, a plenary and absolute desire; or, a desire not opposed, or impeded by any other desire. Such a desire of death, I think, was in old Simeon, when he had gotten CHRIST in his arms, and said, Nunc dimittis. For the only thing which detained him in this life, or made him willing to be detained in it, was the desire he had to see Christ † Veniebat ille. ●. Christus▪ ille, s. Simeon ibat: sed donec ille veniret, ille ●re nolebat, Ia● senectu● matura excludebat, sed sincera pietas dotinabat. August. serm. 3. de verbis Apostoli. : and, therefore, having gotten his desire, he was most willing to depart * Vide ●ustum, velut corporea carcere molis inclusum, velle d●ssolvi ut esset cum Christo. Ambros. lib. 2. in Lucam. . Some again of them have desiderium mortis ligatum & impeditum, a vehement desire of death, but opposed, impeded, and as it were, bound up by another spiritual desire. Such a desire had Paul, when he said, I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better. Nevertheless, to abide in the flesh, is more needful for you † Philip. 1.23. Psal. 39.13. job 10.20.21. . So also many of God's dear Servantes, although they have withdrawn their hearts from the world, and long to be with CHRIST; yet in respect they have not, as yet, attained to such assurance of remission of their sins, as they would; therefore they wish with David, that GOD would spare them; to the effect they may recover strength before they go hence, and be no more: or, as job sayeth, that they may take comfort a little before they go, whence they shall not return. Last of all, there are some of the Godly, who although they labour earnestly, to get their affection on things above, yet they find, to their exceeding great grief, that they are still so affected with the love of this life, and the things which they enjoy here, that they can not attain to that vehement longing for a better life, that cowragious and Heroic desire of death, which other Godly men and women have. Nevertheless, seeing Paul generally affirmeth, that all they who have received the first fruits of the Spirit, Rom. 8.23. groan within themselves, waiting for the accomplishment of their adoption, and willing to be absent from the body, 2. Cor. 5.8. that they may be present with the LORD, we may very well say, that even they have vehemens desiderium mortis, & coelestis beatitudinis. For although they have it not actually, yet they have it in voto & conatu▪ by way of earnest desire, and careful stryving to attain to it. Thirdly, seeing these only are blessed after death, who die in the Lord, it followeth manifestly, that woeful, miserable, and lamentable, is the estate of the greatest part of the world after death: I mean, of the wicked, who live not in the Lord; and, consequently, can not die in the Lord. Death, which is to all a change, and, to the Godly, a blessed change, shall be to them a doleful, & unhappy change. For the terminus ad quem of their change, or the estate unto which they shall be changed, is an estate of remediless misery, easeless pain, & endless death. This their case, may justly seem the more miserable, if we shall consider also the the terminus à quo of their change: that is, if we shall look to the temporal, or worldly estate and condition, from which they shall be changed. For some of them are acting a Tragedy upon the Stage of this world; that is, they spend all their days in poverty, dishonour, and many other miseries. To these death is a change from the miseries of this world, to miseries incomparably greater in another world: and, therefore, their estate, and condition in this life, is called by BERNARD, † In his Book of Sentences, if that Book be his. via aerumnosa ad mortem, a miserable and sorrowful way unto eternal death. Others of them are acting a Comedy upon the same stage▪ but such a Comedy, as shall end in a woeful Tragedy: that is, they live in wealth, honour, and abundance of worldly delights. To them death is a change from the momentany pleasures of this world, to everlasting torments, and sorrows, in the world to come. And their estate, or condition in this life▪ is called by BERNARD, via deliciosa ad mortem, a delightsome way unto death. To these two estates of wicked men in this life, BERNARD addeth a third; to wit, the estate or condition of these who have abundance of worldly things, and yet not being contented therewith, do continually vex themselves with anxious care, and painful labour, in acquiring more wealth: so that these riches which they have, perish by evil travel, and all their days they eat in darkness; Eecles. 5.14.17. that is, with much sorrow, and wrath. This estate, or condition of wicked men in this life, is called by SALOMON, a sore evil; and by BERNARD, via laboriosa ad mortem; a painful, and wretched way unto death. In a word them, whatsoever be the temporal estate of wicked men in this life, death is to them an unhappy change; even in respect of the terminus à quo of their change. For, to some of them, it is both a change, and an end of their joys: to others, it is a change, but not an end of their sorrows; and a mean whereby they are infinitely multiplied, and increased. Last of all, ye see here, how wise a choice they make, who with MOSES, choose rather to suffer affliction with the Children of GOD, having respect unto the recompense of reward, Hebr. 11.25.26. than to enjoy the pleasures of sin, which last but for a season: and therefore are called by Bernard, Ibidem. momentaneae dulcedines & horariae suavitates: that is, such delights, such sweetness of earthly objects, as last but for an hour; yea, but for a moment. The estate of the Godly in this life, seemeth, to our corrupt reason, a troublesome, and melancholious estate. For when they enter into this estate, they must put on the mourning weed of repentance, and never put it off while they live: they must put on the whole Armour of GOD, and never put it off, until their Wynding-sheet be put upon them. They must, perhaps, put on Lazarus his rags, and never put them off, until they die upon a Dunghill, or by a dyke side. Nevertheless, our estate, is an estate of joy unspeakable, 1. Pet. ●. 8. and full of glory. And although it were not, yet the joy which is set before us, Psal. 4.7. Heb. 12.2. might make us, yea, should make us, gladly to undergo it, and all the vexations, troubles, and griefs, which accompany the same. All these who have gone before us to Heaven, have entered into that Kingdom through much tribulatione: Act. 14.22. yea, it behoved Christ jesus himself first to suffer, Luke 24.26 and then to enter into his Glory. And therefore, if any of you be unwilling to take up his cross, in hope of this glory, I will say to him, as JEROME said to HELIODORUS, Delicatus es, frater, si & hìc vis gaudere cum mundo, Epist. 1. ad Heliodorum & postea regnare cum Christ●: Thou art too delicate, my brother, if thou wouldst both rejoice here with the world, & also reign hereafter with Christ. And, as he sayeth in the words following, so say I to every one of you, That day shall come, 1. Cor. 15.53. in the which this corrubtible, and mortal, shall put on incorruption, and immortality. Blessed shall the servant be, Luke 12.37 whom his Lord shall then find watching. If he find thee so, the earth, with the people which are in it, shall shake, and tremble, at the voice of the Trumpet; but thou shalt rejoice. When the Lord shall come to judgement, the world shall sadly roar and groan— foolish Plato, with his scholars, shall then be arraigned: Aristotle his arguments that day shall avail him nothing. Then thou, although thou be a poor clown, shalt rejoice, and laugh, and say, Behold my God, who was crucified: behold the judge of the world, who one day cried as a newborn Child, being wrapped in swedling clouts, and laid in a manger. This is He, who was the son of a Crafts-man, and of a workwoman. This is He, who being God, fled from the face of man into Egypt, carried upon his mother's breast. This is He, whom the soldiers, by way of derision, clothed with Purple, and crowned with Thorns, etc. * judicaturo Domino, lugubre mundu● immugiet.— adducetur cum suis stultus Plato discipulis: Aristotelis argumenta non proderunt. Tunc tu rusticanus & pauper exult●bis, & ridebis, & dices; Ecce crucisixus DEUS meus; echo judex qui obvolutus pannis in praesepio vagiit. Hic est ille operarit & quaestuariae Fili●●s: hic qui matris gestatus sinu, hominem DEUS fugit in Aegyptum: hic vestitu● coccino: hic sentibus coronatus, etc. Hieron. ibidem. Having gone through my Text, I now apply myself, and my Text both, to this present Text, which lieth before us: I mean, the dead half of our late most worthy, and Reverend, and now most blessed Praelate, whom death hath not destroyed, but divided into two halfs, or parts; his one half, his living, and better half, is now in suo elemento, in its own element; in terra viventium, in the land of the living; that is, in that land where death hath no place * S. August. in the explication of the 27. psal. vers. 13. calleth Heaven terram viventium, & this earth, terraen morientium. . His other half is, as ye see, seized upon by death. But I may justly say to death, which hath seized upon it, as Bernard said in a Funeral Sermon upon Humbert the devote Monk; † O mors, crudelis best●a, amaritudo amarissima, foetor & horror filiorum Adam, quid fecisti? occidisti, possedisti. quid? curnem ●tique solan, animae enim non habes quod facias. Bern. serm, in obitu Humberti devoti monachi. O death, thou cruel beast, thou most bitter bitterness, the stinch and horror of the sons of Adam; what hast thou done? thou hast killed, thou hast possessed. But what? truly nothing, but his flesh, or his body. And this was dead, before it was dead: for Paul sayeth, the body is dead, because of sin; to wit, through infirmities, sickness, and troubles; and in respect it is by a judicial sentence, nigh 6000 years since, condemned to die. The most, then, O death, which thou hast done, is this; thou hast put a dead body out of pain; a body condemned to die, out of fear of death; and this is a vantage: for the fear of death, is worse than death: Morsque minus poenae, quam mora mortis habet. Well then, thou hast gotten little, thou hast little: and therefore, as Christ sayeth, that from him who hath little, even that which he hath, shall be taken: So say I to thee, and Bernard in that same place said it before me; even that same body which thou seemest to have, shall be taken from thee † Sed & ipsum corpus quod videris habere, anferetur à te. Ibidem. . This body was the receptacle ingentis & generosi animi, of a great and generous mind. It was hospitium, the lodging house of a mighty, and most active spirit. But what a lodging house? It was ever hospitium exile, a slender lodging house; but within these few years it was also incommodum & ruinosum hospitium, an incommodious and ruinous lodging: &, to use Plautus his phrase, In Trinum▪ 2.4. it was hospitium calamitatis; for many bodily infirmities, and diseases lodged in it. And now at last it is to us documentum mortalitatis, a document of our common mortality: or, to use your own ordinary phrase, it is to us a memento mori; yea, a memento mori in Domino; a memento not only of dying, but also of dying as he died, that is, in the Lord. This can not be so well declared unto you, as by showing you, that he lived in the Lord: and, that he lived so, I can not demonstrate, but I must fall out into his justly deserved praises; or rather, into the praises of God's bounty, and liberality towards him. For (as Gregory Nazianzen reasoned concerning Athanasius his praises) to praise him, it is to praise virtue; and to praise virtue, it is to praise God, who is the author and giver of it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 21. in laudem Athanasit. . I say, that to praise him, is to praise virtue; because, (as Nazianzen there sayeth of Athanasius) many rare virtues, both moral, and spiritual, were collected, and united together in him. Think not that I speak hyperbolically: for I dare affirm, that there was as great a variety of God's graces in him, as in any Laicke or Clergyman of this Kingdom. These who knew him well, do acknowledge this; and these who do not acknowledge it, never knew him. I will not enumer all his virtues, and laudable carriages: but omitting that which I might speak of his admirable wisdom, his singular learning † His judicious & accurate Treatises concerning the visibility of the Church, & the lawfulness of our calling to the Ministry: as also his excellent Commentary upon the book of the Revelation, shall bear witness of it to the end of the world. , his most quick apprehension, and conceaving of whatsoever purposes, his solid, or stayed judgement, his mellifluous eloquence, his wonderful activity, his generous, and noble, or rather heroic disposition: so that I may justly say of him, as Nazianzen said of Athanasius, he did imitate the nature both of the Adamant, in respect no unjust opposition, how violent soever, could break him; and of the Magnes, or loadstone, because of the attractive virtue of his pithy and convincing speeches; as also of his gracious, prudent, and amiable carriage, whereby he was able to draw even the most refractory spirits, to the equity, or truth, which he did maintain; omitting, I say, all these things, I will only touch one thing, which is chiefly to be looked unto in one of that place; to wit, that he was an accomplished Prelate, & a most worthy Governor of the Church. Gregory Nazianzen excellently declareth, Orat. 1. Apol. pro fuga, how hard a thing it is, to be a Ruler in God's House; and that in three respects: First, because a Bishop must be a man of singular holiness: and he must not think it anough, not to be evil; but he must excel in virtue. For, as it is the fault of a private man, not to be good; so it is the fault of a Prelate, not to excel others in goodness. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim. 2.15 secondly, he must preach powerfully, and prudently, 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 mind endued with variety of graces, & appliable to every sort of Auditors. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thirdly, he must be a wise and active Governor: and this, sayeth he, is the Art of Arts, and the Science of Sciences, to govern men, and direct them in matters of Salvation; which he declareth, by comparing Pastors to Physicians; and prosecuteth that comparison at great length. These three properties, or qualities do make up an accomplished Prelate: and I think, ye who hear me, will confess with me, that he had them all in a great measure; and in such perfection, that very few in this Kingdom did equal him in any one of them. For, first, his singular piety kithed in this, that although he was an Honourable Baron, and of great respect in this Country, yet he was so taken, yea, so ravished, even in the days of his youth, with the love of GOD'S Word, and the care which he had of saving souls, and of the propagation of the Gospel; that renouncing all other delights, and exercyses, unto which men of his quality do wholly give themselves, he desired one thing of the Lord, and still did seek after it: Psal. 27.4. to wit, that he might dwell in the house of the Lord all the days of his life; and that not only to behold the beauty of the LORD, but also to make others behold it, and to make their hearts enamoured therewith. secondly, as piety shined in his life like lightning, so it thundered in his Sermons. Nazianzen said this of saint Basil, Tom. 2. Carmine. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sermo tuus tonitru, vitaque fulgur erat. And it may justly be applied to him: For, how learned, how pertinent, how plausible, and how powerful a Preacher he was, I appeal to all your memories, who oft times heard him with delight, and admiration, to your singular comfort, and benefit. thirdly, as for his prudency, and fidelity, in governing this Diocese, & our famous University, whereof he was Chancellor; they can not be expressed, or declared unto you, but by a particular induction, or enumeration of his laudable acts, which, truly, I dare not undertake; because neither do I know them all; and, although I knew them, I can not speak of them, as their singularity, and excellency doth require. For this cause then, as Timantes the Painter, Pliniu●, lib. 35. cap. 1● to express the greatness of a Cyclop-Giant, in a little table, painted the Satyrs beside him, measuring his thumb with a wand: so to express in some sort, the greatness of his worth, which he kithed in the administration of that weighty Charge, whereunto he was called, I shall only measure his thumb, and point at one effect of his wise, and happy Government; to wit, the establishing of a settled Ministry in these parts; or, which is all one, of a settled course, whereby the Gospel may be propagated in this country, unto subsequent ages, by able and well qualified men. Two things were requisite for this; to wit, convenient maintenance of Pastors, and increase of knowledge in the study of Divinity. maintenance, 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 occupy, and fill them. The first of these two he did effectuate, by attending the Platt most diligently, where he had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he fought there with the wild beasts of the field, and with the boars of the forest, who had wasted the Lord his Vineyard. He fought, I say, partly by his own personal diligence, and pains, while he was able to travel; and partly after he had contracted sickness, he fought by his letters, authority, and moyen: which were ever much regarded by the best of this Kingdom. The second he did effectuate, by three means especially: First, by establishing a Profession of Divinity, which was a matter of great charges, both to his Presbyters, and also to himself. secondly, by procuring a foundation of a good number of Bursses, for sustentation of Students in Divinity: and thirdly, by appointing most exact and strict trials of exspectantes, before their admission to the Ministerial charge. In these, and many more things, which he did for establishing a settled Ministry here, and for the propagation of the Gospel unto future ages, the scope or end at which he aimed, was that at which PAUL aimed before him; to wit, that he might finish his course with joy, Acts 20.24. and that in the hour of death he might find in his own soul the answer of a good conscience towards GOD. 1. Pet. 3.21. Truly, he failed not of his intention. For to omit many particulars, which I might relate concerning the happiness, and tranquillity of his death, this one thing I will say, that I never saw any meet approaching death, with such undaunted courage, such Christian confidence, and such assurance of GOD his favour, as he expressed in his carriage, while he walked in the valley of the shadow of death. Many speak stoutly of death, and against the fear of it, before it come: but, as SENECA wittily saith, Magna verba excidunt, cum t●rtor poposcit manum, cum mors propius accessit. Seneca Epist. 82. they forget these stout speeches, when death draweth nigh▪ That noble and valorous Earl, ROBERT DEVEREUX, Earl of ESSEX, who suffered in the year 1601 for his rebellion, and died very christianly, as Historicians report, being desired by the Pastors, who were present at his execution, to say aside all fear of death; Thuanus hist. tom. 5. lib. 125. pag. 947. ingenuously confessed, that although he had been in many extreme dangers, and consequently had looked death oft times in the face, yet he had never looked upon it without much horror, and fear. But our worthy Prelate was so wonderfully assisted, and strengthened by the Spirit of GOD, against the terrors of death, that in all these conflicts, and wrastlinges, which in his body he had with death, he seemed rather to be a spectator, than an actor. And this his more than ordinary carriage continued still with him, until he breathed out his Soul into the Bosom of his Master. To conclude then, I have spoken somewhat of this most Reverend Praelate, but much short of his worth, & graces. If any of you think that I have said too much of his virtues, truly I will profess to you, that I think far more of them nor I have said: neither dare I speak all that I think, Nihil in tota vita nisi laudandum aut fecit▪ aut dixit, aut sensit. Velleius Pater●culus, lib. 1▪ hist. Rom. lest my speeches seem to these who know him not, or love him not, to proceed from a flattering humour. I will not say of him, as VELLEIUS PATERCULUS said of SCIPIO AEMILIANUS, that in all his life he neither did, nor spoke, nor thought any thing, but that which was praise worthy, (a speech not hyperbolicke only, but impious) but as Metellus Macedonicus said of the same man, to his sons, when they were going to his Burial, Go, my sons, and celebrate his Exequys; I'll, filii, celebrated exequias: nunquam majoris civis fu●u● videbi●●. you shall never see the Funerals of a greater Citizen: so I will say now to you; Go, celebrate the Funerals of our Venerable, and most worthy Bishop: you shall never see the Funerals of a worthier Praelate while you live. And so I end, beseeching God, to give to us all, as he gave to him, grace to live in the LORD, to the effect that we also may die in the LORD: AMEN. A FUNERAL SPEECH, In commemoration of the right Reverend Father in GOD, PATRICK FORBES of CORSE, late Bishop of ABERDENE, Chancellor and Restorer of the University thereof, one of his Majesty's most honourable Privy Counsel, a jewel both of Church and State, Baron of ONEIL, etc. Delivered Apr. 12. 1635. by ALEXANDER SCROGIE, Doctor in Divinity, and ordinary Minister of God's word in the Cathedral Church of ABERDENE. THE beholding of this place, over-shadowed with a dark and doleful countenance upon this unacceptable occasion, (GOD so ordering and disposing the ways of men, by his providence) giveth us just cause of heaviness, for the loss of that Grave and Reverend Praelate, and ever worthy Diocesane, a Man of eminent and best place amongst us: whom albeit we had cum necessitate amittendi, and have lost him cum spe recipiendi, and so are comforted with the will of the LORD, Act. 21.14. that must be done; yet not to have feeling of that which so nearly concerneth us, were not patience, but blockish stupidity, contrary the example of Heathen and saints, and the Lord JESUS mourning for Lazarus, the destruction of Jerusalem, and hard heart of the jews. This is a praecursorie judgement and punishment. So God maketh a way for his judgementes to come upon a Church, or kingdom, when insensibly and graduallie he eateth out the heart and strength of a State; and so, by degrees, weakeneth, and praepareth it for a fatal blow; that so, without resistance, he may ruin it; as pyking out, and taking away, now a prudent and experienced Counsellor, and then another out of the way: and those that pray for the welfare of the Nation, and wrestle mightily with God, for the peace of it: the Charets, and Horsemen of the land; the staff, and the stay, and pillars of the house: and so, (by degrees departing himself) a new judgement in his anger entereth in room thereof. Then Truth and Holiness commonly depart, and Ministers begin to be corrupt: the Prophet is a fool, and the spiritual man is mad: the power and purity of the truth, and the good and old way departeth: and so idolatry groweth, and Sects increase, and a perilous desolation, and change of all things, ensueth. What mischief followed the death of Samuel, David, Solomon, and josias? The Goths, after the death of Ambrose, made in that same place irruption, and settled the seat of their kingdom. When Augustine ended his days in defence of the grace of GOD, the Vandals cruelty and errors succeeded. And after the death of blessed Martin Luther, the bloody Spaniards invaded Germany, Anno 1546 and took Wittenberg. And shall we not wit, when GOD departeth, but be as Samson? judges 17.20. GOD, by death, hath taken away, within this short space, a great number of rare, and worthy men, both for wisdom and learning; which were Ornaments and Lights in this Diocie: and we see no great evidenes how to fill up this gap. It is an ancient proverb, Vivorum oportet meminisse: and why, then, should there not be made an honourable mention of them who have died in the Lord, because they live to God. Precious in the sight of the Lord, is the death of his saints: Psal. 116. 1● (and shall it seem unto us superfluous, at such times as these are, to hear in what manner they ended their lyves?) & he hath so exactly recorded in Scripture, in what sort they have closed their days on earth, that he descendeth even to their meanest actions; Genes. 27.3 as, what meat they longed for in their sickness; what they spoke to their Children, or Friends; Genes. 49. how they framed their Testaments; where they have willed to be buried; 1. Reg. 2. yea, the very turning of their faces, Genes. 47. and 49. and 50. 2. Reg. 20. joshua 38. 1. Reg. 1. to this or that side: the setting of their eyes; the degrees whereby their natural heat departed from them; their cries, groans, breathings, panting, and last gasping, he hath solemnly commended to all generations. And GOD, by the Prophet, hath for ever commended to the Church, David his Epitaph, and Funeral Song, 2. Sam. 1.19. of wicked saul, and jonathan his son. He decoreth them, as if God from Heaven had said, that the Captains of the Armies of Israel should not be convoyed to the grave without honour, and tears. And, no less they who have deserved well of the Church and Commonwealth; who have put to flight the enemies, with the sword of their mouth, and of the Spirit; than they which have slain them with the mouth and edge of the Sword, and by Armies. God maketh an honourable commemoration of them that did assist his service, and cause; Hebr. 11. Prov. 10.7.1.12.8. Matth. 26.13. and giveth them their glory that do any thing for him. Which Christ applieth to the woman that anointed him. So that it is not only lawful, but also profitable, that the godly life, manners, and virtue, manner and form of the death of the faithful servands of God, worthy of eternal praise, be recommended to future ages; that they may be acquainted therewith. So the care of the living, to live and die well, is increased, when they know, that their death and life shall not be folded up in silence. They are stirred up to the imitation of their life, and example, and are taught to walk in a good conscience, as they have done before them. And when they hear how mercifully God hath dealt with them in the hour of their last need, besides the praise they give to God, for his graces shining in them, and the joy which they find in the communion of saints, their hope is much confirmed against the day of their last dissolution; beholding God delivering his servandes from these miseries, and restless temptations, and receiving them into rest with himself in the heavens. Yea, the sound of these things doth not so pass the ears of those that are most dissolute in life, but it causeth them sometime or other, to wish in their hearts, O that we might die the death of the righteous, Num. 23.10. and that our end might be like his. And especially in these days it is needful, that in charity we testify the truth of our brethren departed, and maintain their fame, and justify them from the calumnies of the wicked, who open their mouths, to prattle against Pastors, both living and dead; unthankfully rendering evil for good; and cruelly censuring on bare Rumour, against Charity; especially them of most eminent place. A before the person was wont to bear of many blows from the function; now the function woundeth the person. And that which should command respect, brandeth them; mens inconsiderate zeal breeding monstrous conceptions, uncharitable censures, and envy of their greatness: Mortuis leonibus, vivi lepores insultant. We here especially who reap the fruit of his labours, aught of duty, of a pious affection, and thankful mind, lament his loss, and acknowledge his worth, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Sophocles commended Philoctetes; * and was, as Theodor said of Irenaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is now a glorious star in the Heavens above, as he was a shining lamp in the firmament of the Church here on earth. And what myself have observed, by long acquaintance, nude nuda loquar, neither for fashion, nor flattery, that neither his just praise be silenced, nor any thing besides the truth be forged, I may say with Bernard, Doleo quod plenum affectum exili cogor designare stylo, & brevi chartula latam comprehendere charitatem, festine enim ista dicta sunt, & ob hoc minus festiuè. Cap. ●9. & 108. As he was largely honoured by God, in blood, in name, and descent of an honourable stock; so he honoured it with all the true ornaments of virtue and wisdom: In his private life, by his piety, and Religion, & constant profession of the truth, in the strictest sort; by diligent & profitable hearing thereof, and living accordingly; and, as a Godly Christian, teaching others, by his example: and might have said as Gedeon, As I do, so do ye. Thereafter, judges 17.7. received to be a Pastor, and Churchman, he was not an idle shepherd; but diligent, and painful, from his entry, in the Ministry, and feeding of the people, with sound doctrine, powerfully delivered: always resident, and never a deserter of that flock: and, in that time, ever vigilant, by all means, to procure the peace of the Church, Zach. 11. and the staff of the binder's unbroken: but to be still knit together in God, and the Spirit of concord, and unity. Thereafter, his calling to the Episcopal dignity, was rare, and examplary, without his knowledge, or seeking, directly, or indirectly, sine ambitu and usurpation, hunting after places and preferment, as many do, thorough ambition, and love of gain and glory, not awaiting the LORD'S calling. Only this I can not forbear: Our gracious sovereign, of blessed memory, did not so much honour him, as himself, and the age, in the freedom of his noble, and unexpected choice: Orat. ●0. and that Elegy which Nazianzen giveth to saint Basil, See to this purpose, the letters sent from the King▪ & from the Bishops; which ye shall find in this book, after these Funeral Sermons▪ truly and properly fitteth our Bishop: he was promoved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though he acknowledged a deep obligation to many great and honourable friends, yet he ought it to no thing, to no man, but to GOD'S Providence, and the King's bounty. And thus shall it be done to all them that honour GOD and the King: GOD and the King, without doubt, will honour them. He being preferred to be a Bishop, Overseer, and Precedent of others, in the Church, and to be employed in matters of weyghtiest importance, and having put on that sacred honour, yet was he never less in his own apprehension, what ever he seemed to others: not stately, but gentle, courteous, and effable, to all. It agreed to him which is spoken of Simon, the son of Onias the Priest; Ecclus 50.11. in the Greek text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he glorified the sacred Priestly Garment with Virtue, Wisdom, and Nobility: not feeding himself, nor idly and unprofitably spending his life; but in the work of the LORD: That, whereas in others wealth and power furnisheth them fuel, Ez. 3. to the fire of their lusts; in him it furnished greater matter of doing, & set his virtuous mind the more on work, as Gregory Nazian reporteth of Basilius the great; the more liberty he had, the less he challenged to himself: remembering what Seneca said, De consol. Caesari cui omnia licent propter hoc ipsum multa non licent: not languishing with ease, and delicacy; and enjoying few free hours: that being over-spent with work, he often times complained of his change; and heartily wished, to have returned to a private life, (by reason of the cares, toil, and vexations, which attend that place) as saint Gregory did, if nothing but earthly respects had swayed him. But he followed the calling of GOD, to whose service he willingly sacrificed himself; and whose glory was the end of his being. His first and foremost care, was for the House of GOD; and especially of the Cathedral Church where he did reside; edifying, and repairing the ruins thereof, and furnishing it with ornaments convenient; and which had lain waste and desolate since the Reformation, wanting a Preacher; because they who sacrilegiously had impropriated the Tithes, wanted conscience to provide a Minister, and maintenance for him. And, that there might always be an able and Godly Ministry, he caused found a Profession of Divinity, and a Rent for the entertainment thereof, in all times coming. The Benefit whereof, the Country hath already, with great contentment, beholden. And, in his frequent Visitations of the Churches in his Diocie, he removed, from many places, idle Lubbards; and purged out all unclean, and unprofitable ministers; planted Churches, where there were none, and caused endow them with Land and Living; that there might be maintenance in the House of GOD, for the Prophets, and their sons after them. He dissolved, in many places, Malipiero▪ 3. the unhappy union which was made of Churches; and procured several Plantations of them. Jerome sayeth, Ap. 1●8. a● Fabil●o. Tanta debet esse scienti● & eruditio Pontificis DEI ve gestus ejus, & motus, & universa, & vocalia sint, veritatem ment concipiat, & toto ●am habitu & ornatu resonat. So was he learned, in this learned City, where there is the Seat of Learning; wise, in ordering, and governing GOD'S House; faithful, impartial, and solid in judging, discreet in admonishing, compassionate in correcting, full of power and authority in censuring, and rebuking, to reduce the inordinate; and, when need was, to cut off evil examples from the Flock: In dispatch of business, speedy, and with great dexterity: always provident, and careful, to advance the Gospel; and painful, even in the time of his sickness: Without all carnal and base fear of men: not bowed with boasts, to betray the Church; or daunted, and discowraged from executing his office with great courage, spirit, & resoluteness of mind; contending with them, Ez, 3.9. that contended with God; and fight a good fight; both in defence of the truth, & expugnation of heresies, schisms, and seditions brought in by adversaries. And, which is a special mark, descerning a faithful Pastor, Tim. 3.5. from an hireling, who seeks his own things: He was not given to filthy lucre; Psal. 2.21. but hating covetousness, 2. Cor. 12, 19 all simoniacal practices, all cunning & covetous dealing: not corrupted by bribes; non erat man● porrecta ad accipiendum, Bern. de modo b●ne vivencti. serm. 49. & collecta ad dandum. But in word and work benevolent, charitable, and hospital. Not as Tacitus (lib. 1.) spoke of Otho, Opens perdere iste sciet, donare nescit. An honourable pattern of piety and humanity to all: a lover and favourer of good men: a comfort to the best; a terror and a wound to enemies, and the worst inclined. And, as Augustine spoke of Cyprian, Multi erat meriti, multi pectoris, multi oris, multae virtutis. In outward carriage, and actions, grave, modest, and constant: procuring reverence of all that beheld him. And, which is especially worthy of mention, and imitation, he was sincere & upright; being within, what he seemed without. Not as Tertullian saith of certain Philosophers, Mimicè affectant veritatem, Lib. 1. ad Neronem & affectando corrumpunt. For as Seneca says of Clemens, Nemo potest diu personam fictam far. But this integrity and constancy appeared in him unto the end: & it was not only a natural inclination in him, but a spiritual and gracious disposition. At last, being over-taken with a longsome and grievous disease, which he did bear with his accustomed courage, and constancy; not using any word of impatience, complaint, or motion, showing any discontent with God: but with a quiet invincible undaunted heart, as an immovable Rock, upheld himself by Faith and Hope, resting in GOD his Saviour: only lamenting his infirmity in this, That it unabled him from the discharge of his Office, job 13.15. as he had done when Health lasted. And yet in time of his weakness, his Memory and Senses being perfect, he caused carry him, (divers times) both to the public meeting of the Ministry, and ordinarily to the Church, to the public worship of GOD, where he was an attentive and comfortable hearer. And, at last, extremity of sickness, and death drawing near, he was compelled to keep home, in Divine conference with all that visited him; in speech jocund, and pleasant: uttering divers Christian Apothegms before death; often saying, That he had passed the half of death already: Pulch●a res est consummare vitam ante mortem, Seneca. ut mors pauca inveniat quae abolere possit. And, laying aside all other care, he composed himself wholly unto that heavenly life: and with that store of Comforts which he had taught others, prepared himself to death; to yield his days peaceably, and with good resolution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherein he show great contentment, and willingness to die, and change this life with a better. For he knew, by his singular wisdom and piety; Nihil esse stultius, quam ad praemia coelestia non obsequio voluntatis accurrere, sed necessitatis vinculo invitum trahi. And, for his farther comfort, received the holy SACRAMENT of the Body and Blood of the LORD JESUS CHRIST, with great devotion, in the company, and together, with divers Reverend and Godly Men, the Ministers of both the Towns; unto whom he very heartily, in token of his agreement, and comfort he had of their fellowship in his life, gave his Blessing, and recommended them unto the Grace of GOD. After which, strength and speech failing, he gave divers tokens, to them who were present, of a mind settled and established, by Faith and Hope, in assurance of the Mercy of GOD, in the remission of his sins. And then the extremity of pains chased that Soul of his, out of the tabernacle of this flesh; which the Angels have carried unto the Bosom of his Father ABRAHAM; being delivered from the wearisomeness, and perils of this life, and now eateth the Fruits of his labours; and his Conscience, the comfort of his former fidelity: and with unspeakable joy awaiteth for our coming thither. A SERMON, Preached at the Funeral of the R. R. Father in GOD, PATRICK FORBES, Late Lord Bishop of ABERDENE, In the special Church of the City of ABERDENE, called saint Nicolas, the xii of April, 1635. By WILLIAM GUILD, Doctor of Divinity, Chaplane to his Majesty, and Minister of GOD'S Word in the foresaid City. 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 have read in your present audience, according to the opinion of some, are the words of Praise; and of others, are the words of Petition. Of Praise▪ old Simeon in them having now gotten the performance of that Promise made unto him, That he should not see Death, till he saw the LORD'S Anointed: and having the Babe, CHRIST JESUS, in his arms, he praiseth GOD for this performance; and acknowledgeth, That now He was letting him depart i● peace; for his eyes (according to His word of promise made unto him) had seen his Salvation. And those who so expound this Text, have for their warrant the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the present tyme. Some, again, (both Ancient and Modern) make these words, to be the words of Petition, and to contain the holy desire of this happy old Man; wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour, while He was presented in the Temple, he desireth now a peaceable and happy departure; as having seen Him who is the death of Death, and LORD of Life, after whom he longed. In which Text we have to consider, 1. That there is a Departure out of this life: 2. That this is common to the Servants of GOD, aswel as to the wicked; therefore saith old SIMEON, Now, LORD, let thy servant depart. 3. We see how the death of GOD'S servants is called; to wit, a Dimission, or freedom, to depart. 4. The difference between the death and departure of the Godly and the wicked; to wit, the one is in Peace, the other not. 5. From 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 Godly to be peaceable, and, by consequence, so appetible▪ to wit, even the sight of the LORD'S Salvation: For ●yne eyes (sayeth he) have seen thy Salvation. First, then, we see, that as there is an oritur, or an entry into this life by birth; so there is a moritur, or a departure out of this life by death: a Genesis we have by the one, an Exodus by the other. And this is grounded upon that common Law, by reason of Man's transgression; Dust thou art, and to dust thou shalt return. Whereunto is agreeable t●at which is said by the Apostle, It is apppointed for all men once to die, and after this is judgement. Gen. 3.19. ●eb. 9.27. Therefore sayeth the Psalmist, (without any exception) What man liveth, and shall not see death? Psal. 89. 4●▪ Heb. 13.14▪ For we have here no continuing city, (sayeth S. Paul) and our juorney is from the womb to the worm, carried in the swift chariot of time, upon the two restless wheels of motion and mutation, till we arrive at that inns in end, wherein we shall say to corruption, Thou art our Father; and to the worm, thou art our brother and our sister. Job. 17. ●4. And as we were made of the earth, and live on it, so we shall return to it, to rest in it, till we rise from it, age still wearing us, sickness preparing, death arresting, the grave expecting, & the worms at last welcomming us. Therefore well may it be said of all as it was wittily said to a Grammarian, that though he could decline a noun in every case, yet death can not be by any declined in no case. WHENCE WE LEARN; 1. Seeing our mansion place is not here, but (as Isai sayeth) our age departeth, and is removed from us as a shepherd's tent, Isa. 38.12, and we must depart ourselves at last, and (as the Apostle subjoineth) then come to judgement; Therefore the remembrance of our departure should ever be before our eyes, and a daily preparation for the same should ever be our practice, praying with Moses, Lord teach us to number our days, that we may apply our hearts unto wisdom; Psal. 90. 1● & acknowledging this only to be true wisdom, to work out the work of our own salvation in fear and in trembling: therefore sayeth one, Mors tibi semper sit in tua cogitation, quia ea semper est in tui expectatione. Which moved Abraham to make a burial place his first possession in the promised land, and joseph of Arimathea to have his tomb in his garden of pleasure. Nothing being more powerful than this daily remembrance, to kill sin, quell pride, quench concupiscence, convince avarice, confound luxury, abate vainglory, and wean our hearts from all worldly vanity: and therefore this having been ever the godlies Arithmetic, the Saint's Geometry, and the Christians Philosophy. 2 Seeing we must depart from this world, then let not our souls be ensnared, and entangled with the love of the world; let us eschew the serpent's curse, to be still cleaving to the dust of the earth; or with Esau, to content with the fat of the same: let us not be so base as to be filii terrae only, & earth worms who are borne anew, to be children to God, & citizens of Heaven; but in time separate ourselves in affection therefra, using the same as if we used it not: that our separation by dissolution therefra may be the fruition of a better inheritance: and considering that a little earth must once contain, whom the whole earth can not content. 3 Seeing we must depart from hence, and that we know not how soon, (as the Lord said unto Abraham, Exi de terra tua) we be in lykemanner charged to go out of this earthly tabarnacle, let us forecast with ourselves, and think of our after-estate, which is not to be for a short time, but eternal for ever: and therefore let us be like that wise steward spoken of in the Gospel, & make friends to ourselves with the mammon of iniquity; that when we fail, we may be received into everlasting habitations; Prospice & praemitte, must be the practice then of a prudent Christian; that so he may know the reason of his cupio dissolvi, to be with the Apostle; this confidence of his after-estate, esse cum CHRISTO: else doleful will be the sight of death, like jehues' march be towards him, when he can only say this, or worse, with that heathen wretch, Animula blandula vagula, quae nunc abibis inloca? And if it please the Lord in this life to exercise us with crosses, or discontentments, yet let us not grudge with our lot, but possess our Souls with patience, & remember, that our time of bearing the cross after our Saviour, is but short; & a time draweth near, wherein we shall depart from them, & they in like manner give an eternal farewell to us: the Canaanite shall no more be in the land, the rod of the wicked shall be no more upon the back of the righteous, the godly shall no more sow in tears; but it shall be said to the soul by her blessed Brydegroome, as we have in the Canticles, Arise, my love, Cant. ●. my fair one, and come away; for lo, the winter is past, the rain is over, and gone; The flowers appear on the earth, the time of singing of birds is come, and the voice of the turtle is heard in our Land, & Vespera quos flentes ducit sata sancta ferentes, Fasciculis gravidos aurora reducet ovantes. Secondly, this Text intimateth unto us, that death, or this bodily departure, is common to God's servants, as well as to the wicked: therefore sayeth old Simeon, Now, Lord, let thy servant depart in peace: and accordingly doth the Psalmist inquire, without any exception, saying, What man is he that liveth, and shall not see death? for which cause we see that this is ever the common clausule of that record of the lyves of all those worthies from Adam to Noah, Gen. 5. [and ●ee died.] Howsoever, then, that Abraham be commended for faith, Isaac for piety, jacob for integrity, joseph for chastity, Moses for meekness, Samuel for uprightness, David for zeal▪ Solomon for wisdom, and job for patience, etc. yet deaths sith mowed them all down as grass, and they slept with their Fathers. The reasons of which the Lords doing, are, 1. For the manifestation of his truth, in that threatening of Adam, and all his posterity, Dust thou art, and to dust thou shalt return: 2. For declaration of his power, 1. over sin, which brought in death, wherein Gods wonderful power is seen, that he maketh death which sin brought in, utterly to abolish sin which bred and brought in the same: so that thereof it may be said, Filia devoravit matrem: and that sin which in us grace maketh moribundum, death killeth outright, and maketh it to be mort●um: the brood of this viper gnawing forth so, the womb which hatched the same, and Goliah's sword cutting off as it were his own head. Next, hereby the Lord declareth his power over death (as well as formerly, over sin by death) that although death seem so to prevail over the Godly, as to turn their bodies into dust, and to have them surely laid fast in his strong hold of the grave: yet as Potiphars' wife catched only and kept the upper garment of joseph, but himself went free, and thereafter being advanced was royally arrayed; even so death layeth hold or ely on the garment whereof we must be unclothed, before our better part get free, or that we be gloriously arrayed in that place of heavenly advancement: As also, the power of our good GOD shall appear yet more wonderful, when in the resurrection, death and the grave shall render up the bodies of his elect, as being only there Depositum: and as the Apostle sayeth, that which was sown in corruption, and weakness, shall arise in incorruption, in glory, and in strength. And 4. This is done by the Lord, for working a conformity of the members with their head, CHRIST JESUS, that as he tasted of death, and thereby entered into life eternal; so must they in lykemanner. And last, as saint Augustine saith. It is ad certamen, and that by the struggling with the fear thereof, and overcoming the same, the strength and power of faith may appear, the fortitude of patience, and the victory of the Godly thereby▪ may be the more compleet and glorious. Therefore saith that holy Ancient, Si enim parva virtus esset fidei quae perdilectionem operatur, Aug. de peccatorum meriti● & remissione. lib. 2. pag. 147. mortis metum vincere non esset tanta martyrum gloria, nec diceret Dominus, majorem hac charitatem nemo habet quam ut animam suam ponat pro amicis suis, nequaquam ergo pro justitia in morte subeunda vel contemnenda landaretur praecipua patientia, si mortis non esset magna multumque dura molestia, cujus timorem qui vincit ex fide, magnam ipsius fidei comparat gloriam justamque mercedem. The third thing which we have to consider in this Text, is, how the death of God's servants is called, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth unto us; to wit, that the same is a dimission from servitude or captivity, or a departure out of prison. This prison being the body, the door whereof by death is opened, that the soul may go free: and as Noah's dove returned to him who sent her forth, with an olive branch in her bill; so the spirit of man which came from God, may return (as sayeth Ecclesiastes) unto God that gave it: Mors ergo obstretricatur animae. Death then is but the midwife to the soul: and as our first birth brought us out of the prison of the womb, and our second out of nature and sin; so this third and last birth, by death, shall bring us perfectly, the soul out of the prison of the body, and the whole man out of the prison of all worldly misery; the pangs of death-being but the showers or throws of the bodies travelling before the fowls delivery; and our sickly groans and dead rattle at last, being but the sound of the jaylours' key (as it was opening the prison door.) Death doth then to the Godly, as GIDEON and his soldiers did to their earthen pitchers, wherein the burning lamps were enclosed, and as it were imprisoned: their earthen pitcher is broken, that the lamp of their soul may be at liberty, and shine more brightly in Glory: or as the fire of that furnace wherein the three children were casten, did only burn the fetters wherewith they were bound, without harming themselves; even so death bursteth only that bond of natural life whereby the soul & body are tied together here in misery; but can not bereave us of our true life, either in Christ of grace, or with Christ of glory. As Pharao's Butler then was glad at the end of the three days, to go● out of prison▪ and comfortable was the incomming of the jailor to him for his liberation; so whe● the few and evil days of the pilgrimage, and the imprisoment of the Lords servants in their bodies, is at an end, O how joyful is the coming of the messenger of death unto them! for as the wicked man dying, may say unto death, as Ahab said to Eliah, Hast thou found me, 1. Kings. 21.20. O mine enemy? and trembleth (like Felix) at the hearing of the same; so on the contrary, Act. 24.26. as Adoniah said to jonathan the son of Abiather, Come in, for thou art a valiant man, and bringest good tidings. 1. King▪ 1. 4● And as David in like manner said of Ahimaaz, that he was a good man, and brought good tidings with him: 2. King. 18. so death is a good messenger to them, and bringeth good tidings with him; even (as the Angel said to the shepherds at CHRIST'S birth) Tidings of great joy; to wit, that their souls are to be fred from all earthly misery, and to enter into eternal joy: and that as the blessed of the Lord, they shall rest from their labours, and their works follow them. Therefore as Laban welcomed Abrham's servant, and said, Come in, thou blessed of the Lord: even so the Godly may justly welcome death, and invite him as it were to come in, the curse, and course, whereof to them is turned to a blessing. Seeing therefore the death of the Godly, is a freedom, and delivery, out of prison, and captivity, we see how far we should be from the love of this life, being the time only of such a painful imprisonment, such a languishing labour, an Egyptian bondage, a Babylonish captivity, a woeful exile, a stormy seavoyage, a weariesome pilgrimage, & a dangerous warfare, frail itself; and having an hourly and circular necessity of such frail things to support the pillars thereof, whose foundation is in the dust, which is nourished by dust, and in end the honour & vigour whereof must be laid in the dust; involved in a world of vanities, and wrapped about with a cloud of vexations, carnal lusts, thorny cares, and domestic discontentments; Satan tempting without, corruption betraying within, the conscience stinging, pleasures alluring, fears affrighting, adversity fretting, prosperity flattering, sickness assaulting, and death ever at last (as a burreau) attending our execution; beside, who can recount the losses and crosses, the cares and calamities, disquyetings & discontentments, with the miseries & mutabilities that are incident to this mortal and momentary life; rightly therefore compared to grass, which withereth; a flower, which fadeth; a bubble, or water bell, which breaketh; smoke, which evanisheth; a weaver's shuttle, which passeth▪ a traveller, who posteth; the fat of lambs which consumeth; a shepherd's tent, which f●itteth; a frail ship, which floateth; a dream, without solidity; a thought, for celerity; a hirelings time, for misery: and, in a word, mere and only vanity. Wherein to be then, is not to live, but to be daily dying, thoughts tossing the mind, cares torturing the heart, pains pinching the body, pensiveness possessing the soul, fears fretting, crosses consuming, and death at last consummating. And wherein there is not any hour wherein we are not either in the remembrance of calamities bypast, or the sense of some present, or under the fear and foresight of some that are to come. So that it is most true which job sayeth of man in this life; job. 14.1. Man that is borne of woman, is of short continuance▪ and full of trouble. Curasque subiisse molestas. Sors homini connataetulit, velut edita prunis Scintilla ignitis, job. 5.7. tenues vaga scandit in arras. O then (as sayeth Moses) That men were wise, a●d would consider their latter end, Deut. 32.29 and would think on the world's vanity, to despise it; lives frailty, to contemn it; deaths certainty, to expect i●; judgements severity, to prevent it; hell's misery, to avoid it; and heavens felicity, to attain it. Seeing the death of the Godly is a parting, & not a perishing; 2 a delivery, and not a destruction; an annalysing, & not an annihilating, In qua potius miseria Christiani, Phil. 1.23. quam ipse Christianus moritur. Therefore the same is not to be feared by them who die, nor yet excessively deplored by us who survive, praemit●untur enim, & non amittuntur; oriuntur potius quam moriuntur, eorumque funera sunt iis maxim● foenera. So that death unto them is rather premiall, nor penal; life, nor loss; and the day thereof, like a birthday, to be celebrated (in respect of them) rather with mirth, nor mourning. Therefore they rather desire, nor dread the same, saying with David, My soul thirsteth for God, even for the living God: when shall I come, and appear before God? Or with S. Paul, Psal. 42.2. I desire to be dissolved, and to be with Christ. Phil. ●. 23. Or with Simeon here; Lord, now let thy servant depart in peace▪ Or with the saints, saying; How long, O Lord, which art holy, and true? Come, Lord jesus, come quickly. Revel. 6.10. and 22. 2●. And good reason they have for doing so, because three things concur to them which are matter of great joy to us in this life; a glad marriage, a glorious triumph, and a solemn coronation; the marriage with Christ, the triumph over all their enemies, & the coronation with a crown of righteousness. If poor Esther, then, and all her kindred, were glad when she was assumed by king Assuer●s, to be his Queen: If David rejoiced when he came back triumphing after the slaughter of Goliath; and if the earth itself rang for joy with the acclamations of the coronation of Solomon; O how joyful a day is that wherein the poor soul of a Christian, is married gloriously with Him who is King of kings, and Lord of lords; and at the sight of that blessed bridegroom, (as at Elizabeth's hearing of the blessed virgins salutation the Baptist did) how doth that soul spring and leap for joy? O with what joyful acclamations also do these glorious spirits welcome the triumphant soul that is victorious over the enemies of God's glory, and man's good, and who so rejoice at the conversion of a sinner, much more shall they not at the coronation of a saint, assumed up to heaven, associate to the patriarchs, made equal with the Angels, and conformed to Christ? The fourth thing which this Text offereth to our consideration, is the difference between the death of the Godly, and the death of the wicked: the one is in peace, the other not: therefore, sayeth the Prophet, Isai. 57 There is no peace to the wicked (sayeth my GOD.) But on the contrary, Mark the Godly, and the upright man, Psal. 37.37. (sayeth the Psalmist) For the end of that man is peace: for according to his soul's estate, (as saith Isaias) he entereth into peace; and according to his body, Isai. 57.2. he resteth in the grave, as a sweet sleeping bed: so that he may say with David, I will lay me down in peace, Psal. 4.8. and sleep; And when I awake, I shall be satisfied with thy likeness. The cause of which death in peace, Psal. 17.15. is the life of grace: and because they lived the life of the righteous, therefore they die the death of the righteous. But as for the wicked, they depart not in peace, because their life was destitute of grace: both which the Apostls join as inseparable in their salutations [grace and peace:] therefore saith the Prophet of them, The way of peace they have not known, and there was no uprightness in their goings: Isai. 59.8. but they made them crooked paths, wherein whosoever goeth, he shall not know peace: wherefore they shall be in death, as Balthassar was in his agony, seeing nothing but their guilty conscience writing bitter things against them; sorrowing for their sins bygone; being in anguish for their present misery, and in terror for torments to come. Satan now accusing them, the conscience convicting them, the law condemning them, the Gospel forsaking them, the Heavens debarring them, and (like jonas whale) hell gaping to swallow them. O dreadful perplexity, when fear is so on every side▪ a wrathful judge above, unquenchable flames beneath, a gnawing worm within, a dreadful ditty before, fearful fiends about, and a doleful doom at hand. Whereas on the contraire, the death of the Godly hath peace for perplexity, solace for sorrow, and for dreadour, desire of dissolution, their sins are silent, their conscience calm; the Law absolveth them, the Gospel comforteth them▪ their Saviour attendeth them, Heaven is open to them, the Angels accompany them, & their good works do follow them. O comfortable is the claim that the soul maketh in that hour, to God, as a reconciled Father▪ to Christ, as her brydegroome, and Saviour; to his blood, as her ransom; to his sufferings, as her satisfaction; to his promises, as the covenant; to Heaven, as his purchase for her; and to the society of the saints and Angels, as fellow-citizens in eternal glory with her. 1. Seeing then, that this is only the privilege of God's servantes, to depart in peace, let not Satan's slaves, in their senseless security, claim or expect the same: For such a Pearl, is not for swine; nor this Bread of God's Children, is not to be given to dogs. Therefore, it may be said to them, ●. Kinsg. 9 as Ieh● said to joram, What hast thou to do with peace, so long as thy impieties are so many, and thy impenitency so great? Or as the Lord saith to the wicked, What hast thou to do, Psal. 50. ●6. to take my Covenant of peace in thy mouth, & that thou shouldest expect to die the death of the righteous, who wilt not live the life of the righteous? Seeing that, Qui in vita moritur per viti●, certò in morte transire oportet ad aeterna supplicia? 2. Seeing the departure of the Godly is in peace, & that (as the Prophet sayeth) in that hour they enter into peace, or into a joyful and peaceabe estate, Isai. 17▪ resting from their labours; it followeth then, that they depart not with the terrifying expectation of a fiery purgatory, wherein their perplexed souls are to satisfy, and suffer in those infernal flames, no less torment nor the souls of the damned, except only in shorter indureance. For this were not to die in peace, but perplexity, and in the fit of such a pani● fear as overtook Balthasser, and by which▪ their godless and groundless assertion, whereby like the scorpion tails of those locusts in the Revelation, they strike with the terror of torment poor simple souls, God's mercy is marred, CHRIST'S merit maimed, his truth belied, his death debased, his sufferings stained, and his people abused, by these who have made gain their godliness; but not godliness to be gain; turning God's Temple again into a Den of thiefs; and therein making merchandise, not of doves, Revel. 18.13 but of men's souls, (as is foretold of them) being better seen (as one sayeth) in the golden number of actual receat, nor for their warrant in this point, in the dominical letter of sacred and holy Writ. Out of these things also which have been formerly spoken, to wit, that the death of God's servants, is a peaceable departure out of the prison of this body, and miseries of this world, we may consider these three things in the same; to wit, the 1 necessity of their death; 2. The facility; and 3. The felicity thereof. Necessity, which maketh resolution; facility; which giveth consolation; and felicity, which causeth appetition. Necessity showeth it to be in evitable; facility, easily tolerable; and felicity, greatly desiderable. 1 The necessity is herein, that it is our Posse-over, & that we must depart out of the Egypt of this world, before we can enter into that heavenly Canaan. A dissolution it is called; and therefore, a separation must be of the soul from the body, before that celestial union can be effectuated with our Saviour Christ. A divesting of Mortality must be, before we put on Immortality; 2. Cor. 54. and a throwing down of our earthly tabernacle, before we get that better house to dwell in, not made with hands, eternal in the Heavens. 2. The facility of the death of God's servants, is in this, that their death is a peaceable departure; death having lost its perplexing fear, its painful sting, and horrid shape; and the soul being more ravished with that approaching sight of God, than the body is pained with the sense of death: the passion of mortality, being so beaten back with the impression of eternity, that the soul is so far from slackness to go forth, Gen. 1●. (as Lot was out of Sodom) as on the contrary, it hasteth to be in that place, where it may truly say with the disciples, Bonum est nobis esse hic: even as Abraham hasted to meet the Angels; or Peter and john hasted to the grave to see that CHRIST was risen. And as willingly they lay down the body, when death cometh for them, as Peter did his shackles whereof he was unloosed, Act. 1●. when the Angel came to bring him out of prison. Hence it is called in Scripture, only a falling asleep, a giving up the Ghost, a gathering to our fathers, a laying down of this earthly tabernacle, and an unclothing of us, like joseph, of his prison garments, or the prodigal of his beggarly rags, to be gloriously arrayed, and highly advanced to a heavenly preferment, where all losses are recompensed, all wants supplied, all crosses removed, all tears wiped away, all promises performed, and all happiness procured; where Satan is trod under, death overcome, corruption abolished, sanctification perfected, and glory at last obtained. 3. The felicity also of the death of the Godly, in the bright sight of the Lords salvation, is unutterable, when that eternal Sabbath cometh, and joyful jubilee approacheth, when the Lamb's Bride shall enter into that marriage Chamber, to sight most specious, in room most spacious, and in beauty most glorious; wherein to come, is hghiest dignity; to dwell, is greatest felicity; and to live in, is most joyful eternity: the pleasures whereof are so plentiful, that for greatness they can not be measured; so many, that they can not be numbered; so precious, that they can not be esteemated; and so durable, that they can not be limited: which we shall enjoy, without weariness; admire, without ignorance; affect, without measure; and feed on, without loathsomeness: never to be terminated, impossible to be determinated: where security is with safety; peace, with all plenty; light, with all liberty; rest, with all rejoicing; and tranquillity, with all felicity: where youth flowrisheth, that never fadeth; health continueth, which never altereth; beauty lasteth, which never blasteth; love aboundeth, which never abateth; and life endureth, which never endeth. The fifth point, is, from whom this peaceable departure is sought; to wit, from the Lord, who only can make it such, by that inward assurance of reconcilement with himself; wherein as we see the practice of the Godly, ever for all good, or comfort, either in life or death, to have their constant recourse to God only, and to no creature, saint, or Angel, whatsoever. So we see, that the godly are so far from putting the memory of death away (as others do) from before their eyes, as a tormenter of them before the time, that they hold it ever in their sight, and (with old Simeon here, and the Apostle) earnestly desire the approach thereof, Psal. 142.7. saying with the Psalmist, Bring my soul out of prison, O Lord, that I may praise thy Name. And so they can not only pray with Moses, Lord, teach us to number our days, that we may apply our heatrs unto wisdom; but also can wish the acceleration thereof in GOD'S good time; even as the workman longeth for the shadow; or the hireling, for the end of his work. job. ●. 2. And this they do not out of a fit of impatience, as we see in jonas; nor out of such discontent, as we perceive even in Godly Eliah; but out of a longing, jonas 43.1, King. 19.4 Psal. 42. with David, to see God's face with joy, and of that happy conjunction with CHRIST, whereof the Apostle speaketh. Hence it is, that they make not themselves for death when sickness cometh, because they must die, out of nature's necessity; but because they would die, out of grace's desire: many things giving up their last work at death, which make the godly with the Apostle to cry out in life, Who shall delyver me from this body of death? For then Satan giveth his last assault, sin leaveth her temptation; the world its allurement; corruption, its repining; the conscience, its accusing; the body, its painful toil; and men their hurtful injuring: and then the soul, in the strongest affection thereof, (set upon Heaven and heavenly things) having gone before, now in its purified substance, is not so much thrust by death's hand out of the body, (as Lot was out of Sodom by the Angel) as it goeth forth joyefullie (like Noah out of the Ark) and is pulled into that celestial Mansion, by the hand of God, as the Dove was taken into the Ark again, when she could find no rest to the sole of her foot. The last thing which this Text offereth to our consideration, is the reason of this wish of old Simeon, or what it is that maketh the death of the godly, to be peaceable, & consequently so appetible; to wit, even the sight of the Lords Salvation; for so calleth he CHRIST, and which word in the greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth as much, as that he is the author, yea, the very treasury and store-house where in all salvation is contained: as he is likewise called so by the Prophet (Isai. 52.10.) and so clearly distinguished from all others, who in Scripture were styled by the name of Saviour's. Neither is it, that we must think that a corporal sight here is only meant, for that was common; but that with the eye of faith also, which is special and proper only to the elect, he saw this blessed Babe to be that salvation, preordained and apppointed by the LORD▪ promised, and now sent in the flesh, for the redemption of mankind. Whence we observe, 1 In that it is formerly said, that this just and devote man, Simeon, waited for the consolation of Israel, & had it revealed unto him, by the holy Ghost, that before he saw death, he should see the LORD'S Anointed: and now that his longing is satisfied, and that promise which was made unto him (as he confesseth) is fulfilled, we see, that as the Godly hunger and thirst specially after spiritual things, so they are ever heard in their Godly desires, and in such things that concern their salvation: therefore as in David's words doubtless he had said before, O Lord, I have longed for thy salvation; yea, my soul fainteth for the same: Psal. 119.174.81.82. when wilt thou comfort me? and with the holy patriarchs▪ (as the Apostle showeth) as he had embraced the promise thereof spiritually, which was made unto him there anent; so now at last, Heb. 11. we see, he getteth him who was promised, to embrace in his arms corporally; and accordingly acknowledgeth joyfully, that his eyes now did see the Lord's salvation. And so the Lords promise is performed, his longing satisfied, and his waiting accomplished. Let us then only (with old Simeon) wait patiently, and constantly, for his consolations; & rest assured that he is mindful of us, and his own promises; and in his own good & fit time will come unto us for our joy, and will make no tarrying. 2. We see the ground or cause of a peaceable and comfortable death; to wit, a preceding sight of the Lords salvation, which he hath decreed to be, by the Son of his love, CHRIST JESUS; and for whose sake and merit of his death, he hath admitted such of mankind to life, as he hath elected, for the manifestation of the riches and glory of his grace. This therefore is the right art of dying well, to get true faith, and to fix the eye thereof (as the people in the wilderness did) upon that true brazen Serpent, CHRIST JESUS, the Lord of life. Incorporate thyself in him then, and there shall be no condemnation to them that are in CHRIST. Wrap thyself in his righteousness, and it shall be like Elias mantle, which divided the waters of jordan: cleave thereby to his cross, and it shall be like that tree that made the waters of Marah sweet; or Moses rod, which made a safe passage to Israel, thorough the red sea. Set the Ark of the Covenant in these waters, and from the desert of this world thou shalt have a patent and pleasant path to that heavenly Canaan: yea, though stones were flinging about thy ears, to brain thee, as was done to that protomartyr Steven▪ yet looking up with the eye of faith, & getting a sight of JESUS CHRIST, standing at the right hand of his Father, ready to receive thee, thy departure shall be most calm and comfortable; and thy sins being silenced by him who is this salvation spoken of, thou shalt hear nothing but the sweet voice of that blood of sprinkling, which speaketh better things nor the blood of Abel; and dying, as it were, in the arms of thy Lord: As jacob saw with joy of heart, the chariots that joseph sent for him for his transportation; so shalt thou see the glorious and blessed Angels sent for thee, and thy good works following thee; the one to guide thee, and surrender their charge; the other to gladden thee, and receive their reward. 3. As we see what is the ground of the peaceable death of the Godly; so on the contrary, we may perceive what is the cause of the terror of death in the wicked; and that the memory thereof so much tormenteth them before the time, that as Pharaoh did to Moses, they bid it go packing out of their sight: even this is the cause thereof; that being blinded by Satan, all the days of their life, in committing sin, & never once looking with a tearing eye of true repentance upon them, therefore in death they never get a sight of this salvation of the Lords, nor have they any assurance, that he who is the Saviour of the world, shall be a Saviour to them: but on the contrary, than they find that he who was their Tempter, beginneth to be their Tormenter: then they begin to hear the clamours of their accusing conscience, to see the ugly shape of their sinful souls, the dreadful aspect of their heinous sins, the wrathful face of the angry judge; Heaven closed above, to debar them, as Adam was from the tree of life; and hell opened beneath, to swallow them, as the earth was to swallow up Korah: then they begin to feel the approaching flames of that infernal fire, paynfullie to scorch them; the worm that never dieth, drawing near, to guawe them; the wrath of GOD, that never shall be appeased, most furious to astonish them▪ and the infernal fiends, who attend, to terrify, and cruelly to torture them. In which woeful estate, to hide themselves, is impossible; to avoid these miseries, inevitable; and, to endure them, intolerable. Hence the sting of death shall torment them; the remembrance of judgement, perplex them; the gulf of despare, (without hope or help) swallow them; and the apprehension of eternity, in easeless & endless pain, confound them. O! who can then express their sad sorrow for sins past; their agonizing anguish, for misery present, and their trembling terrors, for the torments to come? being justly thus served, as they have deserved: and finding at the doleful parting of the sinful soul, from the wretched body, (whose meeting again, and reuniting, to be a faggot in hell fire, shall be much more doleful and dolorous) no comfort from Heaven, nor earth; the Creator, nor the creature; but matter of confusion. The ground of all which deep distress being this; Because the soul (with old Simeon here) can get no sight of the LORDS Salvation. 4. We see here a near and clear way, how to contemn all earthly and worldly things; the bewitching love whereof, hath made many to make shipwreck of a good conscience, and clogged their hearts so to the earth, that it hath debarred them for ever from the joys of Heaven. Eeven this is the way; Labour to get a sight of the Lord's Salvation; which if thou do, all other things will seem but dung, and loss: and that which dazzleth the eyes of the wicked, with the glory of them, (wherewith Satan would have tempted our SAVIOUR) will appear unto thee, but as they are; to wit, base dust, vain trifles, and altogether worthless. Then, getting this comfortable, and contenting sight, thou wilt not care, though thy eyes be closed, from seeing any other earthly 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 have gotten by grace, and long to have it more clearly, and fully in glory. Surely, as when the three Disciples saw this Salvation of the Lord in His transfiguration, they despised all sights beside, and said, Bonum est nobis esse hic; so will they who get this spiritual sight of Him, and assurance of salvation in Him, despise all worldly things, 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 love with earth, because they were never acquainted with Heaven. 5. If this was such joy to old Simeon, to see Christ jesus, a poor Babe, in the estate of humility, that he desired to depart in peace, O what joy is it and shall be, to His saints, to see Him as He now is, in the estate of Glory? not (as then) upon earth, but now in Heaven; not amongst sinful men, but glorious Angels, and spirits of the just: and not subject to passion, and injuries; but now in exaltation, and inhabiting praises. Old jaakob was so ravished with joy, when he saw joseph in Egypt, that almost with the very like words he cried out with old Simeon, Now let me die, Gen. 46 30 since I have seen thy face. The people of Israel also they shouted for joy, when the Ark of God came into the host: the earth itself likewise rang for joy, when the people saw Solomon anointed, and crowned their king: and the Baptist also in his mother's womb leapt for joy, at the approach of our Saviour, newly conceived. O then, how shall the elect soul, departing out of this earthly body, be ravished with joy, when it shall see Christ jesus, glorious in the Heavens; when it shall behold that true Ark of God, and hear the Heaven's ring with joyful praises of that true SALOMON, the King of kings, and Lord of lords, who sitteth upon the Throne? And if Moses face did shine, when he was but a few days with the Lord on Horeb, and saw but His backparts; O, how shall they shine, then, who in all eternity shall see Him face to face, upon that heavenly Mountain? Or if those servantes of Salomon's were pronounced blessed, who stood before him, and heard his wisdom; how much more blessed shall His servantes and sons be, who is greater than Solomon, who in those Celestial Mansions stall stand before Him, hear Him, see Him, and for ever live with Him? Whom to see, is felicity; to hear, is heavenly melody; and to live with Him, a most blessed society. 6. Last of all, these words of old Simeon, decanted near his death, are called The Song of Simeon; being herein like the Swan, who is said to sing sweetly, about that time when death approacheth unto her: Wherein we see, what way to make our death joyful, and comfortable unto us; wherein we may not begin to sorrow, but to sing, to wit, with Simeon, who is said to be a just and devote man; to lead a holy life, and embrace offered salvation: and so we shall die a happy death, and eschow damnation. Sow then in tears betyme, if thou wouldst reap in joy; and let thy tears here, prevent thy terrors hereafter; a holy life, a hellish death; and true sanctification, eternal condemnation. Having thus expounded this Text, I made choice thereof in this Funeral Commemoration of the la●e Right Reverend Praelate, our most worthy Diocesane, and Ordinary, for these respects: 1. Two days before his happy departure, having an earnest desire to participate of the blessed Communion, with us his Clergy, Ministers of Aberden●, and ordinary Assessors; when, most devotelie, he with us had received that blessed Pledge of his Salvation, there was read unto him thereafter this portion of holy Scripture: unto which words of old Simeon, Lord, now let thy servant depart in peace, etc. (with his eyes lifted up) he gave an hearty AMEN. This being then the portion of Scripture which was read, & whereof he so took hold before his death, I have now made choice of at this time, after his death, to expound. Next, with this Text, and him who uttered these words, to wit, old Simeon, this Reverend late Praelate most fitly in these things is found to symbolise: 1. Simeon was an old man; and so the Lord honoured him, in whose Funeral Commemoration these words are handled, with many years, and a full age, which is a Crown of Glory, being found in the way of Righteousness. 2. Simeon was a devote and just man; and so was this Religious Praelate, adorned both with Piety and Equity; devote towards God in his worship of Him, and just towards men in his dealings with them. 3. Simeon was of good report amongst his people; and so was this worthy Praelate, as Paul willeth a Bishop to be, 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 Policy. 4. Simeon was a Priest in the jewish Church; so this Venerable & Honourable Man was a Praelate in the Christian Church; advanced to that top of Eminency, for his life and learning▪ worth & wisdom, godliness and gravity. 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, being also stricken in age, having not only gotten himself a sight of the LORD'S Salvation; but also having given, by his many years preaching, a sight thereof to others; at last having finished his course with joy, he desired likewise to depart in peace, and be with his LORD. Of whose blameless life, sound literature, vigilant care, sober conversation, good behaviour, hospital heart, (all relucent Virtue's requisite in a Bishop) besides his kindness and courage, prudence and patience, worth and other Virtues, rare parts, and just praises; seeing my Reverend Colleagues which went before, have more amply discoursed, ne ligna in sylvas feram; and that my Speech seem not to wrong, by a ruder rehearsal, and needless tautology, what so truly & worthily hath been already spoken, I can not but abruptly end; deploring the loss which both Church and Commonwealth sustaineth in him▪ who (as ye all know) was borne honourably, lived amongst us piously, preached the Truth powerfully, maintained the same courageously, ruled in this Church prudently, died at last most comfortably, and now resteth (we hope) with CHRIST JESUS in Glory eternally: To whom, with the Father, and the holy Spirit, be ascribed all Honour, Glory, Majesty, Praise, Power, and Dominion, for ever and ever, world without end: AMEN. HOLINESS TO THE LORD, OR A SERMON Upon the 36 Verse of the 28 Chapter of Exodus: In Commemoration of the most worthy and Reverend Praelate of blessed memory, PATRICK Bishop of ABERDENE; Preached by JAMES SIBBALD, Doctor of Divinity, and Minister of Saint NICOLA'S Church of Aberdene, Apr. 16. 1635. EXODUS xxviij. vers. 36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. THE CONTENTS. I. THe Introduction. Our purpose, n. 1. Intention of God's Spirit here. The dignity of the high Priests garments, n. 2. II. The first part. Of the plate, or holy crown. What it was, n. 1. What signifieth a crown, n. 2. What signified this crown of Priesthood▪ n. 3. The crown of Christians, n. 4. The crown of Christian Bishops, n. 5. The Pope his crown touched, n. 6. III. The second principal part. The Inscription, HOLINESS TO THE LORD. The words explained, n. 1. GOD'S Great Name, n. 2. IV. HOLINESS belonging to the LORD, divided into three branches. The first branch: HOLINESS belonging to GOD, considered in Himself. What is HOLINESS, n. 1. HOLINESS essentially belongeth to God, n. 2. His Holiness substantial, n. 3. Dependence of our holiness from it, n. 4. The infiniteness of it, n. 5. His goodness admired, in beholding our impurity, n. 6. V. The second branch. How Holiness belongeth to God, in respect of his ways. The first degree. He neither doth nor willeth evil, n. 1, The second degree, He willeth not evil in any condition, nor for any end whatsoever, n. 2. The third degree, Impossible it is for Him either to will or do evil, n. 3. The fourth degree. He hateth unholiness, and that infinitely, n. 4. Praedetermination to evil, contrary to His Holiness, n. 5. Evasions of the praedeterminants, rejected, n. 6. The objection taken from God's concurrence, answered first, n. 7. The second answer, n. 8. The argument from giving power to sin, and from permission thereof, answered, n. 9 Our evil is from ourselves, n. 10. VI The third branch. HOLINESS belongeth to God, in respect of all that pertain to Him. The whole world His holy Temple, n. 1. Man a more holy Temple, n. 2. Man's holiness at his creation, n. 3. His holiness in his restauration, n. 4. Great necessity of holiness now in all men, n. 5. Our defect herein lamented, n. 6. The Holiness of the Priest, how great it should be, n. 7. VII. Transition to the praise of the Bishop of ABERDENE. Reasons of his renewed praise, n. 1. His judgement, n. 2. Learning▪ n. 3. Prudence, n. 4. His eloquence, n. 5. His magnanimity, n. 6. His holiness in advancing God's glory, n. 7. His care to advance Learning, n. 8. His care of planting Churches, n. 9 His integrity, n. 10. His holiness in private life and death, n. 11. The Conclusion, n. 12. I Have made choice, this day, of this Text, Introduction. both that I may edify you in Holiness, I. Our purpose. and that I may perform that duty, and pay that debt, which I owe to the Virtues, and Memory, of our Holy, Reverend, and Worthy Praelate, of blessed memory. The holy Prophet Moses, in preceding verses, in this now read, and in some following after, II. Intention of GOD'S Spirit hear setteth down the direction of GOD, concerning the Holy Vestments of Aaron, and his sons, who were to succeed him in the Office of the high Priest. Dignity o● the high Priest's Vestments and their signification. Glorious were those Vestments; giving the high Priest more than a humane splendour. Glorious, 1. considered in themselves, and with reference to the high Priests Dignity, and one of the most precious things in the world; highly esteemed, and most carefully kept by the jews, as you may see at length in josephus. Whence jesus, ●oseph. l. 15. Antiq. 14. the son of Syrach, speaking of this, (Eccles. 45.7.) saith, that God beautified or blessed the high Priest, with comely Ornaments; and clothed him with a Robe of glory. He put upon him perfect glory; and strengthened him with rich Garments. And vers. 13. Before him there were none such: neither did any stranger ever put them on; but only his children, and his children's children, perpetually. 2. Much more precious yet were they in respect of their signification; which was, 1. of the incompable excellencies of Christ jesus, that great high Priest for ever, who is the end of the Law, adorned with all perfections, whereby he is to GOD most acceptable, and most venerable to us. 2. Of the excellency required in those of that place, whether under the Law, or under the Gospel; which challengeth greater perfection. That (sayeth Beda) which outwardly did shine in the Ornaments of the Priestly vestments, Beda. should inwardly be deeply seated in the minds of our Priests; being spiritually understood; and should outwardly shine glorious in their actions, above the ordinary virtues of the faithful. It is not anough for them, to be like unto other men, though good: for the Priestly Authority (saith Ambrose) requireth a singular weight of virtues, Ambros. Lib. 1. Ep. 6. Nazian. Orat. 20. Cone. Carthag. 4. Can. 45. Clericus ●●ofession●m suam et habitu et incessu probed. Conc. Ma●isco. 1 can. 5 Sido. Apollinar. ep. 24. ●ib. 4. Habit●s vero g●●vis, pudor, sermo religios●●. and a most serious endeavour thereunto. So Greg. Nazianzen, speaking of saint Basil, sayeth, that he accounted the virtue of a private man, to stand in fleeing of evil, and attaining to some degree of goodness: But that it is unblamable in a Praelate, not to be excellent; since even by his excellency scarce can he draw people to a mediocrity of virtue. The Christian Church hath thought it good, to enjoin her Priests, even an outward habit, and conversation, differing from that of others: But much more different, and much more excellent, should be the inward disposition, and virtues of their mind, which is before God of great price. Let the Priests be clothed with Salvation; and the saints shall shout for joy. PSAL. cxxxij. 16. In the words which I have read, II. The first part. a singular piece of this holy Vestment is commanded to be made; to wit, the plate of the holy Crown, I. Of the holy Crown, what it was. having this inscription, HOLINESS TO THE LORD. Let us consider, 1. The Crown itself: 2. The inscription of it. The accomplishment of this commandment here concerning it, is set down, EXOD. xxxix. 30. And they made the plate of the holy Crown of pure gold, & wrote thereon a writing like to the engraving of a signet, HOLINESS TO THE LORD. SO LEVIT. viii. 9. And he put the Mitre on his head: also upon the Mitre, even upon his forefront, did he put the golden plate, the holy Crown, which the Lord commanded Moses. ECCLESIAST. xlv. 12. He set a crown of gold upon the mitre, wherein was engraven HOLINESS; an ornament of honour, a costly work, the desire of the eyes, goodly and beautiful. Here it is called a plate of gold, EXOD. 29. a crown of holinsse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was, as it were, a semicircle, from the one ear, to the other, upon the forefront of the mitre, tied behind with a blue lace, EXOD. xxviij. 37. And thou shalt put it on a blue lace, that it may be upon the mitre: upon the forefront of the mitre it shall be. josephus saith, that beside the ordinary Cap of the Priests, the high Priest had another, which a golden crown did compass, joseph. lib. ● Antiq. cap. ●▪ in a threefold order. His words are these; The high Priests Hat was such as the other Priests used; on which there stood another sewed thereunto, and flourished with Hyacynthyn. This, after a triple order, was environed with a golden crown, in which there were diverse vessels of gold, made after such a sort as may be seen in that herb which we call Daccharus; and amongst the Grecian Herbalists, Henbane. But the Scripture, though very exact in the description of these garments, mentioneth no such thing. Howsoever, the plate was the ornament, and, as it were, the crown of the high Priests crown. And indeed it was a kind of crown covering a good part of the head, from the one ear, to the other before, upon the Mitre. A Crown was apppointed, to adorn the head, the most eminent, II. What signifieth a Crown. and most absolute part of the body; to declare, that it signified the greatest and most excellent thing. No greater thing amongst men, than Virtue; and the reward thereof, Honour, as the Philosopher calleth it. Arist. lib. 4. de moribus. cap. 17. Therefore a Crown was used, to signify Holiness, Engine and Learning, courage and Victory, and finally, high Dignities, joy, and Felicity therein. All this was signified by a Crown. Hence whatsoever in life is perfect, and excellent, even the top, end, consummation, and perfection of every thing is so called. He that saith a Crown, saith all this. Ecclesiasticus 1.2. The fear of the Lord is Honour, & Glory, Gladness, & a Crown of rejoicing Ecclesiasticus 25.6. Much experience, is the Crown of old men; & the fear of God, is their glory. Pliny saith, that a Crown was not given of old to any, Plin lib. 16. cap. ●. but to GOD. The Hebrew Doctors make a threefold Crown, of Kingdom, of Knowledge, and of Priesthood. Of which last we are now more particularly to speak. This Crown was given to the high Priest by God; 1. Because he was a type of Christ, III. What signified this Crown of Priesthood Clem. Alex. lib. 5. ●●●om. p. 241. who is not only a Priest, but also a King; a King, whose Kingdom is ●n everlasting Kingdom, and whose dominion hath no end. DAN. seven. 14. And this is marked by Clem. Alexandr. who sayeth, that the golden Hat of the high Priest, exalting him, did signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Royal power of our Lord. 2. To signify the dignity of his priestly Office, and the excellency or Crown of Virtues, wherewith such should be adorned, both then and now. For if the dignity of high Priests was so great under the Old Testament, and their Virtue's answerable thereunto; how much greater is the dignity of Priesthood under the New Testament, and of Virtues required to it? 2. COR. 3.7. If the ministration of death written and engraven in stones, was glorious, etc. how shall not the ministration of the Spirit be rather glorious? For clearing this, it shall not be amiss, shortly to look to the Crown of all faithful Christians. IV. Crown of Christians. W● find in the ancient Monuments of the Christian Church, that all Christians after Baptism were crowned. This ceremony indeed was not used before Tertullian, nor in his time, as appeareth by his book de corona militis. Yet was it in use in the time of Nazianz. as appeareth by his 23 Oration; where he desireth Hero the Philosopher, to come to him, Nazianz. Orat. 23. Elias Cre●ens▪ indeed interpreteth him there otherwise. Severus Alex. de Baptismo, & elevant baptizatos ad altare eisque dan● mysteria Eucharistiam, & sertis coronat eos Sacerdos. Ord● confirmat. secundùm usum Ethiopum: Domine Pater, bone & sancte, qui coronasti servos tuos, corona qu● non corrumpitur, benedic eyes, qui dignos 〈◊〉 fecisti, qui eas imponeremus capitibus famulorum tuonum, ut sint eis corona honoris & glori●, Amen. Corona benedistionis & s●lutis, &c: that he might crown him. So Orat. 40. So Chrysost. Homil. ad baptizatos, concerning the virtue of Baptism. Severus Alexand. lib. de Baptismo, most plainly expresseth it. So the form of Baptism, according to the form of the Ethiopians. All Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Royal Priesthood. 1. PET. 2.9. Nothing is so Royal, saith Leo, Serm. 3. in annivers. die suae assumptionis, as that our souls being subject to GOD, should rule the body: Nothing more Priestly, than to consecrate to GOD a clean conscience, & to offer to Him unspotted sacrifices of piety, upon the Altar of our heart. Unspeakable is the matter of joy that we have, through the benefit of Baptism: we are fred thereby from the servitude of Satan. Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore sayeth Tertullian, When one is baptised, the Devil perceaveth him plan● libera●●m, truly delivered out of his hands. And Nazianzen calleth Baptism, a freeing of us from servitude. Yea, by it we are advanced, not only to Liberty, but also to the Dignity of GOD'S Children: for it is the washing of the new birth, Chrysost. ●omil. ad Neophyt. TIT. iij. 5. Hence Chrysost. By Baptism we become free: and not only free, but also righteous; Op●at●● Mi●●vit. lib. 5. contra Parm. Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and not only that, but also Children: and not only Children, but also Heirs: and not only Heirs, but also the Brethren of CHRIST, and joynt-Heyres with Him. Hence also another of the Ancients calleth Baptism Coelestis Regni comparationem, the obtaining of the heavenly Kingdom. By it CHRIST becometh our Crown. In that day, the LORD of Hosts is unto us for a Crown of Glory, Clement Ale●. lib. 2. Ped●g. ●. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. homil. ad Neophyt●s. Clemens Alex. lib. 2. Ped●g. c. ●. and for a Diadem of Beauty, ISAI 28.5. And we by it obtain a title to the incorruptible Crown of Glory; which undoubtedly we shall receive, if we, as a Royal Priesthood, or Priestly Kings, fight valiantly the Battles of the LORD. This is that Crown of life, which the LORD hath promised to them that love Him, IAM. 1.12. Which none getteth, but he that stryveth lawfully, 2. TIM. 2.5. And which every one receieth, that doth so. Be thou faithful unto the death, and I will give thee a Crown of Life▪ REV. 2.10. This is that incorruptible Crown, 1. COR. 9.26. And which fadeth not, 1. PET. 5.4. The beautiful Crown of Amaranthus, sayeth Clemens Alex▪ is laid up for him that doth well: it is Heaven alone, and not the earth, that can bring forth this Flower. This only Flower fadeth not, and hence hath this name▪ To this purpose Sever. before cited, saith, that at this Ceremony, Plin. lib. ●2. cap. 8. the prayer was, The Lord make you worthy of His heavenly Kingdom; Post qu●● desecer● cu●●cti flores▪ madefactu● aqua revivisc●, & hyberna coronás facit, summa eju● nature in nomine est, appellato quonia●●●n marcescit. and in stead of this corruptible crown, crown you with the Crowns of Righteousness and good works. To signify and remember these things was this Crown given to all Christians. If the dignity of all Christians, if their combats, V. The Crown o● Christian Bishops. Concil. Taurinat. Can. Cons. Agat● Can. 6. Cons▪ Hispal▪ 2. Can. 7. Tertull. 〈◊〉 Bapt. c. 16▪ Summus sa●cordos qui est ●piscop● Optat. Mil● vit. l. 1. con●tra Parm. Sidonius A●pol, l. 4. ep. 2 l. 7. ep. 5. e● Plin. lib. 1● cap. 4. & 〈◊〉 22. cap. 4. Quod si 〈◊〉 vica hou●●●n● aliqu● ac vel hu●milli●● 〈◊〉 servato pr●●clarus sacerque habe●tur, quid t●●dem exist mari de●● unius vi●●●te servat● universal exercitus Dionys. C●●l. Hierar. cap. 3. courage, and hope, be so great; how much more is it with the spiritual rulers, whose duty is to lead and bring them to the Crown? According to the ancient phrase, all Christian Bishops are summi Sacerdotes, high Priests: albeit in the third Council of Carthage this Title was forbidden, because by some abused, to cherish their ambition. Great is their pre-eminence, great and many their battles; wherein if they acquit themselves worthily, there abideth them a far more glorious Crown, than others, 1. PET. 5.4. The Civicke Crown, or Garland, was much esteemed of amongst the Romans. Plin. calleth it, the most notable testimony of military virtue: yet was it given for the saving of one. How much then was the Crown to be esteemed, which was called Graminea, given for the safety of the whole Army? Plin. Such a Crown belongeth to a faithful Bishop. He not only saveth his own soul, but the souls of many. They that turn many to righteousness, shall shine as the stars, for ever and ever, DAN. 12.3. What more Divine thing can there be, than to be a worker with GOD, in procuring the salvation of men, for whom the Blood of CHRIST was shed? Of all Divine Perfections, (sayeth that old Writer that goeth under the name of Dionysius the Areopagite) it is the most Divine, to be GOD'S Fellow-worker; especially in so Divine a work, as is the saving of souls. What advantageth it a man, to gain the whole world, if he lose his soul? There can be nothing aequalled to the soul, (sayeth Chrysostome) in the whole world: Chrysost. hom. 3. in Ep. 5. ad Corinth▪ and therefore sayeth he, Though thou wouldst give huge riches to the poor, yet shouldest thou do more, by converting one soul. How glorious a thing had it been for a man, to have been a worker with GOD in the framing of this world! Chrysost. Hom. 55. ad popul. Antioch. But (to apply to our purpose the words of that same golden mouth) GOD giveth a greater honour to Pastors; to whom He sayeth, as it were, I have made Heaven and Earth; but I give thee power to make Earth Heaven: Ammian. Marc. l. 29. ●ap. 25. 〈◊〉 sign● & co●onam 〈…〉 interce erat nihil 〈…〉. I have made clear Lights; but make thou more clear: thou canst not make a man; but thou mayest make him gracious, and acceptable unto Me. Hence they are said to save, JUDAS▪ 23. 1. COR. 9.22. 1. TIM. 4.16. IAM. 5.25. Thus ye see that Christian Bishops have their Crown, and that precious. Their outward Crown, though old, can not be compared unto it: it is but a small resemblance thereof. VI Pope's Crown ●ot here. Cor●el. á ●ipide, upon ●his place. Lori●▪ ●. Pet. 2.9. Martha ● epistola ●om● scrip●● ad 〈◊〉 5. They pained PAUL ●●e 5. at 〈◊〉 with ●is inscription. Staple●. in prefer. 〈◊〉 princ. 〈…〉. If any man will strain the words farther, and labour to find the Pope's triple Crown of Gold here, his travel will be lost: For that is exalted not only above the Church, but also above the Crowns of Kings, directly, or indirectly: and the inscription (as if that of Christ's Vicar were too base) is a Monarch, a Spiritual King: so Cajet. Catarrh. and Salmer. speak, sayeth Lorinus. Yea, and as if this were too small, he is entitled, The sole Emperor in the world. Neither stay they here; he is to his flatterers, Vice Deus: Omnipotentiae Pontificiae Conservator: another God, as it were, and conserver of the Papal Omnipotency: and, in a word, Optimum, Maximum, sempi●ernum Numen in terris, as Stapleton calleth him. This Crown of our high Priest, was only the Crown of Pristhood; and no inscription in it, but Holiness to the Lord. Who, I pray you, gave the Pope such a crown? Christ? His own Kingdom was not of this world, JOHN 18.36. And all that He promised to S. Peter, was to give him the Keys of the Kingdom of Heaven. HE is now indeed crowned with Glory and Honour; but on earth was crowned with Thornes▪ Did saint Peter wear a Crown of Gold, who said truly, Gold and Silver I have none? It is saint Bernard's argument. Bernard, a consideratio●ne ad Eug●●nium, lib. 3▪ cap. 2. Though the Church's estate than had been most prosperous, would saint Peter have worn such a Crown, who would not have his head upwardly upon the Cross whereunto he was nailed, as was the head of his Saviour? Hier. in Petr●. But Constantine, they say, gave this Crown of Gold, and the earthly power with it, unto Silvester, Lauren●. Valla, de d●●●atione Con●stanti●. and his successoures. This of all Fables the most impudent, hath been long since solidly confuted. Yea, more, I am persuaded, that those holy Fathers, and blessed Martyrs, that first did hold that Sea, would not have accepted of such an offer, though it had been made. The Crown they thought upon, was the Crown of Martyrdom. They thought deeply upon Christ His Crown of Thornes. If Godfray of Bulloyg●e, proclaimed King in Jerusalem, refused a Golden Crown, because Christ there had worn a Crown of Thorns; what would they have done? By that Crown of Thorns, sayeth Gregory Nazianzen, Nazianz▪ Orat. 25. Cl●m. Alex. lib. 2. Pa●. cap. ● I have learned to crown myself with severity of life. So Clemens Alexand▪ sayeth, we ought not to have so much as a Crown of Flowers, since our Lord was crowned with Thornes. What would these, and the rest of the holy Fathers say, if they did now see the Papal Crown▪ Yet even they are called to be witnesses of this earthly Crown, and Monarchy. But we might write upon their Statues, as some did upon that of Brutus: when Caesar usurped in Rome the like superiority, S●et●n▪ in ●ita julii C●sari●. utinam viveretis; O that you were alive. Yea, they live, and by their writs proclaim aloud with ESAI, 25.1. Woe to the crown of pride. They cry to all that have ears to hear, That the Crown of the greatest Prelate then, was this holy Crown, wherein was engraven, HOLINESS TO THE LORD: the inscription which now we come to. And grave upon it like the engraving of a signet, HOLINESS TO THE LORD. III. HEre is the second part, the engraving upon this Crown, HOLINESS TO THE LORD. This was not lightly insert, 1. The second principal part. but engraven, EXOD. 39.30. and that with the engraving of a Signet, Scriptura distincta, sayeth the Chaldean interpreter, that it might be easily and clearly read. The inscription. josephus seemeth to think, that GOD'S NAME was only engraven here: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the same (sayeth he) there was as it were a band of Gold, on which the NAME of GOD was engraven. So Philo; Unto this Crown (sayeth he) was prefixed a Golden Plate, Ios●p. antiq. lib. 3. cap. 8. Philo lib. 3. de vita Mosis. Hierom. 〈…〉 Exod. 28. having four small letters engraven in it. So Hierome also. It may be said, that they exclude not the engraving of Holiness, when they mention the engraving of GOD'S NAME. If their words admit this exposition, it is well▪ but though they would not receive it, yet the words of holy Scripture are so clear, that I make no doubt to think with others, Sal●ian●, ●nn. M. 2544. n●m. ●61. that both this Great NAME of GOD▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and HOLINESS' also was engraven▪ Let us therefore speak shortly, 1. of this Great NAME; and 2. of the Holiness whereupon chiefly we intend to insist. The NAME of GOD engraven here, 2. God's ineffable Name is that GREAT NAME, which the jews called Secret, or Wonderful, JUDGE xiii. 18. josephus' speaking of Moses, sayeth, joseph▪ lib. ●. antiq. cap. 5. That GOD declared unto him His proper Name, before unknown to men; Whereof (saith he) it is not lawful for me to speak. Philo sayeth, Philo, lib. 3. the vit● Mosis. that this Name is called INEFFABLE; because it is lawful for them only that are purged by wisdom, to hear and name it in Divine Service▪ and to none else. Naz. orat▪ 36. pag. 589. Greg. Nazianz. sayeth, that it was in great veneration amongst the jews, and Ineffable. So Theodoret. Theod. quaest 15 in Exod. This Name amongst the jews is called Ineffable; and they forbid the pronouncing of it. Hierom. Epist. 136. So Hierome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in like manner do others, both Greek and Latin Fathers, speak of it. But whatsoever be the pronouncing of it, Chryso●t. hom. 1. co●tra A●●●aos. whereupon it is not pertinent for us to stay, thus much can not be denied, that it signifieth GOD'S BEING, and that as perfectly as can be. No name can perfectly express GOD; because of the infiniteness of His nature. We are but men, and therefore can not speak of GOD, but with an humane tongue. Naz. orat▪ ●9. Wilt thou ask (sayeth Nazianz. what is GOD, which neither the eye hath seen, nor the ear hath heard, nor hath entered into the heart of man? Why desirest thou that to be expressed by the tongue, which the heart can not conceive? Truly, GOD is such a Thing, that when It is said, can not be said; and when It is esteemed, can not be esteemed; and when defined, ipsa definitione crescit. Tertull. lib. de Tri●it▪ cap. 7. That which is (sayeth Tertull. or whosoever was author of the Book De Trinitate, ascribed to him) according to that which It is▪ can neither be expressed by humane speech, Di●●●s. ●. 1. de Divi●. 〈◊〉 nor perceaved by humane ears, nor be taken up by humane sense. We can not conceive GOD, but imperfectly, or confusedly: and our knowledge is the fountain, and obstetrix sermonis, that which bringeth forth our speech. Yet have we no name that more expressly and distinctly signifieth GOD, than that which is here: for it signifieth such a one that is per essentiam, by His Essence, and from none other; whose Being never began, Hilar. Lib 1 de Trinit. nor shall end; in whom is nothing bypast, or to come; no vicissitude, or change; but such a One, as is eternal, being All at once, the Fountain and original of all Being; containing in Himself united▪ and eminently whatsoever can be. Thus it explaineth the Divine Essence, the ground of all Divine Perfections: so that no name can manifest it more inwardly, or better. Hence the LORD being demanded of Moses, concerning His Name, EXOD. 3.14. answed. I AM that I am: thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And EXOD. 6.2. he groundeth his veracity or fidelity upon this; And GOD spoke unto Moses, and said unto him, I am the Lord: and I appeared unto Abraham, Isaac, and to jacob, by the Name of GOD ALLMIGHTIE, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but by My NAME JEHOVAH was I not known unto them. That is, I so appeared unto them, that I did show, that I was able to give the land of Canaan unto them; and so, that I was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD ALLMIGHTIE; but by this Name JEHOVAH was I not known unto them; for than did I not perform My Promise: but now shall ye know, by the effect, the power of this NAME; even that I AM▪ and that I give being to my Promises; calling the things that are not, as if they were. That which I have promised, and which heretofore I have declared to be possible to me, I will now really perform; and so will show myself to be JEHOVAH. Most justly then is GOD called by this Name, which signifieth BEING: For not only giveth He Being to His Promises, and to all things else that have any being; but also in respect of His Infiniteness, He containeth in Himself all perfection of Being. He is Independentlie; He is eternally; containing and filling all Duration, Revel. 1.8.16.5. He is Immenselie, containing and filling all space. He is Vniversallie, containing Formally, or eminently, all that is. He is the Fullness of Being. Whatsoever Goodness, Beauty, Perfection, or Being, is in the creature, is in Him infinitely more perfectly, and fully. This Being is so proper to Him, that all other things compared to Him, are not: they are nothing, Aug. Trac. de eo quod dictum est▪ Ego sum etc. but in so far as they are from Him, and in Him: for of Him, and through Him, and to Him, are all things, ROME 11.36. ISAI. 40.17. All nations before Him are as nothing, and they are counted to Him less than nothing, and vanity. The Ethnics saw this darkly; and therefore Plato called GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence Nazianzen calleth Him the infinite and unbounded Ocean of Essence: and sayeth, Seneca▪ Epist. 37. that He only hath no name, and yet all names. All, because all are contained in Him: and yet He is said to be none of these; because He is above all things which we can conceive. Well, therefore, was this Great and Glorious Name put here, to ground His Holiness, to crown and protect all the beauty of the high Priest, as saint Hierome marketh; and to signify, Hieron. Ep. ad Pabi●●●m. both to high Priest, and to us, that in Him, and by Him, we live, and have our being; which is Philo's observation. Thus having adored HIS GREAT NAME, we come to consider HIS HOLINESS. Holiness. HOLINESS was engraven, together with GOD'S NAME, Holiness. for three causes, (as it is well observed by Cajetan●) 1. To show, that GOD is Holy in Himself, against those that think unreverentlie of the Divine Nature, and ascribe to it things unbeseeming One that is infinitely pure. 2. To show, that HOLINESS is in all His works▪ against those that are bold to open their mouth to accuse His Providence, and Government. 3. To show, that it should be in all things that have reference to Him▪ as well the inward motions of the mind, as outward actions, sacrifices, and oblations; against those that are profane. This order we shall follow; and therefore, (by GOD'S Grace) for opening up of this point, we shall show you, that HOLINESS belongeth to the LORD; 1. Considered in Himself: 2. Considered in His works▪ and ways: 3. Considered with reference to those that serve Him, especially that are Priests, or high Priests. For clearing of the first branch we will, 1. show, what is HOLINESS; and then we shall apply it to GOD, considered in Himself. The first Branch. IV. HOLINESS and HALLOWING, sayeth Aug. is not altogether of one kind: Meat and drink are sanctified by the word and prayer, 1. TIM. 4.5. notwithstanding whereof they go into the draught, I. What is Holiness. Aug. Ser. 14 de ●empere, Lib. 2. the piece. merit. & remiss Cap. ●6. and are cast out. We learn therefore, sayeth he there, that there is some kind of Holiness, and, as it were, a shadow of Sanctification; which is not sufficient for attaining Salvation. Thus, sayeth he, the unfaithful husband is sanctified by the faithful wife. 1. COR. 7.14. Yet may he not therefore be secure, as if he could come to life not baptised, and not renewed. In like manner speaketh he there of th● Holiness of the children of the faithful, not baptised. But to leave this, for taking up the nature of true Holiness, we are to mark, 1. That Holiness formally is Purity, and cleanness of affection, in respect of sin, contrary to the impurity & filthiness thereof, 2. COR. 7.1. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Purity than it is whereby the blot and spot of sin is taken away. Therefore that learned and ancient Writer who goeth under the name of Dionys. Areopag. defining Holiness, sayeth, Dionys. Areopag. cap. 12. de Divin, Nom, that it is Purity altogether unspotted, fully perfect, and free of all sin. 2. Observe, that this purity of the mind, and perfection thereof in our thoughts, affections, words, and actions, can not be had, except our minds and affections, be conform to GOD, the Supreme PURITY; the participation of whom alone maketh pure. Hence Gregory Nazianzen describeth Holiness, to be a conversing with GOD. Greg. Na●zianz. 〈◊〉 2. pag. 20● 3. Consider that this conformity can not be had, except these thoughts, affections, and actions, be conform to GOD'S eternal Law, the supreme Rule of their perfection. As the conception of the mind of GOD, or Idaea, is the rule of natural perfection; so His eternal Law is rule to all perfection supernatural. His own nature and essence is the prime, and original source, of all both natural and supernatural perfection. Thence ariseth, according to our conceaving, His Law eternal: I say, according to our manner of conceaving: for otherways it being nothing else but the rectitude and straightness of His Divine reason; is in effect nothing else but His own essence, or Himself. From all this followeth, that he is Holy, and perfectly Holy, who is so conform to GOD, that his thoughts, affections▪ and actions, are perfectly conform, and justly answerable to His eternal Law. Not then that which we will, is holy, wherewith Augustine upbraideth the Donatists; but that which is agreeable to the Law of GOD. Hence also appeareth, that besides the moral goodness which is in our virtues, there is a goodness of holiness, which consisteth in convenientia cum natura rationali, in agreement with reason. But this riseth up higher, and standeth in a conformity with that good, perfect, holy, and acceptable will of GOD, ROME 12. With this description of Holiness, agreeth that of saint Basill, wherein he sayeth, that Holiness importeth Purity, Basil. de Spir. Sanct. Cap. ●. from all bodily and material tainting, and freedom from composition. To it also agreeth the Hebrew KADASH, signifying to separate: whence KADOSH, that which is separated from things unclean and profane, as also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Hesychius expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure; as he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also. Thus we have laid the ground; let us now apply it, and see how this Holiness is in GOD Himself. How God is holy in Himself. HOLINESS belongeth to GOD, considered in Himself, other ways than to us, and far more excellently. As is His Being, so is His Holiness. Now His Being, 2. Holiness essential 〈◊〉 GOD. as we have shown, is every way perfect; having nothing of not-being, nothing of imperfect being; but altogether full, absolute, and infinite. It is so with His Holiness, which will more clearly appear by these following considerations: First, His Holiness is not accidental to Him, as ours. His Divine will and manners are conform to His eternal Law, essentially, and from within. By Himself, and by His own essence, is He holy: albeit according to our manner of conceaving His eternal Law, the purity and love in His mind and will arise from His essence; yet indeed His purity is nothing else, but His own essence, as it hath ratione● voluntatis: and so He is not only holy, but Holiness itself. For purity of affection, wherein Holiness standeth, is nothing else, but the love of GOD. Now GOD is love, 1. JOHN 4.8.16. This no creature is▪ nor can be: all their holiness is by some thing supernatural added to nature. Hence no creature by nature can be unpeccable, or free of possibility of sinning. I know, some Schoolmen think, that a creature even by nature unpeccable, is possible. But far truly it is maintained by others. Durand. ●▪ Dist. 23. Qua●t. 1. That no reasonable creature can be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free of liberty and power of sinning. Thom. part. 1. quaest. 63. Scotus, 2. distinct. 23. quaest. 1. Aug. Lib. 1● de Civitat● D●s▪ cap. 1. Augustine proveth the mutability to evil that is in the creature, from this, that it is made of nothing. We say (sayeth he) that there is not an unchangeable, good, but the one, true, blessed GOD; and that these things which He hath made are good; because from Him, yet mu●●bili●, quod 〈◊〉 de illo, sed de nihilo facta sunt, changeable, because not made of Him, but of nothing. To this same purpose speaketh Gregor. Nyssen. This reason extendeth itself not only to the things which are, 〈…〉 opific. ho●inis, cap. 16. but also to all that are possible; for those also should be made of nothing. So Immortality is a proper attribute of GOD, 1. TIM. 6.16. and can not by nature belong to any creature. 〈◊〉. de fi●. lib. 3. cap. 2. Elia● Cretens. Orat. 4. N●●. Now this in the phrase of Ambrose, and other Ancients, is an impossibility to die by sin. From this it followeth, That His Holiness is a substance, 3. His Holiness substantial. as His will, power, etc. whereas that of the creature is but a quality, and comprehendeth many acts of the understanding and wil There must be in the understanding, light of faith, or glory; in the will, religion, charity, and other virtues, praevious, or subservient thereunto. The Grace of GOD serving to this effect, is manifold▪ 1. Pet. 4.10. thirdly; His Holiness is independent, and that from which our holiness many ways dependeth: 4. Our holiness dependeth from it many ways. ●. Ours dependeth from Him, and His Holiness, as from the original and efficient. His Divine Essence is the root and fountain of all Holiness and Purity in the creatures. It is He that infuseth grace in Angels and men, that converteth us unto Himself▪ and purgeth our sins, Heb. 1.3. and washeth us, Revel. 1.5. and giveth us both the light of faith, and all other supernatural graces: Every good gift, and every perfect gift, is from Above; and cometh down, from the Father of Lights, jam. 1.17. Levit. 20.8. I am the LORD, which sanctifieth you. 2. Our holiness dependeth from Him, as from the object; for it standeth in love of Him, and in conjunction with him. Holiness is Purity: and therefore, as impurity ariseth from the touch of things unclean, bodily, or spiritual; so purity from cleaving and adhering of the affection to things that are clean. Now, of all such, the most pure is OOD: He is Light, and there is no darkness in Him at all, 1. john 1.5. Where He is not, nothing is clean; where He is, nothing unclean. Therefore, Holiness is called by saint Peter, (Chap. 2. vers. 1.4.) a participation of the Divine nature. 3. Which followeth hence, our holiness dependeth from Him, and His Holiness as from the Rule. He hath none, to whom He should conform Himself: but, on the contrary, His eternal Law, which is Himself, because nothing else, but the rectitude of His Divine Reason, is the Rule and Exemplar, to which all should be conform, that would be holy, Levit. 11.44. Ye shall be holy, for I am holy. And Chap. 19.2. And Chap. 20.7. 1. Pet. 1.16. 4. It dependeth from Him, as from the end. All holiness of the creature, is directed to the praise of the glory of His Grace, Ephes. 1.6. as to the end. And therefore is every one sanctified, that is holy; that he may cleave to God, as to his last end: honour, praise, and glorify Him: For of Him, and through Him, and to Him, are all things: To whom be glory for ever, Amen. Rom. 11.36. fourthly: His Holiness is altogether infinite. 1. Intensivelie: for He loveth Himself, 5. His Holiness is infinite, intensivelie, and extensivelie. as much as He is lovely; and as great purity is there in His love, as in the perfection of His essence. He loveth the creature indeed, but for Himself: and therefore most holy in the love of all; in the which He doth not stay, or rest, but in the infinite excellency of His own goodness. 2. Extensiuelie● that extendeth itself to infinite things; for all that He seeth in His essence, He loveth: all these please Him for Himself, and for His glory. So His Holiness is a perfection, infinitely lifted up above ours; superessential, and the infinite fullness of Holiness. In regard of it, all holiness in the creature, how sublime soever, is as it were nothing; yea, and as it were impurity; even as all power, wisdom, beauty, and excellency, compared to His Power, Wisdom, etc. is as nothing. Hence His solemn Style is THE HOLY ONE, Esai. 1.4.10.20.17.7.29.19.30.11.12.31.1. etc. Hence the Seraphims cry, Isai. 6. HOLY, HOLY, HOLY; and the four Beasts, Revel. 4.8. rest not day and night, Concil. Vasense. Tam dulcis & desiderabilis v●x, etiamsi die noctuque possit d●ci, fastidium non poterit g●nerare. saying, Holy, holy, holy, LORD GOD Allmightie, which was, and 〈◊〉, and is to come. Which Song the Church from most ancient times most devoutly hath used in her Service: So sweet and so desirable a voice is this, that it could not breed loathing, though it were uttered both day and night, say the Fathers in an ancient Council. 6. GOD'S goodness, in beholding our impurity, admired. Gr●g. lib. 5. moral▪ quasi quaedam restis animae caro est: and this garment, saith he, habet tincam suam, quia ab ipsa carnalis tent●tio oritur ex qua laceratur. Nyss. de opefic. hominis, cap. 16. Naz. orat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. de perfecti●ne justitia cui bonum esse, h●c est ipsum esse: therefore alone good. Luke 18.19 Hence appeareth how wonderful is His Goodness, that any ways accepteth us dwelling in tabernacles of clay, and defiled not only with the dust of earthly things, but also with the filth of sin. The Heavens are not clean in His sight; and His Angels He chargeth with folly, job 15.15. and 4.18. The Seraphims cover both● their faces and feet before Him, Isai. 6. If those heavenly spirits, free from all bodily tainture, attain not to the purity which His service might require, how can we, so far inferior to them, whose foundation is in the dust, whose flesh is as it were a mothie garment, who dwell continually as it were, and are trained up in sin, as Gregor. Nyssen. speaketh, be pleasant in His sight? When all is said of the perfection of our holiness, that can be truly said, when we are propter excellentiam vitae, Greg. lib. 12. moral. cap. 17. called the Heavens, ye● are we not clean in His sight, infinitely yet are we distant from that most sublime Light, whereof the most pure light here is but a small ray & beam. It is much for any created nature, how pure soever, to draw near any way to Him that is only bright, and shining, and in purity exceedeth all bodily and spiritual nature; whose Goodness is His very Being, as August▪ speaketh. Notwithstanding, so marvellous is His goodness, that He calleth us undefiled and fair▪ holy and without blame before Him in love, and maketh us accepted in the Beloved, Ephes. 1.4.6. And thus much of Holiness belonging to GOD, as considered in Himself. I come now to the second Branch, which is Holiness belonging to Him, considered in His works, and ways. If we consider GOD in His ways, V. Holiness belongeth to God, in respect of His ways. 1. Degree. He neither doth nor willeth evil. Basil. homil. Quod Deus non sit author mali. Faust. Rheg. 2. the great. cap. 3. Nec quarum rerum ulto● est DEUS, earum & author credendus est. Ambros. hexam. lib. 1 cap. 8. Euseb. 6. de preparatione, cap. 5. Holiness belongeth most perfectly to Him, PSAL. 145.17. The LORD is righteous in all His ways, and holy in all His works. We shall lay this open to you, in some measure, in these four degrees: The first, whether we consider His works done by Himself alone, or with us, there is no blot to be found therein, Psal. 5.4. Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee. saint Basil, in a Homily of this subject, sayeth, that it is as great an impiety, to affirm GOD to be the cause of evil, as to say with the fool, There is no GOD, PSAL. 14.1. They both deny GOD to be good: For if He be the cause of evil, sayeth he, He is not good; and if not good, than not GOD. GOD and Good are not so near in name, as in nature. Therefore, sayeth he, in both these there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a denial of GOD. He is not the author of those things, whereof He is the revenger. To affirm the contrary, is feralis opionio, a detestable tenet, sayeth Ambrose. It is a most horrible injury against GOD, sayeth Eusebius. Therefore Plato commanded, that none should be permitted in the Commonwealth, young or old, in sport, or earnest, to say, that GOD is the cause of evil. All that He made, was good, GEN. 1.31. And all that He maketh, is so. He neither doth evil, nor desireth it to be done; neither giveth He strength and concurrence for that end; neither any way approveth He it when done- Habak. 1.12.13. Art not Thou from everlasting, O LORD my GOD, my Holy One? Thou art of purer eyes, than to behold evil, and 〈◊〉 not look on iniquity. And this is very true, not only of actual, but also of habitual evil. False and absurd is it, Vasquez▪ Disp. 40. in promam secunda cap. 4 which some of the Schoolmen say, that GOD may immediately, and without concurrence of the second cause, infound a vicious habits into the mind of man. For such an habit, should be an habitual impelling and inclining to an evil act: See Gabriel Alvaret. in Isai, cap. 44. verse. ●●. in respect whereof GOD might be said, to impe●● and urge us to sin: which is 〈◊〉 contrary to His HOLINESS. 2. He willeth not evil, in any condition, or for any end, how good soever. The second degree is, GOD willeth no Unholiness, in any condition; or for any end. Evil actions, if proceeding from GOD, could not be allowed for any end, how good soever. For a good end is not sufficient to make things lawful, which are of themselves evil, and unhonest, Ro●. 3.8. Evil may not be done, that good may come. And this is so true, that the good which praesupponeth sin, is not desired by GOD of itself. It is not the final cause of permitting of sin, but causa sine qu● non. If sin be necessary to the execution thereof, it can not be desired, nor intended, before sin. Such a good is the remedy of sin, repentance the chastisementes of sin, whether medicinal in this life, or of mere revenge in the life to come: the exercise, and patience, and humiliation, of the saints: the manifesting of mercy, in pardoning, or of justice in punishing. All these, and the like, which cannot be had without the interveaning of sin, GOD desireth not of themselves, neither seeketh He occasion of doing them, before sin. Yea, of Himself He desireth that there were never occasion of any such good, though sin being supponed, He desire and intend them; for than they have rationem boni, and are desirable; and the execution of them may be without sin. Hence He is said, to will them not voluntate antecedente, but consequent; which taketh occasion of us. Be it far, therefore, from us to say with some, that He made our first Parents, hoc consilio ut laberentur, of purpose that they might fall; because otherways, say they, He could not attain to those principal ends; the manifesting of his mercy, in saving some; and justice, in punishing others: since He could not have mercy, but on the miserable; nor justly condemn any, but sinners. Say not thou, It is through the Lord that I fall away. For thou oughtest not to do things which He hateth. Say not thou, He hath caused me to err: For He hath no need of the sinful man, ECCLESIAS●ICVS▪ 15.11.12. We are so far from believing, Concil. 〈◊〉. secudum. Nec justi● justa dice●●si punien ●eum non venisse, fecisse d●●tur Fulge lib. 1. 〈…〉. say the Fathers of the second Arausican Council, Can. ult. that any man is apppointed to evil by the power of GOD; that on the contrary, if any will be so bold, as to believe so great an evil, cum omni detestatione in illos anathema dicimus; let such be most dreadfully accursed. justice itself should be unjust, sayeth Fulgentius, if it should not find, but make men guilty, that so they might be punished. The third degree is; All His affections and actions are so exactly conform to the rectitude of His eternal Law, 3. Degr●● Impossi●●● for GO● either 〈◊〉 do, or 〈◊〉 evil. that there is no possibility in Him of such evil. For, first, His infinite perfection can not stand with any possibility of sinful defect. All apprehend GOD, as such a One, that nothing better can be conceived: Yea, He exceedeth all good that can be comprehended by thought, or by understanding. Nyssen. de Opisic. hominis, Cap. 16. Which should not be, if He were not out of all danger of falling, and had liberty in respect of moral evil. secondly; GOD necessarily loveth Himself, and all other things but secondarily, and with reference to Himself: Therefore can He not love any thing, but that which is lovely, and which may be referred to His own sovereign goodness. thirdly; Thom. p●●t▪ ●. q. 63. art. 〈◊〉. in 〈◊〉▪ As the rule cannot err, because of itself, it is right, and can not fall from itself; But the hand may err; because not being itself a rule, it may decline from the rule, and not be conform to the outward direction thereof: So any creature, because it is not the rule, may err: But GOD, who is the rule, and can not deny Himself, is not subject to sin▪ or moral error: it is impossible that He should do any thing amiss. It can not be, that He can be the procurer or doer of any evil work, Tertull. lib. ●. contra 〈◊〉. that taketh to Himself, and justly, the Name of Perfect, Father, and judge. Light can not be changed into darkness, nor Goodness itself become wicked. Wicked Martion, as crooked and perverse as his mind was, was afraid to ascribe evil to the good GOD; and choosed rather geminare Deitatem, and to divide it betwixt two; one good, and one evil. The Philosopher affirmeth indeed, That GOD and good men may do evil things. aristotle 4. ●p. cap. 3. But hardly can I think, that he speaketh there according to his own mind; but rather according to the common opinion of those amongst whom he lived. Neither is this praejudiciall to the liberty of GOD. Possibility to do evil, is not necessary thereunto. This is a weakness of created freewill, which is flexible to evil, and liable to defect: It is a blessed necessity, ●ag. 22. d●●vit. DEI. ●p. ult. whereby GOD can not be evil, as Augustine teacheth us. Not only can He not will or do evil; but also of necessity He hateth it, Degree. and that with an infinite hatred. For, 1. since necessarily He loveth the rectitude of His eternal Law, He hateth unholiness, and that infinitely. of necessity He must hate whatsoever is contrary thereunto: and such is all sin. 2. He necessarily loveth His goodness, and perfection of His nature: and therefore must needs hate sin, which is repugnant, and contrary thereunto; As darkness to Light, and deformity to Beauty, and crookedness to straightness, and defylment to Purity. The infiniteness of His hatred appeareth, first, From that He depryveth a sinner for it, of an infinite good; to wit, Himself. 2. To blot it out, He sent His own Son; both to take our flesh, and to undergo death. 3. He for it inflicteth infinite sorrows, and ignominy, even eternal torments. And though one had innumerable good works, yet for one grievous sin, He forgetteth them all, EZECH. 18. For one sin, He thrust down from Heaven so many millions of Angels: He cared not for their innumerable multitude, nor for their eximious beauty, nor for the excellency of their nature, most nearly resembling His; nor for their depth of engine, piercing & comprehending so many things; nor for that blessed sight which should for ever have shined in their minds; or perfect love, whereby they should have loved Him above all things: nor for the praise, thanksgiving, and glory, which He should have had for ever, through saving so many spirits. He cared not for all the evil which He knew could come by their condemnation; their eternal blasphemies, and contumelies, the fall of mankind, and perverting of the whole world. So hateful infinitely to His Holiness was sin, that passing by all these considerations▪ He did strike them immediately with the Thunderbolt of Condemnation. The like terrible demonstration, of His infinite hatred of sin, may also be seen in His dealing towards man. Hence ISAI vi. in that mystical vision, the SERAPHIMS provoke Him as it were, to punishment of that wicked people, by a threefold compellation of His Holiness. What man should not be infinitely punished by His Holiness for sin, if He were not restrained by His infinite Mercy? Hence clearly may appear the error of those who teach, 5. Praedetermination to evil, refuted. That GOD by an absolute will, praedefyned and decreed from eternity, all actions, and positive effects of the creatures, how wicked soever, so and so to be done in particular, with all their circumstances: and, That accordingly in time He moveth, pusheth, and physicallie praedeterminateth them to those effects: This praevious motion being such, that without it no creature can do any thing: But it being present, they must needs do that whereunto it carrieth them. This doctrine at once destroyeth both the Liberty of men, and Sanctity of GOD. The first; For that praemotion, or praedetermination, is independent from our liberty. It is not in our power, though it be simply necessary to our actions, according to the authors thereof, when we have it not; therefore we can not work, some necessary thing being deficient to us, which GOD alone can give. If it be present, we must needs do that whereunto it impelleth: and this necessity is antecedent, Anselm. lib. de concord. prasci. & pradest. Cap. 1. which plainly overthroweth Liberty, as Anselm observeth. 2. It destroyeth the Sanctity of GOD: For if He so move, push, and praedetermine, the will to evil, that it can not do otherways, nor in another manner, how can He be more effectually, and powerfully▪ the author of evil? Which is an horrible blasphemy. To advise, and command sin, should not make Him so truly and effectually the author thereof, as by this doctrine He is made, according to which He directly willeth the evil act, and inwardly moveth, applieth, and praedetermineth the will, that it may be done. Advyce and commandment move only objectivelie, and may be resisted: but this Praedetermination pierceth the essence of the will, and inwardly frameth it to work, so that no way it can be resisted, or the work hindered. If you say, 6. Evasions of the praedeterminants, refuted. that GOD is to be esteemed in these actions, as a natural and necessary cause, and not free, it is false: For He doth nothing ad extra, without Himself necessarily, but altogether freely: 2. If you say, that GOD willeth not that which is formal in sin, this is not sufficient: For by the material of sin, whereunto they say GOD praedeterminateth, they understand the actions, according to all the conditions, and circumstances, determining and making it individual. Now, if GOD be the cause of this, inwardly moving, and praedeterminating our wills, to consent thereunto▪ He must needs also be the cause of that, which is formal. Hence, first, God forbiddeth that in sin, which is material; as when He forbiddeth to commit adultery, or steal. The sense is not, Beware hereof that when thou takest another man's goods against his will, there be in that action the privation of rectitude, or meralitas malitiae; for we can not hinder this sequel of evil. But the meaning is, Take heed thou do not this act, whereunto evil is necessarily joined. If GOD forbid it, and deter from it, can He effectually praedetermine me thereunto, before all inclination of my will, and altogether independentlie from my liberty? 2. Man is no other ways the cause of tha● which is formal in Theft, or the like sin, but by producing the positive entity, and free act, of taking another man's goods. He willeth not the formal evil; yea, he would that this action had been without it; yet doth he properly a moral evil, because evil necessarily cleaveth unto his action. 3. Admitting that Praedetermination, great and light temptations, should not differ by vehemency of the object, or temptation of the Devil: But all the danger should be from this Divine praemotion, and impulse; which being present, we should fall into the lightest; and being absent, should stand in the greatest assaults. All this is so absurd, that even some of the Dominicans themselves, though they maintain Praedetermination in good actions; yet they deny it in evil; Cumel. as Franciscus Cumel, Disputat. ad primam partem, & primam secundae Thomae, pag. 209. If it be objected, That the same absurdities follow upon the immediate concourse of GOD, 7. The objection taken from God's concurrence, answered. to the act of sin, though there be no praemotion or praedetermination: I answer, 1. That this praemotion is more absurd: For, 1. The praedeterminantes admit this immediate concurrence, and the moving, or impelling of the agent beside. 2. Praedetermination hath a necessary and determinate connexion with the act of sin; so that it can not be joined with the contrary act: and GOD, they say, frameth the decree of it, of Himself, and without any respect to our will. But the deniers thereof say, That GOD'S concurrence, though immediate, is general, indifferent, and indeterminate; in so far as the concurrence of GOD in actu primo; that is, GOD, ut paratus ad concurrendum quantum est ex se, & ex munere causae primae, according to His place, is ready to cooperate to any action of the creature, whether good, or evil. This they mean by GOD'S indifferent concourse; and not that the action is only from GOD, secundùm rationem genericam, Weston l. ●. c. 11. the trip. office hominis. as some do chyldishlie interpret them. And so probably they teach, though the act of sin, in respect of that which is material, be from GOD, and the creature both; yet considered as it is free, and in respect of the morality founded upon Liberty, Vasqu. in primam secunda. Canus lib. 2. de locis▪ cap. 4. ad 8. Scotus lib. 1. de nat. & gr. cap. 18. Vega, lib. 2. cap. 15. Raynaud. in Theol. nature. dist. 1. q. 3. art. 1. it is not from GOD. Vasquez, Canus, Scotus, Vega, Raynaud. So in a vital act of understanding or love, though the vitality be one with the entity of the act; yet the vitality of the action followeth not the same cause that the entity thereof doth. For the act of understanding is vital, by reference to that only principle from which it inwardly ●loweth; to wit, the understanding; and yet it receieth not the whole entity, or being, from the understanding alone; but also from the species and habit which sometimes interveaneth. Praedetermination therefore is much more repugnant to Divine Holiness, and innocence. secondly: Some, and those very learned, 8. 2. Answer. Some deny this immediate concourse to evil. have affirmed, That the concurrence of GOD to evil actions, is not immediate, and, as they speak, identificatus, or altogether one with the act itself. So not only Durand. and Aureol. who deny this kind of concurrence to any act; but also divers others; albeit, saith Vasqu. the opinion of Durand. and Aureol. taking it in the full latitude thereof, Dur. 2. sent. dist. 1. q. 3. Aureol. 2. sent. dist. 3● q. 1. art. 1. Vasq. in primam secundae disp. 12●. cap. 2. hath no other patron, tamen quod spectat ad actum peccati, non videtur ita destituta. For amongst the Schoolmen (saith he) Antisiod: L. 2. Summae, Tract. 27. C. 3. and Gregorius Arriminensis, think it probable. Divers also in the time of the Master of Sentences, were of this mind, as he showeth, Lib. 2. Dist. 37. where he himself also dare not take upon him to define the contrary; illarum verò sententiarum judicium prudentis lectoris arbitrio relinquimus: We leave it, sayeth he, to the prudent Reader to judge, which of these two opinions is most true. Scotus also thinketh this opinion probable. Scot ●. Sent. Dist. 37. Aristotle was of this mind, saith Lessius. But, which is most of all, holy Augustine seemeth to have been of this mind, Lesle. de great. cap. 18. num. 8. & 11. Vide Theodorum, Ab●. oppose. 35. Vide Vasq. ibidem. Aug. de perfect. Justitia ratione quarta. concerning evil actions. saint Hieron. Dialog. 1. contra Pelag. sayeth Vasquez in the place before cited▪ seemeth to favour this opinion: but far more clearlic August. for in his second Book, de Lib. Arbit. cap. 20. he sayeth, that motus aversionis, which is sin, is not from GOD: Ad DEUM non pertinere ne dubites, sayeth he: It belongeth no ways to GOD, but to our will. Neither speaketh he only of the defect; but also of the act itself. So in his Book the perfect. justitiae, he sayeth, sin is not res, but actus; for he granteth a distinction betwixt these two; understanding by res, a substance; as in divers other places he doth: & thereupon he admitteth, that there must be some other author even of the act of sin, Aug. lib. 12. confess. c. 11. Item dixisti mihi, Domine, voce forti, in auro●● interiorem, quod omnes ●aturas atque substantias, que non sunt quod tu es, et tamen sunt▪ tu feci●ti; et hoc s●●lum à te non est, quod non est motusque voluntatis à 〈◊〉 qui es, ad id quod minus est, quia talis motu● delictum atque pec●atum est Aug. lib. 12. confess. c. 11. Hoc in conspectis tuo claret mihi, & magis magisque clareseat oro te, atque in ea manifestatione persist s●brius sub alis tuis. than GOD: esteeming it only absurd, to admit an author alicujus rei, that is, of some substance, beside GOD. So he plainly sayeth, that the motion itself of the will whereby we sin, is not from GOD. Thou toldest me (sayeth he) also with a strong voice, O LORD, in my inner ear, how that it is thyself who made all these natures and substances, which are not what thyself is, and which yet have their being: and how, that only is not from thee which hath no being: no, nor the will that slideth back from thee, that art (eminently) unto that which hath an inferior being; because that all such backsliding is transgression and sin. This I have insisted so much in, to show, that there is no necessity in this philosophical argument, to make us admit any thing contrary to true Divinity, and praejudice of the Sanctity of GOD. Leaving, therefore, more curiously to search in this manner of GOD'S working, I conclude this point with holy Augustine, speaking of this matter; this, to wit, that sin is not from GOD, etc. Thou hast manifested unto me, and, Lord, make it more and more manifest, and grant, that in this manifestation I may continue sober under thy wings. If ye urge yet more, that even the power of sinning, given by GOD, and the permission of sin seem to derogate from His Holiness, in His works; because, as the Ethnic sayeth in justin. Martyr. 9 The argument from giving power to sin, & the permission thereof▪ answered. He that may hinder, and permitteth, in effect doth what he permitteth. I answer, first, concerning the power of sinning; that if we understand thereby, a licence to do evil, it is not from GOD; for this is an unbridled disorder of the will, importing in it, permission, impunity, and a formal or virtual approbation of him that giveth this liberty. Thus it is not from GOD, Ecclesiasticus 15.20. He hath commanded no man to do wickedly, neither hath He given any man licence to sin. But if we understand by the power of sinning, a natural power, Vasq. in 1.2. disp. 129. cap. 10. that may be exercised well or evil; it can not be denied, that so taken, it is from GOD; and so, Aug. de gratia Christ. cap. 17. Lomb. in 2. dist. 44. Scotus there & others. Arist. 3. Ethic. cap. 7. August. de Spiritu & litera, c. 31. with Augustine, the Schoolmen teach. Neither is there any blame in this; for if it were not, our liberty would not appear. The free power of doing one thing, is joined with the power circa oppositum in us, as the Philosopher teacheth, and August. with him. When it is in our power to do, it is also in our power not to do, etc. So Thomas there. Therefore this power of sinning, is not evil, but good, and hath a good use, Tertull. 2. in Marcio. cap. 6. to wit, to make us free. Hence Tertullian, Basil▪ and others, grant it, when having to do with those that made GOD the author of sin. I mean, not that the power of sinning, Basil. in homil. Quod DEUS non sit author malorum. belongeth to Liberty, taking liberty in the largest amplitude thereof: for that is false, as we are taught by Thomas, and others: and it is manifest in GOD, who is most free, yet can not sin. Thom. q. 24. de lib. arb. art. 3. & in 2. dist. 44. art. ●. ad primum. This Anselm meaned, when in his Dialogue, de lib. arbit. cap. 1. he said, that the power of sinning is neither liberty, nor a part thereof: yet can it not be denied, that this power belongeth to mutable liberty. The act of sinning, is a free act. So the power whence it proceedeth, must be actus primus, liber. 1. There can not be a second act▪ without the first, proportionable. 2. If this were not true, the power of desisting from sin, should not belong to Liberty: for the liberty of one contradictory▪ includeth the liberty of the other. This indeed is a defect and imperfection; but so also is the mutability of the will: and therefore the Divine Liberty excludeth this, as well as that. secondly, as for the permission of sin, I answer, 1. GOD is not bound to hinder. 2. He hath most just and holy reasons, for which He permitteth the evil of sin: for it is fit, that the Universal and Supreme Governor, having furnished all things perfectly, and most sufficiently, for every good, should suffer them to be carried freely, with their own motions: Otherways, the help given, might seem not sufficient; and the good work done, forced, & not worthy of praise. Therefore Basil, having propounded the question, Why GOD did not take from us the power of sinning? Basil. answereth: As we think not our servantes dutiful, when we have them bound, and in chains; but when they do willingly that which they ought. So he is gracious to GOD, not who doth of necessity, but of virtue; and virtue is of election, sayeth he, and not of necessity; and election is of that which is in our power; and that which is in our power, is free. 2. It becometh men to waken up themselves, to the doing of good, and avoiding of evil; and ever to be solicitous, and attentive, that they be not inlacking to the grace of GOD: but if GOD would permit no sin, there should be no need of this solicitude. 3. He can draw great good out of evil: as, first, The manifesting His goodness, and patience, suffering the contempt of His Majesty by sin. 2. The manifesting of His Divine Mercy, pardoning it; whereunto belongeth the Mystery of the Incarnation of the Son of GOD; and whatsoever He hath done and suffered for us. All this is by occasion of sin, whereby He hath manifested His Glory far more than if sin had never been. 3. The good of His Chosen He draweth even out of this evil. Thus the cruelty of Tyrants served to the increase of glory to the Martyrs. Hence Vincentius the Martyr said to his torturer Dacianus; Nunquam quisquam adeo bene servivit mihi ut tu: Thou hast been the best servant that ever I had. So the wickedness of Heretics serveth for the proving and clearing the faith of the Church: Nunquid perfectè de Trinitate tractatum est, antequam oblatrarent Arriani? Nunquid de panitentia tractatum est, antequam obsisterent Novatiani? August. Psal. 54. Baptism, sayeth he there, Aug. Psal. 54. was not so perfectly handled before the contradiction of the Rebaptizers, or the unity of Christ and His Church, before the separation of schismatics. Thus GOD maketh sometimes a man's own sin, to be occasion of amending his coldness, and presumption; and of greater care and humility in times coming. saint Peter, and many of the saints, have been, by occasion of some fall, ever thereafter more wary, fervent, and humble. 4. This manifesteth the greatness of His Divine Majesty, which is such, that one sin committed against it, is worthy of eternal death. 5. He manifesteth hereby His Divine justice, while He chastiseth one wicked man, by the wickedness of another: as He did to His people Israel, by the Assyrians, ISAI. x. 5. or while He permitteth one's sin, for the punishment of another, in the sinner himself, ROME 1. Thus sin is called the punishment of sin: not that it is properly a punishment; for it is not intended by GOD the Punisher; but because the permission of it is a punishment willed by GOD for revenge; through which permission, by accident, another sin falleth out. For when a man, by former sins, maketh himself unworthy of the inspiration and protection of GOD, He withdraweth it from him; that is, He giveth him it not, as other ways He would have done; and so he falleth into other sins, which, by the grace of GOD, he would have eschewed. Lastlie; The splendour of His justice shall appear, when sin shall be revenged with eternal punishment. So He draweth many fold good out of sin. almighty GOD, August. in E●chyrid. cap. 11. sayeth AUGUSTINE, who hath power of all things, since He is infinitely good, would suffer no evil at all to be in His work, except He were so powerful, and so good, as that He can draw good out of evil. So neither doth His permission derogate from His Holiness, nor yet from His Providence. He is not an idle spectator of sins and sinners; but everywhere His Divine Providence over-ruleth them. Though they press to draw themselves from His Disposition and Providence, yet can they not: for while they withdraw themselves from the order of His Divine Direction, they fall into the order of His Chastisement: and while they withdraw themselves from the bounty of His Mercy, they fall into the Severity of His justice: and while they will not honour Him by well-doing, they are forced to honour Him by suffering evil: August. l. 12 confess. c. 11. Null●● peccatum aut tibi nocat, aut perti●ebat ordin●●● imperii tui, vel in primo, vel in imo. while they will not willingly be subject, by obeying His Commandments, they are forced, against their wills, to be subject, by suffering Torments. Hence sayeth holy AUGUSTINE, No man's sin doth either hurt thee, O LORD, or disturb the order of thy Government, first or last. Let no man, therefore, blame GOD for his sins. His Holiness is such, (as hath been shown) that He can have no hand in the procuring of sin. 10. Our evil is from ourselves. IAM. i. 13.14.15. Let no man say when he is tempted, I am tempted of GOD: for GOD can not be tempted with evil; neither tempteth He any man. But every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Let us, therefore, smite our own breasts, and rend our own hearts; our destruction is of ourselves; we conceive, and bring forth, this wicked brood, ISAI. lix. 4. Consent not, sayeth AU●USTINE, to thy lust: it hath not whereof to conceive, Aust. l. 50▪ 〈◊〉. 4●. 8. but of thee. Hast thou consented? Thou hast as it were lain with it in thy heart. If thy concupiscence arise, deny thyself to it; follow it not. When lust hath conceived, it bringeth forth sin; and sin finished, bringeth death. Be not, therefore, drawn away with thy lust: deny thyself unto it; follow it not: it is unlawful, it is licentious, it is filthy: it turneth thee away from GOD. Give not the embracing of consent, lest thou bewail the woeful brood thereof. The Devil, indeed, concurreth powerfully; and therefore absolutely is called the Tempter, MATH. iv. 2. 1. THESS. iij. 5. 1. COR. seven. 5. ACT. iij. 3. Yet, it may be, his hand is not so oft, and so much in our falls, as we think. NAZIANZ. Why cast we all the fault upon our enemy, since our own wickedness giveth him strength? Nazian●. 〈◊〉. 2. Blame thyself wholly, or chiefly; for thy fire, is the Devil's flame. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. Tract. 12. in joan. Hieron. Matth. 4. Ambr. Hex. 1.8. The Devil can not cast down the will: he can but prepare the bait, and hook; and so allure, and entice; but not force, and compel. If a man consent not, he can do nothing: Therefore said he to our Saviour, MATTH. iv. 3. LUKE iv. 3. Command these stones, etc. Cast thyself down, etc. If thou wilt fall down, etc. all words of sollistation, and provocation, as Hieron. marketh. Much less can th'allurement of the creature cast us down, which is but a trap, for the feet of the foolish. excellently sayeth Ambr. to this purpose; Our danger is chiefly from ourselves: not from any thing without: within is the adversary, within the author of our error. Thou thyself art the cause of thy impiety: thou thyself art the leader unto, and the kindler of thy crimes. Why labourest thou to excuse thy falls, by accusing of another? O that thou wouldst not drive and cast thyself headlongs, etc. And thus much concerning the second branch of HOLINESS, as it belongeth to the Lord in His ways. Now let us come to the third, and speak of HOLINESS, as it belongeth unto Him in respect of those that serve Him. The third ●ranch. HOLINESS belongeth ●o GOD, ●n respect ●f all that ●ertayne to ●im. HOLINESS belongeth to GOD, in respect of all that pertain unto Him; but especially, in respect of Men; and amongst these, chiefly, in respect of the PRIEST, and High PRIEST. All this world is as it were The Temple of His DEITY, consecrated to His worship, sanctified by His presence, and filled with his glory, ISAI. vi. 3. 1. The whole world, an holy Temple. Everywhere as it were, we may see Him present; and ever, as in His presence, should walk in it, as in an holy Temple, worshipping, praising, and blessing Him; for in His Temple doth every one speak of His Glory, PSAL. xxix. 9. Even the senseless creatures praise and bless Him; because, so much as in them lieth, they excite to this duty such as have reason, by their representation of the Divine perfections. Herein their goodness and chief use standeth, and for it they were chiefly made. Hence the creatures are called the proclaimers and Witnesses of the DEITY; Prosp. 2. de voc. Gent. cap. 4. whose voice is heard and understood everywhere, PSAL. nineteen. 1.2.3 ACT. xiv. 17. The spirits of Men are yet more properly His Temple; His presence in them is more illustrious, 2. Man, a more holy Temple. than in things bodily; and they may come to Him, and be joined to Him more excellently than those: there is no soul, which is not more capable of Him, than the whole world beside: therefore the Fathers, Nyssen. and Chrysost. mark, that GOD proceeded to the making of Man, Nyssen. d● opific. hom. cap. 3. Chrysost. hom. 8. in Genes. as it were with deliberation, and drew as it were beforehand his portraiture by His word, showing what a one he should be, and according to what likeness, and for what end, Genes. 1.26. He is more especially sanctified unto His Divine worship, and inhabitation, than all things bodily; that converting himself within to his indweller, he may converse with GOD, worship, and adore Him. He alone, and the Angelical Spirits, may know and love Him, which is true Holiness, whereby He dwelleth in them, and they become His Temple; much more happy and sublime, than all this bodily world, which is not sensible of His presence. This Knowledge and Love unite them unto Him, by a vital band: thereby they are made partakers of His Divine Nature, 2. PET. 1.4. Yea, and thereby are changed in Him whom they know and love, and become one Spirit with Him, 1. COR. 6.17. So in them is required a more special Holiness. Hence, though Man received many rich and costly endewmentes from his Maker, 3. Man's Holiness in the creation. in the day of his creation; yet the jewel of greatest price and value, was Holiness. The colours wherewith GOD drew His Image and likeness in Man at the beginning, were not bodily; but they were Purity, immunity from perturbations, blessedness, and an estate free of all evil. With such Flowers did the Framer of His Image adorn our nature, Nyss. de hom. opific. cap. 5. & cap. ●. sayeth Nyssen. This Image (sayeth he again) was not adorned with purple, nor did show forth its dignity by a Sceptre, or Diadem: but in stead of purple, was clothed with virtue, which is the most Royal Garment: and for a Sceptre, had the blessedness of Immortality: and in stead of a Royal Crown, was adorned with the Crown of Righteousness. By all other his perfections accompanying Essence, Life, Sense, or Reason, he was indeed like his pattern, more or less: all these did in some degree and measure resemble that which in his Maker was entire, perfect, and infinite: Yet the chiefest of all these compared to His Sanctity, were but the footsteps of His DEITY. This was the lively Character of His Image, Ephes. iv. 24. By this one he was nearer GOD, than by them all. This was the sovereign Quality, whereunto all the rest did homage, and whereupon the safety of them all depended: while it was safe, all these were well; but being lost, they perished. 4. His Holiness in Hi● restauration. If we consider the Restauration of Mankind, this will yet appear more clearly: For in CHRIST JESUS, GOD by Himself, and not by any created gift, sanctifieth the humane nature; drawing it above all things created to Himself; and substantially uniting it, into the person of the Son of GOD: Therefore the Ancients say, that by the Deity itself, the manhood of CHRIST is velut igne penetrata, & unguento delibuta, pierced by it, as it were, with fire; and anointed by it, as with ointment: so the Divine nature in this union, is as it were the ointment, & the humane nature, that which is anointed. Whence also is the Name of CHRIST: CHRIST (saith Nazianz.) became man, that He by Himself might sanctify men, and might be, as it were, leaven, to the whole lump; Nazian▪ Orat. 36. and that uniting them to Himself, who was condemned, He might deliver them from damnation; being made for us, all that we are, except sin. The Son of man, in respect of whom He came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He is CHRIST, by the DEITY anointing Him; not by the operation thereof, as it did to others; but by the presence of itself: the effect whereof is this, that he who anointeth, is made man; and he that is anointed, is made God. Elias Cretenses writing upon this place of Nazianz. sayeth, that whereas others were sanctified by grace, in CHRIST the presence of the DEITY itself was in stead of anointing. The fullness of the Godhead dwelleth in Him; and therefore the fullness of Holiness. So He is Sanctus Sanctorum. CHRIST, sayeth August. P●●6 ●6. 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 Holiness. Here kytheth an infinite goodness of GOD, which hath apppointed such a Fountain of Purity and Sanctity of Mankind. Of His fullness we all receive, JOHN i. 16. By this One, all that are made holy, are sanctified, as by one all were defiled. From Him cometh all Holiness to the outward Symbols or Sacraments which He hath instituted for us that are rude, & led by Sense; that by these sensible things He might sanctify us, and by bodily touching He might infuse His Spirit, and His gifts, in our souls, and faculties thereof; that thence it may break out in all our actions; and so the whole man, and all his life, may be wholly devouted, and consecrated to GOD; and thereby reduced to Him, who is the Supreme good, and last end, from whom he came, and in whom for ever he should rest. He is blind that can not perceive from that which hath been said, 5. Necessity 〈◊〉 Holiness 〈◊〉 in all 〈◊〉. the necessity of Holiness in all. If GOD be of such infinite Purity and Holiness in Himself, in all His works, and in all His appointments towards us, how can He but require Purity and Holiness in all them that worship Him? LEVIT. xj. 44.xix.2.xx.7. and 1. PET. 1. Whence this HOLINESS TO THE LORD was to be written not in the edge of the people's garments, nor in any obscure part of the Priest's Vesture; but on the head, the most eminent part of the body; and on the forehead, the most conspicuous part of the head: that all seeing it in so eminent a place, might think the care of it, their prime duty. No servand can please that Supreme Purity, but he that is pure: None ever pleased Him, but by Holiness: none ever displeased Him that was endued therewith. He is the Spouse of pure Souls, sayeth Nazianz. No wonder that, ●azianz. that Fountain of Holiness, will have none to serve Him, but those that are holy▪ that Author, Ende, Rule, and Example of all Holiness, by whom, for whom, and according to whose likeness all things are sanctified, both in Heaven and earth. He hath not commanded us to imitate His Power, nor Wisdom, nor height of Majesty, but Holiness: Ye shall be holy, for I am holy, LEVIT. xj. 44. To it from eternity He choosed us in CHRIST, EPHES. 1.4. And this is that which bringeth to the eternity of Bliss, MATTH. v. 8. Blessed are the pure in heart, for they shall see GOD. He that hath this hope, purgeth himself, that he may be pure, as He is pure, 1. JOHN iij. 3. Without Holiness no man shall see Him, HEB. xii. 14. This is His will, 1. TH●S▪ iv. 7 For this end hath He sanctified Time, ISAI. lviij 13. Place, MATTH. xxiv. 15. Persons, DEUT. xxxiij. 8. For this end hath He given us His sanctifying WORD, john xvij. 17. in plenty, and His holy Sacraments, Ephes. v. 25. For this end CHRIST was sanctified, john xvij. 19. Ephes. v. 27. So we are most straytlie tied to Holiness and Purity. The title of Christians is An holy People, ISAI. lxij. 12. And they shall call them the holy People, An holy Temple. To signify this Holiness and Innocence, Dionys. Areopag. Hie● Eccl. cap. 12. Ambr. de iis qui mysteri● initiantur, cap. 3. Aug. serm. 157 & 163. de tempore Chris. Hom. in Psal. 119. Christians at Baptism were clothed with a white garment. The solid praise of every Christian, is Holiness. Hath any Riches, joy, or Honour, and is not Holy? wo unto him: he hath received his consolation, Luke vi. 24.25. He shall mourn and weep, and shall be abased. Is any learned, or eloquent, & not holy? wo to him, though he speak with the tongue of Men and Angels; though by the sublimity of contemplation he should seem to converse with the glorious Spirits; yet shall he be thrust down, to the lowest Hells, to utter Darkness. On the contrary; Is a man poor, base, unlearned, rude, and every way contemptible? Yet, if Holy, blessed is he: Blessed are the pure in heart; for they shall see GOD, Matth. v. How careful then should we be, to purge ourselves from all uncleanness of the flesh, and of the spirit? How careful to eschew all uncleanness, in thoughts, words, and actions? Otherways, our souls are hateful to GOD, and become an abomination to that Holy One. Alas! Where is this HOLINESS, that aught to be, 6. Our defect herein lamented. and that may be so abundantly in us? We do not sanctify the LORD of Hosts, neither is He our Dread. We profane His Holy and Reverend Name, His Holy Day, His Holy Word, Ezech. xxxiij. 32. His Holy Sacrament, 1. Cor. xj. 29. Yea, by our wicked and unclean lyves, by our security, and obstinate impenitency, we, in a manner, count the Blood of the Covenant, wherewith we were sanctified, an unholy thing, Hebr. x. 29. Is it any wonder then, that the Holy One of Israel is provoked to anger? Isai. i. 4. We refuse to express His Holiness in our conversations; and just therefore is it, that He manifest it in the deserved revenge of our wicked lyves. In that terrible vision, Isai. vi. 2.3. the Seraphims cried, Holy, Holy, Holy; again and again inculcating His Holiness, to proclaim the equity of His judgement, & to provoke Him, as it were, to the inflicting of it upon that sinful people, loaden with iniquity. No doubt they cry in like manner now, when they look upon the great impiety and impurity of this Land, though we hear them not. We feel in part the effect of GOD'S Holiness this way. We are almost consumed, and yet we have neither had Sword, nor Famine, nor Pestilence. Through the anger of the Holy One of Israel, the whole earth is darkened, and the people is as the fuel of the fire: no man spares his brother, ISAI. ix. 19. Every one eateth the flesh of his own arm, ISAI. ix. 20. We spread forth our hands, and He hideth His Eyes: We make many prayers, but He will not hear, Isai. i. 15. For all this, His anger is not turned away; but His Hand is stretched out still; because our profane hands are full of wickedness. If He be so terrible to us now, how dreadful shall He be hereafter, when we shall stand before Him, at death, or at judgement? ISAIAH was an holy man, when that vision was presented unto him, Isai. 6. yet how astonished was he at the sight of the LORD? Woe is me, for I am thee undone, etc. How terrible then shall the presence of God thy judge be to thee, who hast not here or there a spot of sin; but hast filthiness incorporate in thy soul? Revel. vi. 16. They said to the mountains, and to the rocks, Fall on us, and hide us from the face of Him that sitteth on the Throne. Go, then, such as are unclean, and unholy; wash you, and make you clean: Go to that pure Fountain, which the HOLIEST of HOLIES hath opened out of His own side, Zach. xiii. 1. and say with DAVID, PSAL. lj. Wash me throughly from my iniquity. Though all GOD'S People should worship Him in the Beauty of Holiness, yet more especially they, 7. Holiness of Pastor▪ that serve at the LORD'S Altar. A terrible demonstration hereof the LORD gave to Nadab and Abihu, Levit. x. 1.2. Their office requireth a particular sanctification, inward, by the grace of GOD'S Spirit, working an ardent and fervent desire of hallowing the NAME of GOD; giving power and skill to dispense the means of Holiness; and moving them to go before others, in a life examplari●ie holy. Outward, by the authority of the CHURCH, separating, and consecrating them with Prayers, Supplications, and imposition of hands, to this Sacred Office, to be Fellow-workers with GOD, and His Instruments, in sanctifying, and saving of men. Therefore this HOLINESS TO THE LORD, was engraven in the head, and forehead of the high Priest; to signify, that though the duty be common to all, yet chiefly belonged to him; and, that he, by his example, should lead all others, both Priests, and People, in the study of Holiness. Exceeding great Holiness is required in the high Priest, whether we consider him in reference to GOD, or Man. Priesthood, sayeth Chrysostome in his excellent Books De Sacerdotio, Lib. 3. is performed on earth; but yet it is to be counted in the rank of heavenly things. And therefore a Priest must be so pure, as if in Heaven itself he were walking, amongst heavenly powers. Terrible were those things which praeceeded the time of Grace, as Bells, Pomgranats, precious Stones, the Mitre, the plate of Gold, the Holiest of Holies, etc. Yet, saith he, if we compare them with the things that are under the time of Grace, we will find them to be very light, and that true which saint PAUL sayeth, 2. COR. 3. For while thou beholdest the LORD sacrificed, the Priest performing that Sacrifice, and pouring ou● Prayers, and the people died, as it were, and made red, with that precious Blood, thinkest thou that thou art yet amongst mortal men, and on the earth? Art thou not rather translated to Heaven? and dost thou not, laying aside all carnal cogitation, behold with a free and pure mind, the things that are in Heaven? And Lib. 6. he sayeth to the same purpose, when the Priest performeth this most sublime part of Christian Service in the EUCHARIST; I demand (sayeth he) where shall we rank him? What integrity should we require of him? What religion? How innocent should those hands ●ee that serve? How pure the tongue, that uttereth those words? What thing should be so pure and clean, as the soul, that receieth so great and so worthy a Spirit? At that time, sayeth he, the Angels stand beside, and the whole order of the heavenly Powers do shout. What is required of him, sayeth NAZIANZ▪ Nazians. Urat. 1. p. 31. that is to stand with the Angels, and to praise with the Arch-Angels, and to send Sacrifice to the Altar that is Above, and to discharge Priesthood with CHRIST, and to restore the frame of Mankind, and to renew his Image, and to be an Architect for that superior world; and, to say more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. ibidem who becometh himself God, and maketh others, such? And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man should greatly purge his mind, and approach beyond others, to GOD, before he take care of Souls, and to mediate betwixt GOD and Man; which is the duty of a Priest, before he presume to offer that great Sacrifice. This is the sum, sayeth NAZIANZ. then, Tbat Priests be such in vettue, as that to speak it in a word, they be heavenly: that they themselves be first purged, then purge others: first endued themselves with wisdom, and then make others wise: first be themselves a light, & then enlighten others: first come to GOD themselves, and then bring others to Him. A Ruler, sayeth GREGORY, should greatly labour to be clean: Greg. lib. 1. Ep. c. 24. he should be polluted with no spit, who hath undertaken this office, to cleanse the hearts of other men: Quia necesse est, ut esse munda studeat manus, quae diluere sordes curate: The hand should be clean, that would cleanse: For if unclean, sayeth he, it yet defileth more. It is written, sayeth he there, ISAI. lij. Mundamivi qui fertis Vasa DOMINI: Be ye clean, that bear the Vessels of the LORD, VERS. 11. This they do, who bear the Souls of their Brethren to the inward Sacrifices; In conversationis suae exemplo; in the example of their own conversation. How clean, then, Qui ad a●e● nitatis Templum vas● viventia in finis conversationis propriae portat●. should he be, who carrieth in the bosom of his own conscience, those living Vessels, to the Temple of Eternity? Therefore, whereas all Christians should be, and are called Sancti, HOLY; Christian Bishops should be, and have been styled Sanctissimi, MOST HOLY. It was the Sanctity of the Priestly Office, and conversation, that procured to those of that place of old so great veneration, Hier. ep. 61. ad Pammachium. Malmesburiensis. Ambros. de dignit. Sacerdotali, c. 2 See Sidonius Apollinaris▪ l. 7. ep. 11. et l. 8. ep. 11. as that it proceeded even to the kissing of their feet and hands. So the people of Jerusalem kissed the feet of Epiphanius, and the people of Rome, the feet of Anselm. Thou seest (sayeth Ambrose) the necks of Kings and Princes bowed down to the knees of Priests; and having kissed their hands, they think themselves guarded by their Prayers. Before we end, let us descend to a more particular application, Transition to the praise of the Bishop of Aberdene. and shortly consider, how this our REVEREND and WORTHY PRELATE, of Blessed Memory, did acquit himself in those Duties; so shall we, according to our promise, conjoin to the consideration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy ONE, and His Holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Sacred Duty, that we owe to the memory of our Reverend and Holy Father. But ye will say, We have heard already his praises. 1. Reasons of his renewed praise. It is true, ye heard them judiciouslie, and eloquently delivered the day of his Funerals; and since that again, and again. The harvest, and reaping, as it were, of his praise, was the day of his Funerals; and therefore none prevented it, left he should have seemed to have thrust his sickle into the field of another: But, after reaping, it is lawful to glean. Neither need ye fear this travel shall be unprofitable; for the field is rich. Beside Glory, is a frequent Celebration by many; Ci●. ●. 3. Tus. ul. 〈…〉 been judicantium de excellenti virtute. Aug. l. 83 quast. 31. frequens de aliquo sama cum laude. and therefore Cicero saith, that it is an unanimous praise of good men, & uncorrupt voice, of many judging right. And holy Augustine defineth Glory. A frequent report, and fame, with praise. Now, if the mouths of many should be often opened, to praise the grace of GOD, in this Worthy Prelate, whose should rather than ours, his Presbyters, who so often, and so much, have tasted the sweet fruits of it? If we consider our office, we are debtors by necessity; if his graces, and the fruits of them, by love, which is far more, as Augustine speaketh. We are debtors, I say, not to him alone, but to GOD also, Aug. in Psal. 103. Conc. 2. who dwelled and wrought in him these things; and to you, whose loving and faithful Pastor he was. Come, therefore, and let us shortly view the Crown of his excellent Perfections, which have been so steadable to this whole CHURCH, to this whole Land, and to you especially. I aim not at a just portrait of his worth: that exceedeth my strength: yea, I doubt not, Plin. in praef. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 10. in laudem Basil. but the most sufficient will be contented with the excellent Painters of old, to draw under their labours of this kind, titulum pendentem, as Pliny speaketh; and to say they are but doing, and had not yet done. It shall content our weakness, to give some small and rude delineation: Even GOD accepteth of that which we are able to do. The first jewel of his Crown that I present unto your view, is his judgement; 2 His judgement. which was in him most rare: it was ready; piercing, stayed, and happy. None could more readily conceive, deeply dyve, or more resolutely and solidly conclude. Two rare Ornaments beautified it: The first, 3 Learning. Singular Learning▪ in holy Scripture; which from his youth he sought, and so followed after, that he did happily wade in the deepest mysteries of that high and sublime Apostle saint john, surnamed, by way of excellency The Divine; as appeareth by his learned Commentary upon his Revelation. The second was Prudence, wherein he excelled not others only, 4 Prudence. but also himself. This made him even in youth famous, at home, & abroad: & for it the wisest king that Europe had did take particular notice of him. By the same, when advanced to Ecclesiastical and saecular praeferment, he governed the difficile and turbulent state of this CHURCH; wherein he did encounter with so many distempered judgementes, perverse and unruly humours, in peace and quietness, Ambros. ep. 24. Aug. ep. 147. possidonius in vitae Aug. c. 19 those seavenhteene years, with wonderful dexterity. By this he as Honorarius arbiter, according to the practice of most holy and ancient Bishops, settled the Variances of Laymen, having recourse to his wisdom, as to an Oracle. Variances, (I say) which if not composed by him, Sidonius Apoll. l. 6 ep. 2. might have broken out into the same doleful effects, which the like Dissensions have brought to other parts of the Country. By the same was he most steadable to the whole Estate, whether he sat in Parliament, or Counsel: and for it honoured and admired, by the wisest of the Kingdom. A most necessary Virtue this was for his place. A Priest, sayeth Chrysostome, should be various: that is, sayeth he, not subdolous, flattering, or dissembling: but one that can accommodate and apply himself according to the matter in hand; and, that can both be benign, and severe. He knew by it how to accommodate himself to times, places, persons, and occasions: so walking with a straight foot, that in the mean time he remembered, that he lived not in Republica Platonis, but in face Romuli; not in Plato's Commonwealth, but in the midst of a perverse Generation: which saying he had often in his mouth; and for not observing whereof, he said Cato was justly censured by Cicero. Another rare Gem of this Crown, was his Eloquence. His expression was grave and majestic, 5 Eloquence powerful, copious, and plain; having in it a singular and sweet insinuation and grace; his face and eyes, (as ye know) shining: so that by his speech, things were presented rather to the sight, than convoyed to the ear. So great was his dexterity in this, that if he did read the holy Scripture, he did so sensibly and powerfully convoy it to the mind, that I have thought often, one might have profit more by his reading, than by reading the Commentaries of many. To these great Perfections, 6 His magnanimity. Arist. l. 4. the morilu●. c. 7. was joined that Ornament of all Virtues, (as the Philosopher calleth it) Magnanimity: so justly may I call the generous, cowragious, and constant disposition of his mind. The Philosopher telleth us, That the magnanimous man is exercised in great matters; and yet so great he is, that none of these is great to him. Such a depth and weight he hath of excellent Virtues, as maketh him also stayed and settled in every thing: whence he is neither moved with allurement of Honour, nor shaken with fear of Danger, nor easily taken up with Admiration. Yea, in his very words & gesture, he is grave, and stayed: and finally, is guided by Truth, and not by Opinion. This worthy Prelate was such a one. He had a Greatness & weight more excellent than the Philosopher could dream of: For beside his Natural and Moral Perfection, which in this kind was excellent, he had that weight of Divine Grace, which establisheth and imboldeneth the heart. GOD, the Rock of Ages, dwelled in his Soul; to whom he was most strictly united, by firm confidence. Hence was he most grave and stayed, in all his words, deeds, and behaviour. This made him, that he chased not Honour, as many do, nor turned his back to Terrors, His face was as Adamant▪ when he was to strive for good against the perverse▪ and no cross could make his heart to break, (as he used to say.) Popular opinion, and applause, he contemned, condemning it exceedingly in those that are affected with it; and recommending nothing more to others, than the contempt thereof. In a word; He was employed in great things, and was encountered with great crosses; and yet he was still greater than his fortunes, (so to speak) whether good, or evil. Thus truly was he Magnanimous. But what of all this rich and precious Crown, which was made up of so rare jewels, 7. His Holiness, in advanceing God's glory. if we find not engraven in it, HOLINESS TO THE LORD? This is the chief, and the life of all the rest: and this in him was not wanting; yea, so distinctly engraven, that thou mightest run and read. All these Perfections he made to serve, both publicklie, and privately, to the glory of GOD, who gave them. Though it would have seemed, that he would have passed his life as a Layman, yet GOD had sanctified him for Himself. His WORD and SPIRIT within him, was a FIRE, which would needs burst out. Therefore, called to the holy Ministry, he obeyed, and followed; and did holily acquit himself therein. Being yet higher advanced to a more sublime Charge, all his endeavour was to hallow the Holy and Reverend NAME of GOD. So he did by his holy and devout Preaching, while health served: so did he by his holy care of the estate of this CHURCH; for which, both for the present time, and for the time to come, he excellently provided. No sooner had he under-taken this Charge, but he began with the Seminaries of Learning; 8. In advisement of learning. from which the weal of the CHURCH, in all ages, most dependeth. This he did seriously, remembering it was laid upon him particularly, As he would answer to GOD in the GREAT DAY. And so happy was his care in this, that what he found lateritia, and almost ruinated, he left marmorea; repaired in the Aedifices, restored in the Bibliotheke, revived in the Professions of DIVINITY, PHYSIC, CANON LAW: whereunto he procured the adding of another Profession of DIVINITY, to the great benefit of the CHURCH, in all following times; restoring also the decayed Honor's due to Learning. To what purpose had the Worthy and Heroic Founders of that UNIVERSITY left it, if it had fallen? And fallen apparently it should have, if by him not under-propped. This duly considered, that UNIVERSITY may be justly called ANASTASIA, as was that Temple of Nazianzen in Constantinople: for he hath raised up in it good Letters, almost fallen to the ground. Was not this HOLINESS? The like care had he to plant good and worthy Pastors, for the present time: 9 In his care of planting Churches. and such was the success of his care, that never any of the Worthy Prelates that went before him, had such a Learned Clergy. Yea, while this Diocese enjoyed him, and that other Worthy Prelate of blessed memory, for singular Piety, and excellent Learning, Incomparable, (I mean, the late Bishop of Edinburgh, not long since your Worthy Pastor) it needed not to have envied any part of this KINGDOM. None had more sagacity to discern good spirits, or care to promove them. They might have said, while he lived, with the Poet, of him, — Sub teste benigno Claud, Vivitur, egregios invitant praemia mores. Hinc priscae redeunt arts, felicibus inde Ingeniis aperitur iter, despectaque Musae Colla levant. 10. His integrity. Plin. in praesat▪ In all this public Administration, such was his integrity, that to him belonged, that, as Pliny 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 being duly weighed, I am not afraid to say, He might have been a Statesman, in the best State of EUROPE, and a Prelate, in the best times of the CHURCH. That which Pliny sayeth of Cato, That he was thought to have conjoined in himself, the three greatest things, Optimus Orator, Optimus Senator, Optimus Imperator, might be not unfitly applied unto him, if ye will put a Prelate, for a Commander. In his private life and conversation, he was Holy: 11. His Holiness inprivate life & death. none more familiar with GOD. The sweet Fruits whereof, as he felt all his life, in many sharp Conflicts and Crosses, which he encountered with, so especially before his death: For GOD continued with him, contrary to the nature of his disease, his judgement, and Prudence, which was the Crown of his Grey Hairs; and his Tongue, which was his Glory: and, which was most of all, his Holiness. So that his Disease, though heavy, was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proof of his Virtue; Naz. ep. 41. he being more blessed in this, than others were in health. It abated nothing of his care of the Glory of GOD, and welfare of His CHURCH: he travelled no less paynfullie now, than before, by his Prayers, sound Advyce, frequent, wise, and powerful Letters. Amongst others, ye had a singular proof of his Religious Care a little before his death; when your suit was, to have for your Pastor, his Worthy, Devout, and Learned Son, ye know how willingly he condescended to his Transplantation; notwithstanding he was the Manager of his estate at that time; and, under GOD, the Stay of his old age, and the Solace of his solitariness, and sickness: whence he professed that for his stay, he would have tripled, what was to be obtained by his removal, if it had been lawful to look in that matter to wordly respects. A great argument this was, that he disesteemed both Estate, Health, and private Contentment, in respect of GOD'S GLORY, & your Weal: which, knowing himself ready now to depart, he thought he could no better promove, than by leaving you in stead of himself, the best Expression he had of himself; that ye beholding his Virtues in him, as in a clear and bright glass, Nazianz. Epist. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. might in effect have him even after his departure, as Nazianzen speaketh of Nyssen, in reference to his brother S. Basil-God also gave him, as an earnest desire to be dissolved; so an undaunted courage against the fear of Death. Some few days before his departure, having most devoutly taken the holy SACRAMENT, with us his Presbyters, and having most affectionately blessed us, he said most devoutly, (tears bursting out for joy) with SIMEON, LORD, now lettest Thou Thy servant depart in peace, etc. And settling himself in his former calmness, & tranquillity, did expect joyfully his LORD: teaching men ●ow to die, as he had taught them how to live: dying as one of the patriarchs, as Moses, josua, or David, in a good age; having the Crown of Grey Hairs, in the way of righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen sayeth of Athanasius, Orat. 23. Therefore, I make no doubt, but that gracious GOD, 12. The conclusion. who gave him the Crown of so many excellent Graces, and the Crown of Priesthood, wherein His own finger did engrave Holiness, hath now given him the Crown of Glory. Let, therefore, his memory be blessed upon earth, as his Soul is blessed in Heaven: and ye who were his people, and whose Pastor he was, remember to follow him, as he did CHRIST. This was, and is, his most earnest desire: So shall ye yourselves be crowned with him, and shall be his Crown, in that Great Day, 1. Thess. ij. 19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord JESUS CHRIST at His coming? Ibi Petrus cum Iud●a conversa, quam post se traxit apparebis, ibi Paulus conversum ut ●ta dixerim mundum ducens, ibi And●e● post se Achaiam, ibi joamnes; Asian, Thomas, Indiam in conspectum sui Judicis conversa ducet. Greg. hom. 17. in Evangel. There shall Pastors and people meet: there saint Peter shall appear, and at his back judea, converted by him; and saint Paul, leading almost the whole world, by him converted. There Andrew shall present before the judge, Achaia; john, Asia; Thomas, India, converted, as Gregory speaketh, O that ye may be with him in like manner with joy, at the right Hand of the judge in that Day! The LORD grant it, for CHRIST'S sake; To whom, with the FATHER, and Blessed SPIRIT, be all Praise and Glory, for ever and ever: AMEN. A consolatory SERMON, Preached upon the death of the R. R. Father in GOD, PATRICK FORBES, Late BISHOP of ABERDENE; By ALEXANDER ROSSE, Doctor of DIVINITY, and MINISTER of the EVANGELL in ABERDENE, in saint NICOLAS Church there, Anno 1635. the xv of April. DAN. xii. 2. And many of them that sleep in the dust of the earth, shall awake: some to everlasting life, and some to shame, and everlasting contempt. IT may, perhaps, seem strange, that the noise of my mourning, for the death of our late Worthy Prelate, was not these days bypast, with the rest of my Reverend Colleagues, heard in public. This duty had been performed ere now, were not Death (fearing that my unappeased grief, through sense of my great loss, should have made me to burst out into bitter and Tragic Invectives against her; and so have brought you all in hatred with her, as with that which the Philosopher sayeth is omnium terribilium, terribilissimum; Of all things that are terrible, the most terrible) did arrest me, by her mighty Herald Sickness: to the end, that by near communing with her, I might know, and impart the same unto you also; that she is not so indeed, as her grisly looks do pretend: not an enemy to the Godly, as now in our mourning she is holden to be, but a friend: and herefore, in your mourning, you should be comforted. For by the death of CHRIST, her nature is changed: Through death He hath destroyed him that had the power of death; that is, the Devil: and delivered them who through the fear of death, were all their life time subject unto bondage, Hebr. ij. 14.15. Death is no more death. I am (sayeth our Saviour) the Resurrection, and the Life: he that believeth in Me, though he were dead, ye shall he live. And whosoever liveth, and believeth in Me, shall never die, JOHN xj. 25.26. By her the Godly are bound in the bundle of Life. She is but the way that all flesh doth go; to put an end to their miseries: She looseth them out of Prison, gathereth them to their Fathers, maketh them lay down their tabernacle, and putteth them into a sound sleep, from whence they shall be awakened to everlasting Life. But because it were endless, to show you all the good we now obtain by Death, I have bounded myself within the limits of this Text, wherein we have a sweet Cordial, for the relief of the heart of Man, from two great evils; to wit, The ignorance of the nature of Death itself, and the ectate of men after death. Fear not to taste thereof; for it is praescrybed by the Greatest DOCTOR in Heaven, or in earth, GOD Himself, the sovereign, and only Physician, both of Soul and body. The Apothecary by whose hand it was delivered, was an Angel, who gave it for a strong Consolation unto Daniel; and he who hath left it unto us for that same use, was this same Daniel, Vir desideriorum, A man greatly beloved of GOD; A Penman of holy Scripture; who spoke and writ as he was inspired by the holy Ghost: And it is of an immortal and never-fading Virtue, flowing from the immortal, and all-sufficient Worth and Merit of the death and Resurrection of JESUS CHRIST. That Death, by the ignorance of the true nature thereof, do not dismay you, learn to know, That it is but a sleep. That the estate after death do not dishearten you, learne, that it is but a wakening: and such a one, as is to Life; and such a life, as shall have no death: an everlasting Life; a sweet Cordial indeed: but the comfort contained in it, doth not indifferently concern all. All indeed shall sleep, all shall awake; but not all to everlasting Life. The awakening of some, shall be to shame, and contempt; for Qualis vita, finis ita: Like life, like end, like awakening: Who liveth in the LORD, shall die in the LORD; rest from their labours, and awake to everlasting Life. And who liveth in sin, their end is destruction, and their awakening is to shame. For this Text hath its own both Extent, & restraint. Extent, all indeed shall sleep, all shall awake. restraint, Some to everlasting Life, some to shame, and contempt. There be some, I know, do not allow to it this just Extent; in regard it is said only many that sleep in the dust. For they think, that all men shall not suffer death, which by sleep is meant here. Grounding themselves upon the words of the Apostle, 1. COR. xv. 51. Behold, I show you a mystery: We shall not all sleep, but we shall all be changed. He distinguisheth all men unto those who shall be alive, and remain unto the coming of the LORD, and those that shall be asleep. Which distinction importeth, That those who then shall be alive, shall not die, but shall immediately, or without any death intenveaning, be caught up, with the rest of the Elect, to meet the LORD in the air. Time will not serve me, to speak of this mystery, as Paul calleth it, at such length as I would: only ye shall know, that the ancient Fathers of the Church have been much divided in their judgements, concerning those whom the LORD at His coming to judgement shall find alive. Chrysostome writing upon that place, and divers Greek Fathers following him, have thought, that they shall not die; but that they shall be changed, from the estate of Mortality, unto the estate of Eternity. Of this opinion also were some of the Latin Fathers; in special Tertullian and Jerome; and divers modern Writers, both Papists, as Cajetan, and some others, led by his authority; as also Protestants, as Calvine, and some others, following him. But many have been, and are yet, of another opinion: that is, they have believed, or at least thought it more probable, That even those who shall be alive at the LORD His second coming, shall truly and really die; that they may undergo the common punishment of Mankind; and shall immediately thereafter be raised up, or quickened, that they may compeare with the rest unto judgement. Of this opinion were divers, both of the Greek Fathers, as Dydimus, one of the Doctors of Alexandria, and Acacius, Bishop of Caesarea, (as we may perceive by Jerome his Epistle to Minerius, and Alexander, EPIST. 152. where the judgement of them both in this particular is related) and Oecumenius in his Commentaries expounding this place: and also of the Latin Fathers, as the Author of the Commentaries upon Paul's Epistles, attributed to Ambrose, in Thes. Cap. 4. Augustine, in some places of his works, as Lib. 20. De Civitate DEI, Cap. 20. although in other places he seem to incline to the former opinion, as Quaest 3. ad Dulcetium. (For he was ever doubtful of this matter, even when he writ his work of Retractions, Lib. 2. Retract. Cap. 33.) I could also for this opinion, cite divers of the Ancients, who will have the words read, We shall all sleep, but we shall not all be changed. But besides these two readings of this place, (which both were to be found in the Greek Editions of that age, as Jerome witnesseth in the end of that Epistle before cited) he likewise telleth us, that there was a third most frequent in the Latin Editions; but not at all to be found in the Greek Copies: to wit, We shall all rise, but we shall not all be changed. Which reading occurreth frequently in Augustine's works: and Ruffinus, before him, followed it, in the exposition of the Creed, expounding the article of the Resurrection. I will not take upon me, to define, or determine peremptorily, this question: For I think with Lombardus, Lib. 4. Sent. Dist. 43. that horum quid verius sit, non est humani judicii definire: which of these are most agreeable to the truth, it is not for humane wit to determine. Nor yet will I take hold of that other reading of the Apostle's speech, We shall all sleep, but we shall not all be changed; although Acacius affirm, That it was in plurimis Graecorum codicibus, to be found in many Greek Copies, as Jerome relateth of him: I will only declare two things unto you, concerning the Extent of my Text, or the universality of Death, and Resurrection. The first is; That from this speech of the Apostle, even taking it according to the ordinary reading of it, as it is now in the Greek Copies, nothing can be infallibly concluded, to prove, that those whom the LORD shall find upon the earth at His second coming, shall not taste of Death; properly and truly so called. For whereas the Apostle sayeth, We shall all sleep, it may be very probably alleged, That by sleeping, he understandeth not Death itself; but the continuance of Death: or, to use Oecumen. his phrase, that the Apostle is speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a long death, or of a death continued for so long time, that the dead bodies may be altered, and dissolved into dust. This may, out of all question, be, That they who then shall be living, shall not sleep: for although they die, yet their death shall not be as a sleep, but rather a sudden slumber; a wink, or nod, of one that would sleep. Nevertheless, seeing many Interpreters, both ancient and modern, do expound that speech of saint Paul otherways; thinking, that he is there speaking of Death itself; and, consequently, that his speech importeth, That some men, and in special those who shall be living at the day of judgement, shall not undergo, or suffer, Death. Therefore my second Assertion is, That the universality of Death & Resurrection, is to be understood, with an exemption of those whom GOD Himself, for some special or extraordinary causes or respects, hath exemed from them. This Peter Martyr observeth, speaking of Henoch and Elias, who for extraordinary respects were exemed by GOD from Death; And such, sayeth he, will be the condition of those whom GOD shall find alive when He cometh to judgement. Yet albeit of this extraordinary exemption, it is the ordinary course of all Mankind, to die, according to that of HEBR. ix. 27. It is apppointed for men, once to die. The jews, although they allow this just Extent of this Text, in this, That all shall die, yet they deny, that all shall awake: R. D. ●imhi, on this place. grounding themselves on the words PSAL. i. 5. Therefore the ungodly shall not rise in judgement. But for answer to them, first, The reading of this place is wrong: for the words are to be read thus, The ungodly shall not stand in judgement. secondly, the Text itself here refuteth them; for it sayeth, That some, meaning the wicked, shall awake, to shame, and contempt. And our Saviour, JOHN v. 28.29. The hour is coming, when all that are in the graves, shall hear his voice, and shall come forth; they that have done good, unto the Resurrection of Life; and they that have done evil, unto the resurrection of damnation. That the Extent, then, may be full, the word many must be either taken distributivelie, referring it to both members, Many shall awake to life, and many to shame; so that multi, is as much as multitudines duae; one company to Life, another to shame: or the word is to be taken collectivelie; not exclusivelie, but extensivelie, and universally, as ROME v. 18. By the offence of one man, the fault came upon all unto condemnation. And in the next verse following, Many were made sinners. Whereby it is evident, that many is taken for all. The restraint is, That some only shall awake to everlasting Life, and some to shame, and contempt. Of this last part, I will speak nothing at this time; but (as Daniel said in his exposition of Nebuchadnezar's dream) let it be to them who by final impenitency hate the LORD, and the interpretation only to his enemies: We have only here to speak of this Text, so far as it concerneth the Godly. Their death is called a sleep; and their estate after death, awakening to everlasting life. Death in Scripture usually is so termed, Deuter. xxxj. 16. the LORD speaking to Moses of his death, sayeth, Behold, thou shalt sleep with thy fathers. And our Saviour, Matth. ix. 24. The maid is not dead, but sleepeth. And john xj. 11. Our friend Lazarus sleepeth: but I go, that I may awake him out of sleep. And the Apostle, 1. Thess. iv. 13.14. I would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as others, which have no hope. For if we believe that JESUS died, and rose again: so them also which sleep in JESUS, will GOD bring with Him. This sleep, do not think that it is of the soul, as some fondly dreamt, that the souls separated from the bodies, were casten into a dead sleep, and remain without all action, until the general Resurrection: or, that that they do rest a space in the dust, with the bodies. Alas! these men are truly injurious, to the souls of the Godly departed, that would either deny them all fruition of GOD, or all action, while they are separated from the body. I affirm not, that their happiness is such, or at such an height, as it shall be, when the time cometh, of which Peter speaketh, 1. PET. v. 4. that is, When the chief Shepherd shall appear, and they shall receive a Crown of Glory, that fadeth not away. But that they enjoy GOD, and even separated from the bodies, they laud and praise Him, is evident in that vision, Rev. v. 11.12. where john sayeth, he beheld, and heard the voice of many Angels round about the Throne, and the Beasts, and the Elders: and the number of them was ten thousand times ten thousand, and thousand of thousand, saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, etc. And as th'Apostle witnesseth, 2. Cor. v. 8. being absent from the body, they are present with the LORD. And Phil. i. 23. his desire was to depart, and to be with CHRIST. And expressly Augustine sayeth, Lib. 13. de Civitate Dei, Cap. 8. In requie enim sunt animae piorum à corpore separatae; impiorum autem poenas luunt, donec istarum ad aeternam vitam, illarum ad aeternam mortem, quae secunda dicitur corpora reviviscant. The souls of the Godly (sayeth he) being separated from the body, are at rest, and the souls of the wicked are punished, until that time the bodies of the one be awakened to eternal life, and the bodies of the other to eternal death; which is called The second death. The bodies then only of the Godly do sleep in the dust of the earth. The souls of men may have, and have their▪ own actions, without commerce with the bodies: For in that the death of man is called a sleep, it evidently signifieth, That the souls of men are not as the souls of other creatures, who lose being with their bodies; their death being no other than a destruction of both. But as when the body sleepeth, the soul will be then thinking, meditating, and discoursing; so when the body is lying asleep in the grave, the soul than is exercising its own heavenly and spiritual functions. That now, then, we may know the nature of the death of the Godly, we have to learn wherefore specially it is resembled to sleep. This appellation it getteth in Scripture, is to testify, what good, what happiness, the Godly gain by Death. And, to omit many other resemblances betwixt them, I will show it in this: Even as a man all the day long wearied with toil, and travel, when the night cometh, laying aside all traffic of the world, he uncloatheth himself, goeth to bed, willingly yielding to Nature; where the senses being tied up by sleep, he resteth from all his travels, and sense of evil: by which rest, he is more enabled against his awakening, for better exercyses, as the Poet saith of it; Pectora duris, Fessa ministeriis mulces, reparasque labori. So the Godly, when the night of death cometh, or when death approacheth, they lay aside all worldly things, and prepare themselves for it: with Ezekiah they set their house in order; knowing, that they must die: they yield to the God of Nature, saying unto them, Return, ye children of men, Psal. xc. 3. They uncloathe their souls, and put off their earthly tabernacle. Then their bodies are laid down in the dust, as in a sweet sleeping bed: and, as job sayeth, as the waters fail from the sea, and the flood decayeth, and drieth up; So man lieth down, and riseth not: till the Heavens be no more, they shall not awake, nor be raised out of their sleep, job xiv. 11.12. Where they are delivered from all cares, all toil, and sense of evil, whereunto before they were subject: and therein they are fitted, and prepared, for all Happiness. By this resemblance, we may perceive, first, that the death of the Godly, putteth an end to all miseries: For by it we are delivered both à malo culpae, and à malo poenae, from sin itself, and from the punishment of sin. After death, the Godly do not sin any more. How great Happiness this is, may be easily understood by that groaning petition uttered by the Apostle, Rom. seven. 24. O wretched man that I am! who shall deliver me from the body of this death? By death they are delivered from it; for he that is dead, is fred from sin, Rom. 6.7. & delivered from the bondage of corruption, into the glorious liberty of the sons of GOD, Rom. viii. ●1. Yea, from all occasions and temptations to sin. Desiit peccare, desiit jactari, desiit miser esse: He ceaseth to sin, or to be tossed with any wind of temptation to sin. In a word; He ceaseth to be miserable: and therefore I said also, that he is fred à malo poenae. In this life man that is borne of a woman, is of few days, and full of trouble, job xiv. 1. And Solomon acknowledgeth, That there is nothing under the sun, but trouble, and vexation of spirit. The body of man is morborum seminarium, a seed-plot of all diseases. No sooner, yea, before we begin to be borne, we begin to be sick: Quis ille qui non aegrotat in hac vita? Quis non longum languorem trahit? nasci hic in corpore mortali incipere, aegrotare est. Aug. in Psal. cij. ant med. Who is he (sayeth he) that is not sick in this life? Who is he that languisheth not? To begin to be borne in this mortal body, is to be sick. The mind and soul of man is subject unto grief, and anguish; which is an intolerable misery: David compareth it to arrows, Psal. xxxviij. 2. For thine arrows stick fast in me, and thy hand presseth me sore. Consonant whereunto is that of job, Chap. xuj. 13. His archers compass me round about: he cleaveth my reynes asunder, and doth not spare. And, A wounded spirit, said Solomon, who can bear? The sense of it made CHRIST Himself say, My Soul is exceeding sorrowful, even unto death, Matth. xxuj. 38. The estate of man is subject to Poverty, and Want: a grievous punishment; for ridiculos homines facit: the poor are the object of mockery. Solomon sayeth, Prov. xiv. 20. The poor is hated, even of his own neighbour. And Prov. nineteen. 7. All the brethren of the poor do hate him; how much more do his friends go far from him? He pursueth them with words, yet they are wanting to him. The name of man is subject to shame and contempt; which even evil men abhor more than death. Saul did rather choose to fall on his own sword, than to be matter of sport to his enemies. The wicked at the day of judgement, ere they endured the indignity of this evil, would rather that hills and mountains should fall upon them. Yea, beside to how many miseries daily is man liable, to hunger, thirst, heat, cold, inaccommodation in dwelling, much travel, vain hopes, etc. how many are his private crosses, his public calamities, and evils, which we bring upon ourselves, injuries done to us by others? Yet when Death cometh, it freeth us of all these. By Death we lie still, and are quiet; we sleep, and are at rest, job iij. 13. And, Blessed are the dead, that die in the LORD: they rest from their labours, Rev. xiv. 13. Before Death come, there can be no perfect freedom from these evils: for, as Bernard speaketh, Liberatio plena atque perfecta ante diem sepulturae esse non poterit, quod maneat jugum grauè super filios Adam, à die exitiu● de ventre matris ipsorum, usque in diem sepulturae in matrem omnium. In hac ergo die eripiam eum (nempè, justum) inquit, quando nihil jam ultra vel quod corpori, vel quod animae faciat mundus habebit. Ber●. Serm. 16. in Psal. xc. A full and a perfect freedom, before the day of our burial, there can not be: for there is a heavy yoke laid upon the sons of Adam, even from the time they come out of their mother's womb, until the day of their burial, when they are received 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 do, either with his body, or with his soul. Whereunto consonant are the words 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 misery! how pleasant to those who live in bitterness! how delectable to the sad, and mournful! For truly of Death we 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 he) an end to all evils in this life, a period to all miseries that fall out in this time; it taketh away all calamity, and maketh an end to all troubles which befall men in this life. He doth therefore hereupon conclude, Sed heu exspectata mors tardè venit! But alas, (sayeth he) long looked for, and much desired Death, cometh slowly! No marvel a Christian said so, since Cicero, an Ethnic, 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 immortal gods, how sweet and pleasant should that be to men, which once being brought to pass, there shall be no more care, nor anxiety! The next Happiness included in this, that it is called a sleep, is, That hereby we are fitted and prepared for heavenly Happiness. By Death there is a preparation made, for our change, to the enjoying of eternal Felicity; whence it is called by BERNARD, janua 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 JOB. The door of life, the beginning of our refreshing, the ladder whereby we go up to the holy mountain, an entry unto the place of that admirable Tabernacle which the LORD Himself made, and not man. What sleep, then, is like to this Sleep? and what Sleep more to be desired than IT, were not the Bed wherein IT is enjoyed, seemeth to lessen all the former happiness? For it is said by the Angel, They sleep in the dust of the earth. The remembrance indeed of this Bed wherein man must take his last sleep, deoth teach man Humility and Sobriety; since as he was made of the dust, to dust he must return again. The Grave must be his House, & he must make his bed in darkness. He must say to corruption, Thou art my father; to the worm, Thou art my mother, and my sister, JOB xvij. 13.14. Yet it doth nothing derogate from the happiness of Death: For, first, albeit it seem base, to lie in the dust of the earth; yet it is the common & only receipt apppointed by GOD, to receive our bodies, in our passage to Heaven. Neither is there any other place for our bodily rest allotted, until our final awakening: Dust (sayeth the LORD) thou art, and to dust thou shalt return, GEN. iij. 19. And therefore, Quis quaeri potest se in ea conditione esse, in qua nemo non est? SEN. Epist. 30. Who can complain of that estate, wherein all men are alike with him? Next; Of all Beds a man can lie down into, it is the most kindly Bed: For the earth is matter omnium nostrum. And when we are laid down in IT, we are but in the bosom of our common mother, who will bring us forth again into another world: in regard whereof the Resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regeneration, MATTH. nineteen. 28. thirdly; IT is of all Beds, the only Bed of Rest, wherein man most securely sleepeth. Of all other Beds, every man, in some sort, may complain with JOS, When I say, My bed shall comfort me, my couch shall ease my complaint; then Thou scarrest me with dreams, and terrifiest me through visions, JOB seven. 13.14. For great travel is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. ECCLS xl. 1. No quiet any where in the interveaning time; but then they shall enter into their peace: they shall rest in their Beds, ISAI lvij. 2. fourthly, IT is a Bed perfumed with the most costly Perfume in the world. We read PROV. seven. 17. that the harlot had perfumed her bed with myrrh, aloës, and cinnamon: but it was a bed of whoredom and wickedness. This Bed is a Bed of Holiness, sanctified by the burial of CHRIST JESUS. For as He died on the Cross for us, so likewise He would be buried; that by the touch of his most holy Flesh, our burial might be sanctified. fively, IT is of all sorts of Beds most honourable: herefore it is written of Cyrus, in Zenophon, that he said to his sons, When I am dead, lay not my body in gold, nor silver, or any thing else: but, with all haste, lay it down in the earth. For what is more blessed, than to be mixed therewith; which not only breedeth all good and pleasant things, but also nowrisheth and cherisheth the same? And lastlie; The second Comfort in this Text suddenly ensuing, taketh away all matter of disheartening: For they shall not lie 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 sleep longer than other ordinary sleeps; yet not to last longer, than the second coming of CHRIST JESUS. For they shall be awakened, to enjoy an happy estate, even Everlasting Life. The knowledge of this estate after death, and long sleep, wherein the bodies do lie, it bringeth, without all mixture of sorrow, unexpressable comfort. First, that man shall be awakened out of this long sleep; here is a singular comfort: but to be awakened to everlasting life, it is the height of all Comforts. Shall awake to everlasting life: this is all one with this, their bodies shall be raised again out of their graves; and after they are united with their souls, shall obtain everlasting Life. This doctrine of the resurrectione of bodies, is only revealed in the word of GOD. It is to all those who have not learned it herefra, as it was to the Athenians, Mockery, Act. 17.32. And yet it is the only ground of our comfort: For, if in this life only we had hope in CHRIST, we were of all men most miserable 1. COR. 15.19. It is that which giveth us confidence and hope: For Resurrectio mortuorum, est fiducia christianorum, sayeth Tertul. de resur. carnis·s It is an special article of our Faith, which we must hold undeniable against all such wicked Heretics, who would deny the same; wickedly thinking, that the bodies being resolved into their first principles, shall lie without hope of restoreing to life. Or, if there be any bodies at all glorified, they shall not be the same which were laid in the grave, but some other made of the air, or such like thing. An impious Heresy, most manifestly against infinite testimonies of Scripture, whereof this is one most evident. Wherefore, Augustine, Lib. 20. de Civit. Dei cap. 23. showeth it to be the same with that of our Saviour, john 5.28.29. For those whom the Angel sayeth, that they sleep in the dust, are said by our Saviour, to be in the graves. And what is to the Angel, They shall awake. It is to Christ, They shall hear the voice of the Son of man, and come forth. The Angel sayeth, Some to everlasting life, some to shame, and eontempt. Our Saviour sayeth, Who have done good, unto the resurrection of life, and who have done evil unto the resurrection of damnation. So clearly consonant, that our Saviour's words are a plain exposition of the Angels, Tertullian most learnedly in his book De resurrectione carnis, refuteth this Heresy: and the learned after him have done it most fully. As for that they object, That the body being a base, vile, contemptible, and corrupted thing, how can it be awakened to glory? they should have considered, That albeit in matter it be base, yet it is made wonderfully honourable. By GOD Himself was man created to be immortal: and He made him an Image of His own eternity. And CHRIST JESUS now incarnate, hath honoured us with this, That we are members of His body, of His flesh, and of His bones. Ephes. 5.30. And by the glorification of His body, our bodies, His members, are already begun to be glorified. And that He might present us unto Himself glorious, hath cleansed our bodies by the washing of regeneration, and made them temples of the holy Ghost: and we are fed by the body and blood of JESUS CHRIST, to the certain hope of this Resurrection, according as our Saviour sayeth john 6.54. Who so eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up 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 be rewarded together. In this point I marvel much how they dare derogate from the power of GOD: for He who made man first of nothing, what can hinder Him again now to make him up of some thing? For He that calleth things which are not, as though they were, ROME 4.17. how easily may He call back those things that were, and quicken the dead? For what although the bodies be burnt in ashes, be devoured of beasts, eaten of fowls or fishes? For Tertullian answering to this, sayeth, Habet et car● suos sinus interim, in aquis, in ignibus, in alitibus et bestiis. The flesh also hath her own receptacles in the mean time, in the waters, in the fire, in the fowls and beasts. Cum in haec dissolvi videtur, velut in vasa diffunditur. And when in these it is dissolved, it is poured in as it were in vessels. Si etiam ipsa vasa defecerint, cum de illis quoque defluxerit in suam matricem terram, quasi per ambages resorbetur, ut rursus ex illa repraesentetur. And if (sayeth he) these vessels fail, and it flow out thereof, by turning again, it is drunken in into the earth, and out of it, it may be refounded again, according to that which is written, Revel. 20.13. And the sea gave up the dead, which were in it; and death and the grave delyvered up the dead that were in them: and they were judged every man according to his works. Showing whatsoever kind of death they died, they must all arise, and give presence, at judgement. Knoweth not the LORD by His infinite wisdom, where the smallest part of the dust, wherein their bodies are dissolved, lieth? and by His infinite power, is He not able to collect them altogether? Shall we deny Him that skill a master of family hath in his own house; or a goldsmith in his shop, who can readily bring every thing out of its own place, and as they ought, in a perfect manner, put them together? Dyverse ●f the Ancients, and in special Tertullian in his boo de Resurrectione ea●●is, cap. 13. do bring the Phoenix, as an argument of the Resurrection: either because they thought the story of the generation of this Fowl, to be vndoubtedli● true; or else, because they knew that it was universally believed; which wa● sufficient for their purpose. This power of GOD is evidently witnessed in the Phoenix, who albeit burnt in ashes, returneth to life: in the Flees and Worms, dead in Winter, reviving again in Summer; in the day buried in the night, the nixt day returning. And to affirm, that those bodies which shall be glorified with the soul, shall not be the same bodies, which were laid asleep, it is to deny the Resurrection. For who can call that a Resurrection? that is, a raising up of that body which was fallen, a wakening of that which was asleep. It were merely ridiculous, as the strength of the former arguments evidently evinceth. Wherefore, we must undoubtedly hold with Tertullian, that Resurget caro, & quidem omnis, & quidem ipsa, & quidem integra. In deposito est ubicunque apud DEUM per fidelissimum sequestrem DEI & hominum, JESUM CHRISTUM, qui & homini DEUM, & hominem DEO reddet, carni spiritum, & spiritui carnem: that is, The flesh shall arise, and all flesh, that selfsame flesh, whole, and in its integrity. For, where ever it be, it is in sure keeping with GOD, through that faithful Mediator betwixt GOD and Man, CHRIST JESUS; 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 laid asleep in the grave, shall be awakened, and that by the ministry indeed of the holy Angels, who are ministering spirits, for the good of the Elect▪ but efficiently it shall be by the voice of JESUS CHRIST, as He testifieth of Himself; Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of GOD; and they that hear it, shall live, JOHN. v. 25. He is their Head, and therefore will awake His own members, to the participation of His own Glory. He is their King, and will therefore call on them, to share of the Happiness of His Kingdom, and to give them a full and final Evidence, That Death is swallowed up into victory. He will declare by His voice, what virtue is in Him, to quicken them; & will possess them with that, which is the end of their awakening, even everlasting life. This is that happy Estate, which the Godly both in their souls and bodies shall enjoy, at the last day. Happy, I say, because of Life; but more happy, because Eternal. The happiness of this Estate, the wit of man can not conceive; no tongue can express it: for no eye of man hath seen it, no ear heard it, nor have entered into the heart of man, the things which GOD hath prepared for them that love Him, 1. Cor. 2.9. And Gregory speaking hereof, sayeth, cum homo mortalis de aeterna gloria disserit, coecus de luce disputat: that is, When as a mortal man reasoneth of eternal Glory, it is as a blind man discerning colours. Yet because such is the eagerness of man's desire, to know somewhat of that Estate, and such unspeakable Contentment it bringeth to the hearts of the Godly, which have the least glimpse of it; therefore the Spirit of GOD in Scripture, hath not left us in this comfortless; but is content to express it, in some sort; that at least afar off we may see that which one day we shall enjoy. He telleth us, That that life, is a life of all brightness, joy, felicity, and glory; That therein we shall get a Kingdom, an Inheritance uncorruptible, undefiled, that fadeth not away. 1. Pet. i. 4. A Crown of Righteousness, 2. Tim. iv. 8. A Crown of Life, a Crown of Glory, 1. Pet. v. 4. An exceeding eternal weight of Glory, 2. Cor. iv. 17. That there shall be Glory, Honour, and Peace, to every man that worketh good, Rom. 11.10. The bodies shall have their glory: For we look (sayeth the Apostle) for the LORD JESUS CHRIST, who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working; whereby He is able to subdue all things to Himself, Phil. iij. 21. That body which was sown in corruption, shall be raised in incorruption: that which is sown in dishonour, shall be raised in glory: and that which is sown in weakness, shall be raised in power: and what is sown a natural body, shall be raised a spiritual body, 1. Cor. xv. 42.43.44. Whereupon it is, that the Schoolmen gather four special Enduementes, wherewith the body, as with a most gorgeous Robe, shall be glorified. It shall be impassable, glorious, agile, and spiritual; suffering no corruption, shining in brightness, as the stars in the firmament, with all readiness and pleasure doing what the soul shall command: free from all animal employmentes, as eating, drinking, begetting of children: neither marrying, nor giving in marriage; but equal with the Angels of GOD, Luke xx. 36. The souls again shall be in perfect Happiness, in regard of their clear vision of GOD. here we see Him but darkly, as it were in a glass: but there we shall see Him face to face. Now we know but in part, but there we shall know, even as we are known, 1. Cor. xiii. 12. And next, in regard of their fruition of GOD: For the Lamb which is in the midst of the Throne, shall feed them, and lead them to the fountains of living waters: and GOD shall wipe away all tears from their eyes, Revel. seven. 17. And thirdly, in regard of their perfect love of GOD. Yea, in a word, man in that estate enjoying GOD, shall participate of that same Happiness, wherewith GOD Himself is happy. For as the Happiness of GOD consisteth in the Vision, or Contemplation of His own Essence; So our Happiness shall stand in the viewing of the Essence of GOD: or, which is all one, in beholding of the glorious, and amiable Countenance of that LORD, in whose presence there is fullness of joy, and at whose right Hand there are pleasures for evermore. Wherefore I may say with BERNARD, Et quis non illic habitare vehementer desideret, & propter pacem, & propter amoenitatem, & propter aeternitatem, & propter DEI visionem? that is, And who will not earnestly desire to dwell there, for the peace, the pleasure, the eternity, and the sight of GOD there? Having thus shortly run through this consolatory Text, the doctrine whereof, as it is at all times, so now most necessary, when your hearts are fraughted with grief, for the death of our late Venerable Prelate; of whom albeit much hath been worthily spoken, yet it is impossible for us, (not being of equal worth with himself) to speak according to his worth: Vt enim de pictore, sculptore, fictore, nisi artifex judicare, ita nisi sapiens, non potest perspicere sapientem, Plin. Sec. Lib. 1. Epist. 10. Only a wise man (saith he) can fully observe a wise man: and he must be of equal worth, who can remark in the Worthy, what is worthy to be observed. Therefore I resolved to cover his praises with silence, and now only comfort you against his death. But fearing, if too suddenly I did stop the current of your grief, it should rather overflow, nor cease; I can not but give you this vent, and with you acknowledge, that great is the loss which both Church and Policy doth sustain, being deprived of him: For justly may that testimony of praise be given him, which the wise man giveth to David, Eccl. 47.2. As is the fat taken away from the Peace-offering, so was David chosen out of the children of Israel: For albeit all the Peace-offering amongst the Israelites, was by a special law consecrated unto the LORD, yet only the fat would the LORD have given unto Himself, as the special, chief, and best part. So albeit all the people of Israel were holy unto the LORD, yet DAVID, in comparison with them, was as the fat of the Sacrifice, above others chosen of GOD, and delectable unto Him. So may I say of our worthy Prelate, As the fat taken away from the Peace-offering; so he, a man full of fat, that is, of choice and excellent gifts, was specially chosen out by GOD, to be consecrated to His glory, in the good of His Church, and Commonwealth here. For he testified, in all the acts of his life, that the grace of GOD had appeared unto him, and taught him to deny all ungodliness, and worldly lusts, and to live godly, righteously, and soberly, in this present world: still seeking for that blessed Hope, and glorious Appearance of our LORD and SAVIOUR JESUS CHRIST. And, in particular, in the acts of his Priestly, or Ministerial Calling, he did testify, that he was a chosen Vessel unto CHRIST, to carry His Name. For he was a workman, who needed not to be ashamed▪ rightly he could divide the Word of Truth, fled youthful lusts, and did follow Righteousness, Faith, Charity, and Peace, with them that call on the LORD with a pure heart, etc. In the acts of his Prelacy, he kithed, that the LORD had separated him, for this work, as a man fit to rule. For he was one that did rule his own spirit: and so, in Salomon's esteem, better than one that taketh a City, Prov. xuj. 32. In which Charge, as you have heard, he worthily did discharge himself; providing for Seminaries of Learning, and nowrishment for seed to grow therein. In these Seminaries, the Youth, as pleasant plants, did abundantly spring up in his time: and he, after due trial of their worth, planted them in the LORD'S Vineyard: yea, after he had planted them, he transplanted some of them from one part of it, to another. For, as a wise master Gardner, sometimes he plucked fully up unprofitable trees, out of their places, that they should not trouble the ground any more; sometimes, according to the nature of the soil, and the worth of the plants, he did transplant them; that profitable trees, might have profitable rooms. And, above all, he had a care, that the pestilent weeds of Heresy and Schism, should neither abide, nor enter therein: that almost here, by his means, he hath plucked up Popish Superstition by the roots. And in the acts of Policy, as a Statesman, he did evidently declare, that our mighty Prince did choose him out, according to the wise counsel of jethro to Moses, for an able man, one that feared GOD, loved the Truth, and hated covetousness, Exod. xviij. 21. And so he discharged himself in all Employmentes of that kind, that with JOB he might have said of himself, that he was in such admiration amongst the Princes, and Nobles, that when he spoke, they refrained talking, and laid their hand on their mouth: they held their peace, and their tongue cleaved to the roof of their mouth, job xxix. 9.10. That such a man is taken away, it can not be denied, but that it praesageth some heavy judgement upon this Land: and that the rather, as Esay in the like case complaineth, 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 evil to come. Esay. lvij. 1. Oh, if men would consider, how that such men are both Lights and Pillars, where they live; and what respect the LORD hath unto them; and how from time to time He hath wonderfully spared others, for their sakes: how all israel was spared, for one Moses: and how he would have spared Sodom and Gomorrah, if there had been ten righteous men therein, Gen. xviij. and how that the Angel could not do any thing against them, until LOT did escape to the mountains: The consideration of this, would make them to take to heart the death of the Righteous, and in time by repentance prevent these judgementes, which seem to ensue. This is the special use should be made of our Prelate's death: and not, as we are all doing, mourn or weep for him. For, knowing the happy estate wherein he is, we have matter to rejoice, and be glad. His soul is convoyed to the bosom of Abraham, wherein the glorious company of Angels, and blessed saints, he is praising the LORD. His body now resting from many toilsome travels, is laid in a sound sleep; out of which, one day, by the sweet voice of his Saviour CHRIST JESUS, it shall be awakened: and when He shall come in Glory, He will then bring him both in soul and body to Glory with Him: and then, with other wysemen, he shall shine as the brightness in the firmament; and because he hath turned many unto righteousness, as a far for ever and ever, DAN. 12. Wherefore should we then mourn 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, we ought not to mourn for the faithful that are dead, but give thanks to GOD for them, who hath vouchsafed to delyver them out of the miseries of this life, and as we are persuaded, hath made them to flit unto the places of refreshment, light,, and peace. And, I am assured, if he were now speaking to you, he would tell you of his Happiness; that he resteth now from his labours, and that his works have followed him. So that if we mourn now, we may hurt ourselves, but not profit him. Let those only carnally mourn for their friends, that are ignorant of the nature of Death, and deny the Resurrection. But let us rejoice, who know they are asleep, and shall be awakened, to everlasting Life. First, then, you worthy Citizens, cease now, and leave off your mourning for your Reverend Prelate: be no more like Rachel, who wept for her children, and would no be comforted; nor with joash, weeping over the face of Elisha, and crying, O my father, my father; the chariot of Israel and the horsemen thereof. Albeit I must yield this much to your grief, that being depryved of him, you have these concurring judgementes: There is taken from you the judge, and the Prophet; the prudent, and the ancient; the honourable man, & the counsellor, the eloquent orator, ESAI. 3.2.3. Therefore I cannot better speak unto you, than in the words of our Saviour, to the women who followed him to the place of his sufferings, Weep not for me, but weep for yourselves, O ye daughters of jerusalem. So you have no matter to weep for him, but only for yourselves. Weep, that when you had him, you made not a good use of him; that you did not obey his doctrine, follow his counsels: and yet in this he hath not left you comfortless; for more carefully he hath provided pastors for your instruction, nor ever any that went before him: whose doctrine if you harken unto and obey, when Death (which may be shortly) shall seize upon you, and ye shall be gathered unto him; with comfort you shall see him, and say, here is he that turned us unto righteousness: and at the sight of you joyfully shall he say, LORD, lo, here am I, and the children which thou hast given me. HEB. 2.13. Next, you my Reverend Colleagues, his much respected Presbyters, why continue you your mourning, like Orphans destitute of a father? you are not ignorant, as these who have not hope. Remember you not how careful he was, not to leave you comfortless? what testimonies at his death had we of his love? did he not shortly before his death communicate with us alone, in the holy Sacrament of the blessed body and blood of CHRIST JESUS▪ which was the last testimony of CHRIST his own love to his Disciples? when Elijah was to be rapt up into the Heavens, being desired of Elisha, saying, I pray the let a double portion of thy spirit be upon me; It seemed hard this petition to Elijah: yet how gladly did our ELIjAH, when we Elisha-lyke, on bowed knees, did beg His blessing, answer us, with his hand on every one of our heads, saying, The LORD bless you, and double his grace, and love to you, that ever he granted unto me. What can we but hope for Virtue from that hand, as Elisha received Virtue from the Cloak of Elijah? Remember that story registrated by Ambrose, de off. lib. 1. cap· 41. of Sixtus Bishop of Rome, and Laurens his Deacon: who seeing his Bishop going to Martyrdom, weeping, said, Quô progrederis sine filio pater? Quô sacerdos sine diacono properas? nunquam sacrificium sine ministro offerre consueveras? quid in me displicuit pater? num degenerem probasti? experire certè utrum idoneum ministrum elegeris, cui commisisti Dominici sanguinis dispensationem, cui consummandorum consortium sacramentorum: huic consortium sanguinis negas, etc. That is, Father, whither dost thou go without thy son? O thou my priest, whither hastenest thou without me thy Deacon? it was not hitherto thy custom to offer sacrifice without thy helper? what is there in me now hath displeased thee? hast thou found me faint hearted? essay me yet whether or no thou madest choice of a fit helper for thee, to whom thou didst commit the dispensation of CHRIST'S blood, and whose society thou refusedst not in performing the holy Sacraments; why wilt thou deny his fellowship, in shedding of his blood with thee? To whom Sixtus replied, Non ego te, fili, derelinquo aut desero, sed majora tibi debentur certamina, nos quasi senes levioris pugnae cursum recepimus: te quasi juvenem manet glori●sior de tyranno triumphus mox venies, flere desist, post triduum me sequeris: that is, O my son, I do not utterly forsake thee: there are greater conflicts abiding thee: we as old men have undergon lesser skirmisses: to thee, as to a young man, abideth over this Tyrant a more glorious triumph. Thou shalt come shortly: cease therefore to weep. For within three days thou shalt follow me. How often in like manner before his departure did he thus comfort us? yea, if he were now speaking to you, would he not say? I do not leave you succourless; but as I have fought cowragiouslie my fight; so follow my example: the time you have to abide behind me, is but short: your Victory shall be great, and your triumph glorious: and where I am as a star in the firmament, you also shall be there as brightness, shining with me in Glory. And as for you his Kinsmen and Friends, let the days of your mourning and weeping have an end: Non amisistis, sed praemisistis, you have not lost him, he is but gone before you. You had his travels while he lived: let him now enjoy his rest, the end of his travels. I may say to you as Calvine, in a case not unlike to this, said to a friend, Ideo DEUS sustulit, quia & illi è mundo emigrare, & hac orbitate vel te humiliari, vel tuam patientiam probari utile erat. Epist. 19 GOD therefore took him away, because to him to flit out of this world, and to you by lack of him, your parent either to humble you, or to try your patience, it was always profitable. Neither hath he left you comfortless: for there be few of you, but enjoyeth some real testimonies of his love and favour. For never was any parent more affectionate to his children, than he to his respected friends. You have also in his place a son worthy of such a father, in virtue and piety tracing his steps: whom if you duly honour, his worth and affection shall supply much the loss of such a father. And lastlie, let us all not only cease to mourn for him, but also cease to fret at death, since such utility she bringeth to the godly, and let our murmuring against death be turned to an endeavouring to live a godly life; that living well, we may die well. For bona mors justi propter requiem, melior propter novitatem, optima propter securitatem: the death of the just man is good for his enjoyed rest; better for his newness of life; and best of all, for that safety and security he is put into. The LORD then grant that we all may live the life of the righteous, whereby we may die the death of the righteous▪ that sleeping with them in the dust of the earth, with them also we may be awakened to everlasting Life, through JESUS CHRIST. AMEN. Some Letters, or Epistles, with some other Monuments, concerning the godly entry of PATRICK FORBES of CORSE, to the Bishopric of ABERDENE; and His happy Government, and blessed departure to Celestial joy. Letter of King JAMES, of Glorious Memory, King of GREAT BRITAIN, FRANCE, and IRELAND, etc. To the Archbishops and Bishops of SCOTLAND. JAMES REX. RIght Reverend Fathers in GOD, Right trusty and wellbeloved Counselors, and Reverend Fathers in GOD, our trusty and wellbeloved, we greet you well. The Bishopric of Aberdene being now void, by decease of the late Bishop; and we being sufficiently persuaded, as well of the Learning, Gravity, Wisdom, and true Godliness, of PATRICK FORBES of CORSE, enhabling him duly to exercise and discharge the Calling of a Bishop; as of the great and earnest desire of our best affected Subjects of that Diocese, to have him established their Ordinary; as was well witnessed by their expression thereof at the last vacancy of the said Sea. We have therefore made special choice of the said PATRICK, to be thereto preferred. requiring you, for the more speedy and solemn performance thereof, to cause form, and haste unto us, such Writs as we are to sign for that effect; and in every other thing appertaining thereunto, to proceed according to the Ordinance of the late Act made in our last Parliament, anent the election of Archbishops and Bishops. Which not doubting but ye will precisely perform, we bid you Farewell. At New-market, the xxvij of januarie, 1618. The inscription upon the back of the Letter. To the Right Reverend Fathers in GOD, our right trusty and wellbeloved Counselors, And to the Reverend Fathers in GOD, our trusty and wellbeloved, the Archbishops and Bishops of our Kingdom of SCOTLAND. Letter of the Archbishops and Bishops of SCOTLAND; To the Laird of CORSE. To our very Reverend and loving Brother, the Laird of CORSE. RIght Reverend and loving Brother, his Majesty having made choice of you, before all others, to the Bishopric of Aberdene, and signified the same by his Letters unto us, which you shall receive herewith enclosed, we could do no less, than to impart it unto you, & witness the joy of our hearts, for this his majesty's resolution: Not so much for the favour and respect we perceive carried by his M. to yourself, though that both with you and us should be of no little account, as that we foresee the great profit that is to redound to the Church of GOD, by this your Advancement. Others do interpret, according to their minds, that these Places are Places of Honour and ease, and for that respect desired: But we, who have had the experience of so many years' service, know that the care & burden goeth far beyond either Commodity or Honour. And were it not for GOD'S Service, and the uphold of His Church amongst us, we could have wished to live private Ministers, rather than in the rooms we are called unto. But in such Callings, as you know better than any of ourselves, the burden & care of the Charge, must no more deter us, than these outward shows of Honour and ease allure us. To seek Places of this kind, may well be thought Ambition; but to refuse, and draw back, when GOD calleth, is Disobedience: and if it be done for the eschewing of vexations, it is far from the Christian courage & resolution we should all have. Now, we are assured, if any man did ever come to this Place by GOD'S calling, you are he; whether we consider the instance made in the last Vacancy of that Sea, by all the Ministers, and Gentlemen of the Country, which we perceive his Majesty doth not forget; or your own behaviour in it, that by the moyen of none, direct or indirect, hath made suit to be preferred. And therefore, as we from our hearts thank GOD, who hath put it into his M. heart to go this way, so we must in the Name of GOD, and by the love you bear to the maintenance of His Truth, request and require you to accept the Calling, assuring yourself, that we for our parts, how long it pleaseth GOD to use our service here, shall not be wanting, by His grace, in any thing that becometh the Brethren of our Vocation towards you. And our certain hope is, that notwithstanding all these fights we endure with enemies without, & those that should be friends within, our GOD shall give us strength to bear out, and by His Blessing in the end justify to the world our proceedings; wherein having you to be a labourer and worker with us, we shall be so much the more encouraged. As to the rest that should be done for your formal entry, we remit the care thereof to him whom it concerneth, and commit you at this time, and ever, to the protection and blessing of almighty GOD. YOUR LOVING BRETHREN, Saynct-andrewes'. Pa. B. of Ross. Io. B. Cathness. ja. Glasgow. An. Lismorensis. Al. B. of Murray. Edinb. 5. Febr▪ 1618.▪ Letter of the Archbishop of Saynct-andrewes', To Master Thomas Mitchell. To my very loving Brother, Master THOMAS MICHAEL, Minister of GOD'S Word. BRother, I have received your Letter, and am glad you choosed rather to send a bearer, than come yourself at this tyme. My earand was chiefly to signify unto you, that we have obtained his majesty's consent, for placing the Laird of CORPSE at ABERDENE▪ which you and I much desired in the last Vacancy. And, I trust in GOD, nothing shall prove more profitable to His Church, and a better man to bear down the enemies of all within those parts, than this. I look daily for his majesty's Warrant to the Chapter, to conveane, and proceed in that Election: and how soon it cometh, will send to you the particular instructions anent the proceeding: praying you to advertise me, whither to send my Letters, as soon as you can. And so, to the next occasion, I rest Edinb. 16. Febr. 1618. Your loving Brother, SAYNCT-ANDREWES. Letter of a most Reverend Father in GOD, JOHN SPOTSWOOD, Archbishop of Saynct-andrewes', To PATRICK FORBES, Laird of CORSE. To my very loving Brother, The Laird of CORSSE. SIR, AS I was closing the former Letter, a packet came to me from Court, containing a Licence to the Dean and Chapter of Aberdene, to meet, and elect a worthy person to that place which now vaketh, with a private recommendation of his Majesty for yourself. Of this I thought meet to give you signification: Because how soon the Licence can pass the Seal, I will send it, with such directions, as are fit for the orderly proceeding of matters: Neither will I insist with you, not to decline the Place, upon the scruples mentioned in your Letter; seeing we have given you sufficient satisfaction there-anent, and that now, thanks to GOD, we are in the expectation of a good peace: Rather I will beseech you consider, what the state of this time, and the Church of GOD in it, craveth at your hands. I shall not mention the public enemy, or yet our Politickes; who, I am persuaded, did never hear of any thing more to their discontentment, than your nomination for this Place. Only be pleased to look unto ourselves; and you shall see there was never more need to keep a Church from disorder. As ye write of yourself, GOD is my witness, I could wish to be unknown in the world, and serve GOD in the obscurest place, rather than where by His Providence I am casten. But we are not at our own choice, and so must you think. Where GOD calleth, To run away, it is not Modesty, but Rebellion, and Disobedience. GOD give us in this short time, to be wise, and faithful, and to despise all things in respect of the Reward proposed: on which if we hold our eyes, we shall never be discowraged by the malice of the wicked. I take my leave, and rest Your assured Brother, SAINCT-ANDREWES. Edinb. 16. Febr. 1618. Letter of the Laird of CORSSE, to Master THOMAS MITCHELL. To the Right Worshipful, my dear Brother in CHRIST, Master Thomas Mitchell, Minister of the Gospel, at Vdney. RIght Worshipful and dear Brother, after hearty Salutation, the Letters which together with yours are come to me from the South, lead me to think, that you have guessed rightly at the purpose of the Archbishop's entreaty: For even this same night I have received a Letter from all the Bishops in Edinburgh, together with his majesty's Letters to them, and to the lords of his highness' Secret Counsel; very plainly and peremptorily appointing me for your Bishopric. Now his majesty's Letter is both so free and peremptory, as truly it hath casten me into great anxiety of mind; so as I stand much in need of your counsel and Prayers to GOD for direction. I have sent you herewith the copy of his M. Letter, that you may so much the better consider what difficulty of resolution I am put unto. The LORD be my Counsellor. Thus, referring the issue of all to GOD, and commending you heartily to His Grace, I rest ever Keith 13. Febr. 1618. Your assured loving Brother, P. FORBES of CORSE. Another Letter of the Laird of CORSSE, To M. THOMAS MITCHELL. To my Worshipful and dear Brother, Master Thomas Mitchell, Minister of the Gospel at Vdney. RIght Worshipful and dear Brother, after all heartlie salutation, I received your Letter this thursday after noon, the xii of March. After the receipt of the Letters whereof I sent you a copy, I wrote back a long Letter to the Bishops, whereby to excuse myself, and to lay off the burden they had moved his Majesty to lay upon me. But against my expectation I have reported nothing but a more vehement insisting, and that with certification, that by declining the Calling, I will incur his majesty's bitter indignation, and the imputation of contemning GOD'S Vocation, and the voice of His Church also. My lord of Saynct-andrewes' wrote to me also, that a Warrant was come to him, to be signed, and sent to the Chapter of Aberdene, for proceeding to the election; and that he would send it north with diligence. So as I am casten in such agony, as I can do nothing but attend the issue of GOD'S working. I would with all my heart have fled that Charge in this so dangerous a time, and dangerous course in tyme. But they have put me to too great a straight, either to accept, or to incur the king's indignation; which to a Subject is the messenger of death. The LORD send all to a good end. The Grace of GOD be with you. Keith 12 March, 1618. Your assured loving Brother, P. FORBES of CORSE. Letter of the Ministers of the Diocese of Aberdene, To Patrick Forbes, Laird of Corse. To the Right Reverend and Honourable, their loving Brother and Fellow-lobourer in the Gospel, the Laird of CORSE. RIght Honourable, and Reverend, our love and duty in our common Saviour remembered, please, at the last General Assembly holden in Aberdene, the greatest part both of Preachers, and Professors of all degrees, cried, by a Supplication subscribed by them, to that Assembly, and by them to his Majesty, to fill our Bishopric then vacant, with yourself, as fittest of all men for that Seat. His M. finding now that Seat vacant again, hath nominate you unto that room. The Chapter being conveaned this day, upon a Warrant directed from his M. and with them Brethren of the Ministry, Commissioners from all Presbyteries within the Diocese, have all in one joyful voice made choice of you, and have sent unto you some of their number, to acquaint you with their Election, and to require, in the Name of GOD, not to flee this His Calling by their voices, in a time of such evident necessity; to whose credit remitting, we commend you for now, and ever, to the Grace of GOD. By Old Aberdene, the 24 of March, 1618. Your loving Brethren, and Fellow-labourers in the Gospel, the Ministers members of the Chapter of the Cathedral Church of Aberdene, and Ministers Commissioners from Presbyteries; Master DAVID REIT, Deane, and Moderator, in the name of the whole Meeting. Certificatio D. PATRICIO FORBES de CORSE, in Episcopatum Aberdon. electo. REverendiss. Patri ac Domino, D. PATRICIO FORBES, de CORSE, Vestri humiles Magister David Rait, Decanus Ecclesiae Cathedralis Aberdon. & ejusdem Ecclesiae Capitulum omnimodas obedientiam & reverentiam, tam reverendo Patri debitas & condignas cum honore. Vestra reverendiss. paternitati tenore praesentium certificamus quod die vigesimo quarto hujus mensis literas Regias sub privato sigillo Scotiae, ac etiam literas commendatitias Illustrissimae Regiae Majestatis sigillatas ac consignatas, & nobis Decano & Capitulo praedict. Ecclesiae Cathedralis Aberdon. directas in domo nostra capitulari cum ea qua decet reverentia accepimus, & nunc & ibidem juxta dictarum literarum tenorem, ad electionem futuri Episcopi, & Pastoris in dicta Ecclesia Cathedrali quae jamdudum per mortem naturalem Reverendi Patris D. Alexandri Forbes, ultimi Episcopi ejusdem viduata, & Pastoris solatio destituta fuit procedendum fore decrevimus, omnesque ejusdem Ecclesiae Canonicos & Praebendarios, ac alios in ea parte interesse habentes citandos & evocandos ad diem 24 Martij mensis suasuffragia, ac voces suas daturos curavimus. Quandoquidem 24 Martij die adveniente, invocato prius Divino auxilio, & Precibus DEO OPT. MAX. suppliciter ante omnia per nos fusis in domo nostra capitulari congregati, & plenum capitulum facientes ad electionem praedictam juxta leges Ecclesiasticas, & statuta hujus Regni Scotiae faciendam processimus, ac post tractatum diligentem inter nos habitum qua via de futuro Episcopo procedere deberemus, tandem unanimi assensu & consensu omnes & singuli nullo prorsus discrepante, subito & repente, quasi Spiritus Sancti gratia cooperante, & eo ut credimus inspirante direximus oculos intentionis nostrae sive voces nostras in Vos D. Patricium Forbes de Corse, virum utilem, discretum, & providum, & apud nos clerum & populum vestris meritis exigentibus commendatum, de legitimo matrimonio natum, in aetate legitima, & in ordine sacerdotali constitutum, vita, moribus, et literarum scientia clarum, in spiritualibus & temporalibus plurimum circumspectum, scientem & valentem jura libertates & privilegia Ecclesiae Cathedralis Aberdon. Pastorem & Episcopum nominavimus & elegimus. Quam electione● sic factam, Clero & populo statim in loco publico & vsi●ato publicandam curavimus, caeteraque in ea parte de jure necessaria fecimus, in praesentia Tabellionis, et Notarii Publici, et aliorum fide dignorum, prout ex seriè et tenorè instrumenti publici quod super tota electione faciendum curavimus, plenius liquet et apparet. Quae omnia et singula juxta statuta hujus Regni Scotiae edit. et promulgat. habit. et fact. Reverentiae vestrae significamus, humiliter supplicantes, quatenus hujusmodi electioni sic habit. et fact. vestrum consensum et assensum impertiri dignemini. In cujus rei Testimonium sigillum nostrum commune praesentibus apposuimus. Dat. in domo nostra Capitulari, vigesimo quarto die mensis Martii, Anno Domini millesimo, sexcentesimo, decimo octavo, et Regni Illustriss. in CHRISTO Principis, et Domini nostri, Domini IACOBI●, DEI Gratia, Angliae, Franciae, et Hiberniae, decimo sexto, et Scotiae quinquagesimo. David Rhaetus, Decanus Aberdon. Mr john Strathauchin, Rector de Kincardin. M. Georgius Hay, Rector de Turreff. M. Georgius Setonius, Cancellarius. M. Gulielm. Grace, Cantor et Rector de Auchterles. M. Georgius Clerk, Rector de Aberdour, M. Robertus Mercerus, Rector de Banchoridevenyck. M. Abrahamus Sibbald, Prebendarius de Deir. M. joann. Maxuell, Rector de Mortullich. M. Gulielmus Broun, Rector de Invernochtie. M. Guliel. Strathauchin, Thesaurarius. M. johannes Walker, Rector de kinkel. M. David Rattra, Rector de Crowdan▪ M. Al. Burnet, Rector de Oyne. M. ja. Abircrombi, Archidiaconus. Master Alexander Guthrie, Parson of Tullynessill. Mr Al. Youngson, Forbesensis & Clattensis Minister & Rector. M. Al. Scrogie, Rector de Drummaok. M. Al. Guthraeus, Succentor. M. jac. Strachanus, Rector de Coldstane. M. Thomas Forbes, Rector de Monimussle. M. Thomas Rires, Rector de Lonmey. Procuratorum ad exhibendam certificationem De Electione Episcopi. PAteat universis per praesentes quod nos Magister David Raitt. Decanus Ecclesiae Cathedralis Aberdon. & ejusdem Ecclesiae Capitulum unanimi assensu & consensu nostris; Dilectos nobis in CHRISTO, Magistrum joannem Strathauchin, Rectorem de Kincardin, M. Georgium Hay, Rectorem de Turreff, M. joannem Reid, Rectorem de Logie, M. Thomam Mitchell, Pastorem de Udney, Procuratores conjunctim & divisim nostros veros certos legitimos et indubitatos Procuratores, Actores, Factores, negotiorumque nostrorum gestores, & nuntios speciales ad infra inscripta omnia & singula nominavimus, ordinamus, facimus, & constituimus per praesentes, damusque & concedimus eisdem Procuratoribus nostris conjunctim & eorum cuilibet per se divisim ut praefertur, & in solidum potestatem personalem & mandatum speciale pro nobis ac vice & nominibus nostris Reverendum in CHRISTO Patrem ac Dominum, D. Patricium Forbes, in Episcopum & Pastorem Ecclesiae Cathedralis Aberdon. per nos electum adeundi, ipsumque ex parte nostra ad consentiendum electioni de persona sua in ea parte factae & celebratae debita cum instantia petendi & requirendi, necnon electioni hujusmodi per nos de persona praefati Reverendi Patris in CHRISTO Domino Patr. ut praefertur factam, excellentissimo in CHRISTO Principi & Domino nostro, JACOBO DEI Gratiâ Scotiae, Angliae, Franciae, & Hiberniae Regi, Fidei Defensori, dictae Ecclesiae Cathedralis Patrono & Fundatori, intimandi & notificandi, & ejus assensum & consensum Regium in ea parte, humiliter implorandi, necnon decretum electionis praedict. & personam (sicut praefertur) electam, coram quibusvis personis una vel pluribus Regia authoritate, vel alias legitime in hac parte fulto, praesentandi & exhibendi, dictumque decretum sive processum electionis praedict. & personam sicut praefertur electam in debita juris formà confirmari & approbari, defectusque, si qui forte in ea parte intervenerint, debite suppleri, petendi, requirendi, & obtinendi, agendique & defendendi, ac litem seu lites contestandi, & contestari videndi articulum seu articulos, libellum seu libellos, seu quascunque summarias petitiones dandi, & proponendi testes literas & instrumenta, ac alia quaecunque probationum genera producendi & exhibendi testesque hujusmodi jurari videndi et audiendi in causis et negotiis concludendi et concludi videndi. totumque confirmationis negotium usque ad finalem expeditionem ejusdem inclusiuè prosequendi, necnon administrationem omnium et singulorum spiritualium et temporalium dicti Episcopatus eidem electo committi, ips●mque in realem actualem et corporalem ejusdem Episcopatus possessionem juriumque dignitatum, honorum, praeminentiarum, et pertinentium suorum universorum inducendum et intromizandum fore decerni, petendi, requirendi, et obtinendi, et generaliter omnia et singula alia faciendi, exercendi, et expediendi, quae in praemissis, aut circa ea, necessaria fuerint, seu quomodolibet opportuna vel requisita, etiamsi mandatum de magis exigant speciale quam superius est expressum, promittimusque nos gratum, ratum, et firmum perpetuo habituros totum et quicquid dicti nostri Procuratores soli vel eorum aliquis fecerint, seu fecerit in praemissis vel aliquo praemissorum, et in ea parte cautionem exponimus per praesentes. In cujus rei Testimonium Sigillum nostrum commune praesentibus appensum. Dat. in Domo nostra Capitulari, vigesimo quarto die mensis Martii, Anno DOMINI millesimo, sexcentesimo, decimo octavo, et annis Regni Illustrisssmi Principis, Domini nostri, D. JACOBI, DEI Gratia, Regis Scotiae, Angliae, Franciae, & Hiberniae; viz. Scotiae quinquagesimo primo, Angliae, Franciae, & Hiberniae decimosexto. David Rhaetus, Decanus Aberdon. Magister joan▪ Strathauchin Rector de Kincardin. M. Georgius Hay, Rector de Turreff. M. Georgius Setoun, Cancellarius. M. Gulielmus Grace, Cantor Aberdonen. M. Gulielmus Strathauchin, Thesaurarius. M. David Rattra, Rector de Crowdan. M. jac. Strachanus, Rector de Coldstane. M. Al. Youngson, Forbesensis & Clattensis Minister & Rector. M. johannes Walker, Rector de kinkel. M. Al. Burnet, R●ctor de Oyne. M. Alexander Guthrie, Rector de Tullynessill. M. jac. Abircrumby, Archidiaconus. M. Al. Scrogie, Rector de Drummaok. M. Al. Guthraeus, Succentor. M. Robertus Mercerus, Rector de Banchoridevenyk. M. Abrahamus Sibbald, Prebendarius de Deir. M. Georgius Clerk, Rector de Aberdour. M. Gulielmus Broun, Rector de Invernochtie. M. joan. Maxuell, Rector de Mortullich. M. Thomas Rires, Rector de Lonmey. DIPLOMA REGIUM, DE PROVISIONE PATRICII FORBESII, EPISCOPI ABERDONENSIS. JACOBUS DEI Gratia, Magnae Britanniae, Franciae, & Hyberniae Rex, etc. Fideique Defensor: Omnibus probis hominibus suis, ad quos praesentes litera pervenerint, Salutem. Sciatis Quia Nos intelligentes Sedem & Episcopatum Aberdonen, in manibus nostris, per decessum quondam Alexandri, ultimi ejusdem Episcopi, nunc vacare, Ac ob humile desiderium & petitionem Decani & Capituli Ecclesiae Cathedralis Aberdonen. per alias nostras literas licentiae sub nostro Secreto Sigillo de data apud die Mensis ultimo elapsi, plenam potestatem, libertatem, & licentiamiis, qualificatam personam Episcopum fore dicti Episcopatus Eligere, ac nominare, dedimus & concessimus. Et quia virtute dictarum literarum nostrarum licentiae, dicti Decanus & Capitulum, Dilectum Nostrum Patricium Forbes de Corse, DEI Verbi Concionatorem, Episcopum & Pastorem ipsis dictae Ecclesiae fore Elegerunt, ac nominarunt, Prout literae testificationis sub eorum Sigillis planiùs proportant: Igitur fecimus, creavimus, & ordinavimus, Tenoreque praesentium facimus, creamus, & ordinamus, Dilectum Patricium Forbes de Corse, Episcopum dicti Episcopatus Aberdonen. dando, & concedendo sibi durantibus omnibus suae vitae diebus praedictum Episcopatum, & integrum beneficium ejusdem, cum omnibus aliis beneficiis eidem annexatis: Cumque omnibus & singulis terris, mansionibus, castris, turribus, fortaliciis, maneriebus, hortis, pomariis, m●lendinis, sylvi●, piscationibus, annuis redditibus, Ecclesiis, Advocationibus, donationibus, & juribus patronatuum, decimis, tam Rectoriarum, quam Vicariarum, fructibus, redditibus, proficuis, proventubus, emolumentis, feudifirmefirmis; aliisque censubus, firmis, canis, custumis, commoditatibus, casualitatibus, annexis, connexis, partibus, pendiculis, & pertinentibus earundem quibuscunque, tam Spiritualitatis, quam temporalitatis ejusdem quaecunque sunt, aut jacent infra Regnum nostrum Scotiae: una cum jure Privilegio & jurisdictione Regalitatis, Liberae Capellae, & Cancellariae: Ac cum omnibus & singulis Dignitatibus, Honoribus, Praeeminentiis, Immunitatibus, jurisdictionibus, & Libertatibus, pertinentibus, & quae pertinuerunt ad dictum Episcopatum ullis temporibus praeteritis à prima Fundatione ejusdem, & quae possessae & gavisae fuerunt, seu possideri & gauderl potuissent per dictum quondam Alexandrum Aberdonen. Episcopum, aut aliquos alios suos Praedicessores, virtute Provisionum dicti Episcopatus, aliorumque Beneficiorum quorumcunque eidem per prius annexat. ipsis desuper confect. Cum plena potestate praefato Patricio Forbes de Corse, fruendi, g●udendi, & possidendi praedictum Episcopatum Aberdonen. ac Beneficium ejusdem, omniaque alia beneficia eidem annexat. Cum omnibus & singulis Terris, Mansionibus, Castris, Turribus, Fortaliciis, Maneriebus, Hortis, Pomariis, Molendinis, Sylvis, Piscationibus, Ecclesiis, Advocationibus, Donationibus, & juribus Patronatuum, jurisdictione jure, & Privilegio Regalitatis, Liberae Capellae, & Cancellariae: Omnibusque Honoribus, Dignitatibus, Praeeminentiis, Immunitatibus, jurisdictionibus, & Libertatibus quibuscunque. Necnon intromittendi, levandi, & disponendi super omnibus & singulis Decimis, tàm Rectoriarum, quam Vicariarum, feudifirmefirmis, aliisque censubus, firmis, canis, custumis, fructibus, redditibus, emolumentis, casualitatibus, proficuis, & dev●riis, tam Spiritualitatis, quam temporalitatis, ad dictum Episcopatum, aliaque Beneficia eidem annexata pertinentium, & spectantium, aut quae possessae, gavisae, & levatae fuerunt, per dictum quondam Alexandrum ultimum Aberdonen. Episcopum; vel aliquos alios suns Praedecessores ullis temporibus praeteritis. una cum omnibus & singulis Libertatibus, Commoditatibus, Proficuis, Asiamentis, ac justis, pertinentibus quibuscunque, tam non nominatis, quam nominatis, procul & prope, ad praedictum Episcopatum spectantibus, seu justè spectare valentibus, liberè, quietè, plenariè, integrè, honorificè, bene & in pace, absque ulla revocatione, contradictione, impedimento, aut obstaculo quocunque. PRAECIPIENDO per praesentes has Nostras Literas dominis Nostri Consilii & Sessionis quatenus concedant & dirigant alias Nostras Literas super simplici Mandato decem dierum solummodo, ad instantiam dicti Patricii Forbes de Corse, ad causandum ipsum suosque Factores & Camerarios suo nomine promptè responderi, obediri, & solvi, de omnibus & singulis Decimis, tam Rectoriarum, quam Vicariarum, feudifirmefirmis, aliisque censubus, firmis, canis, custumis, casualitatibus, fructibus, redditibus, proficuis, proventubus, emolumentis, & devoriis quibuscunque ad dictum Episcopatum, aliaque Beneficia eidem annexata spectantibus & pertinentibus; De croppa & Anno DOMINI Millesimo, Sexcentesimo, decimo octavo. Et similiter, De omnibus annis & terminis futuris durante vita sua. Ac etiam pro redditione & deliberatione dicto Patricio Forbes, aliisque suo nomine, Omnium Castrorum, Turrium, Fortaliciorum, Manerierum, Mansionum, Hortorum, Pomariorum, Domorum, Aedificiorum, & aliorum quorumcunque ad dictum Episcopatum spectantium & pertinentium. INCVIUS REI testimonium, praesentibus Magnum Sigillum Nostrum apponi pr●cepimus. APUD Whyt-Hall, octavo die Mensis Aprilis, ANNO DOMINI Millesimo, Sexcentesimo, decimo octavo; Et Regnorum Nostrorum annis quinquagesima primo, & decimo sexto. Appensum fuit Magnum Sigill●● Regi●m, in Cer● rubra. Letter of a most Reverend Father in GOD, john Spotswood, Archbishop of Saynct-andrewes', To Master Thomas Mitchell. To my very loving Brother, Master THOMAS MICHAEL▪ Minister of GOD'S Word. LOving brother, I received this Sunday only the 26 of April, the Packet, with his majesty's Royal Assent to the Election of ABERDENE, and a Mandate for Consecration. The one must pass the Great Seal, and the other the Privy Seal; for which there is time sufficient, as I have written to the Laird himself. I have thought the seventeenth of May the fittest time, and have given advertisement to the Bishops, to meet at the day. I will have the Laird to dine with me on the day of Consectation, as I told you. You will have care, that he be accompanied with some grave Ministers, be-besides his own Friends, which I know will attend him. No other thing cometh to my mind to advertise, but that his Majesty is exceeding well pleased with your procedure in ABERDENE at the Election; and exspecteth good service, both to GOD, and himself; whereof I am persuaded. You will see, that one be dispatched to Edinburgh, for passing these thorough the Seals; and, that they may meet you at your coming hither. What you would have done, or provided, on my part, I pray you advertise me: And now commending you to GOD, I rest Sainct-Andr. 16 April, 1681. Your assured Brother, SAYNCT-ANDREWES. Instrument, anent Patrick Bishop of Aberdene, his Admission to the said Bishopric. IN DEI Nomine, Amen, per hoc praesens publicum Instrumentum cunctis pateat evidenter et sit notum quod anno Incarnationis DOMINICAE millesimo, sexcentesimo, decimo octavo Mensis verò Maii, die vigesimo sexto, ac annis S. D. N. JACOBI Sexti, DEI Gratia, Magnae Britanniae, Franciae, et Hybernie Regis, Fideique Defensoris, quinquagesimo primo, et decimo sexto. The which day, in presence of us Connotaries public, & witnesses underwritten, compeared a Reverend Father in GOD, Patrick Bishop of Aberdene; and presented to us Connotaries underwritten, within the Cathedral Church of Olde Aberdene, at the Pulpit of the same, the Act of his lordship's Consecration, and Admission to the Bishopric of Aberdene: requiring, and commanding, the Arch-Deane of the said Cathedral Church, to induce, and inthronize, the said Patrick, by himself, or his Procurators, sufficiently apppointed to that effect, in the said Bishopric, at what time it should please his L. to require the same. The said Patrick, Bishop of Aberdene, day and place aforesaid, compearing personally at the said Pulpit, within the said Cathedral Church, produced and presented the said Mandate, directed to the said Arch-Deane of Aberdene; to give institution of the said Bishopric, to the said Patrick, as the said Mandate, and admission of the date, at Saynct-andrewes' Castle, the seaventeenth day of May, one thousand, six hundreth, and fifteen years; under the subscription of JOHN, Archbishop of Saynct-andrewes', ALEXANDER and ANDREW, by the Mercy of GOD, Bishops of Dunkell and Breichen, respectiuè, proporteth: And that according to his majesty's Gift of Presentation, under his Highness' Privy Seal, after due and lawful requisition and election, made by the Dean and Channons of Aberdene, according to a Commission directed unto them thereanent, and public Edict lawfully served to that effect, Master Walter Abircrombie, Arch-Deane of Aberdene, for the time, by virtue of the said Commission, directed unto him under the subscriptions aforesayds, induced and enthronized the said Patrick, Bishop of Aberdene, by delivery to his lordship, personally present at the said Pulpit, within the said Cathedral Church of Olde Aberdene, of the Word of GOD, enclosed within a Bible; decerning, and declaring, by all the Clergy, and Laity of the Diocese of Aberdene▪ the said Patrick to be Bishop of Aberdene, according to the Election, Presentations, Gifts, and Admissions, respectiuè, foresaid, in all respects. Super quibus omnibus et singulis Praemissis dictus Patricius Episcopus Aberdensis, à nobis Connotariis publicis subscriptis sibi fier● petiit Instrumentum, vel Instrumenta, unum seu plura publicum vel publica. Acta erant haec in dicta Ecclesia, horam circiter secundam, post meridiem, sub anno, die, mense, et annis Regnorum Regis, quibus supra, praesentibus ibidem, Magistro Thoma Garden, Rectore de Tarves; Magistro Thoma Mitchell, Rectore de Udney; Magistro Roberto Mercer, Rectore de elon; et Magistro joanne Walker, Rectore de kinkel: 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 Reverend Father in GOD, john Spotswood, Archbishop of Saynct-andrewes', To Patrick Forbes of Corse, Bishop of Aberdene; in the time of the said Patrick's sickness. To my very Reverend good Lord, and Brother, My Lord, the Bishop of Aberdene. My Reverend good Lord, and Brother. I Never think of your Lordship, nor have occasion to write, but my grief increaseth, for want of your L. assistance, and counsel, in these necessary times, for our Church. But we must submit ourselves to the will of GOD; which, I pray, may be done by us patiently, and willingly. The Chancellar came this morning to me in Leith, etc. 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, john Spotswood, Archbishop of Saynct-andrewes', Primate, and Lord high Chancellar of Scotland; To Doctor john Forbes of Corpse; upon the report of the Godly death of his Father, Patrick Forbes of Corse, late Bishop of Aberdene. To my Reverend and loving Brother, Doctor john Forbes of Corse. MOST DEAR BROTHER, IF it be true, which is commonly said, and I verily believe, that great sorrows are lessened, when others partake of the same; then may your grief be much eased, considering the numbers that bear a part with you in this great loss. In so necessary a time, to be bereft of such Counsel, and Comfort, as GOD had furnished him with, I mean your worthy 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 College, was laid in Grave, the tradition is, that a voice was heard cry, Tecum, Gulielme, Mitra sepelienda; and, that the Pastoral Staff broke in pieces. He was certainly an excellent man; and I may truly say, since him, unto your Father, there arose not the like in that Church. What say I, in that Church? Every man can speak of that he hath known, and seen: and for myself, I speak truth; So wise, judicious; so grave and graceful a Pastor, I have not known in all ●ny time, in any Church. Not to speak of his learning in all sorts of Divinity, of his prudency in Church-governement, of his solid advysses in matters of State, or of the many gracious conferences I have had with him in private. I shall never forget the answer he gave to some Brethren, who desired of us a Letter to his Majesty, for dispensing with their obedience to the order prescribed in the ministration of the holy Sacrament, when all had consented to write, as they desired. And Will you, said he, justify the doctrine of these men, who have called the reverend gesture which we use, Idolatry, & raised such a schism in our Church? Till they be brought publicly to confess their Error, or Heresy rather, I shall never be yielding for my part. It was before indifferent, now I esteem it necessary, in regard of the false opinions they have dispersed, to retain constantly the form we have received. With such a zeal, and courage, did he in that matter express himself, as they that made the motion, were strike dumb. Surely, I myself, that never beheld him without reverence, did hear him that day with wonder. To remember these things, it doubleth my sorrow: But he was come to years; and this Age not worthy to enjoy him any longer. Let me say this without flattery; Our losses are some way recompensed in yourself; GOD hath given you both Grace, and Learning; and the expectation is great, which the Church hath of you. Go on, therefore, and be comforted. Nothing in life, I confess, hath troubled myself so much, as the death of them I loved, & the death of your worthy Father in particular. But we must yield to that Great Ruler, and know, that He disposeth most wisely, both of persons, and of things. He is gone from us, to a better Society; unto which I wish we may all be gathered in GOD His good tyme. I rest Dairsie, the 2. of April, 16●5. Your faithful and assured Brother, SAYNCT-ANDREWES. Letter of a right Reverend Father in GOD, john Guthrie, Bishop of Murray, to john Forbes of Corse, in recordation of his Father Patrick Forbes of Corse, late Bishop of Aberdene. To my Reverend and dear Brother, john Forbes of Corse, Doctor in Divinity. REVEREND AND DEAR BROTHER, THE tidings of the departure of your most Reverend Father, put a sore knell to my heart; and doubtless that wound had gone deeper, if with job, the thing that I was afraid of, had not come unto me. At my last losing from him, which (ye remember) was few days, or rather hours, before his dissolution, I had no small wrestling in my Breast, betwixt joy and Grief. Grief, I say, and no wonder, being to part from One, who was to me in place of many, and see his face no more. Yet had I been unthankful to GOD, and undutiful to him, with whose soul, my soul was so nearly knit; if I had not rejoiced in that grace of GOD, which I saw so abundantly in him, made manifest by the gracious speeches, which at that time dropped from his lips. These two evils, which have been accustomed, in extremities, to affect the strongest, moved him not at all; not acerbitas doloris: Sleep had departed from his eyes; appetite to meat or drink, was gone; thus nature had failed, & Medicine could no more work yet all so patiently endured, yea, so kindly and graciously accepted, as was wonderful. Neither did the fear of Death, which is omnium terribilium terribilissimum, vex him. He was not at that time to begin his acquaintance with It, as he at that instant professed, to our great comfort who heard him; and thereupon called to mind a memorable story, which he deduced at length, to our great admiration. Death was become familiar to him, and esteemed to be in lucro. He was not as a tree hewn down by violence; but as a sheaf of corn coming in due season into the barn. Having served his Master above 70 years, he could say with Hilarion, Egredere anima mea, qu●modo mortem formidabo, quae me meo creatori sit reddit●ra. What the renowned Archbishop of Canterbury, Lanfranck, prayed often for, That he might die such a death, as hindered not his speech, was granted to your most Reverend Father, & more; having his speech articulate, and distinct, as ever, memory and judgement above all that could have been expected. His last trust to me, which was his greatest care on earth, concerning the filling of that Sea with a man furnished, as the necessity both of time & place requireth, hath been in part already, and shall yet more fully, (when occasion shall offer) by the grace of GOD, be discharged by me. A great Prelate is fallen in our Israel. The hole wherein that Cedar stood, argueth his greatness, & will not be easily filled. The Lord in His mercy provide. In calling these things to mind, I may be readily thought a miserable comforter; but having to do with a man of understanding, I am confident to obtain leave, to fix my tabernacle here a little, and communicate with you, what have been the thoughts of my heart, concerning him who was your Father, & mine: the man on earth, I must acknowledge, whose counsel availed me most in the manifold distresses which were common to us both. I had a reverend estimation of him, while he was living, & know well how steadable he was both in Church and Commonwealth: but now being dead, I know how it is that my affection is more bended, than when he was living: Dulciora videntur omnia, carentibus, said Nicolas de Clamangis, upon the death of his dear friend. They who have been in their life profitable to others, and by whose life much more good may be expected, no marvel, if they be still lamented. But he is gone▪ Abiit, non obiit: we have somewhat of him that remains after death: the body gone to the earth, there to rest, under the hope of that blessed Resurrection, Illo mane: the spirit returned to Him who gave it: his good name, better than a good ointment, remaineth with us: and what he was, and hath done, shall be spoken of throughout the world, for a remembrance of him, both for his commendation, and incitation of others, who shall hear of him. His memory is blessed. Those who truly fear GOD, speak of your most Reverend Father, with all respect: they speak of him (to the great joy of my heart) what hath been observable in him from his very first beginning: A Child of God; One who early sought Him; & a Man of God, who being planted in the House of God, and flourishing in His Courts, hath continued to bring forth fruit, even in his old age. Ye will excuse me, if (falling on this subject) I enlarge myself a little, and make faithful relation to you of that which I have received from the mouths of those of best Note in the kingdom, and whereto I myself, in the most part, have been privy. That blessed Apostle S. Paul, served God from his Elders: from them he took his being, from them his piety & Religion. Timothy, the first Bishop of Ephesus, had the like from his grandmother Lois, and his mother Eunice. And was not this a great mercy of God towards your most Reverend Father, that he was the son of your Grandfather, whose name is great in the Church, for his zeal towards God, & his Religion, his conversation being answerable thereto▪ His care in the education of his children▪ of whom God hath given good store, was not the least or last part of his commendation. Herefrae it came, that your Rev. Father, who, as his firstborn, had right to the double portion, spent not the most & greatest part of his younger years in trivialibus & juvenilibus; which being the case of that great Basile, was frequently deplored, & lamented by him. But I remember when I was yet of very tender years, to have seen him at Saint-Andrews, following the study of Divinity, with great approbation. Then was he laying a good foundation for the time to come. God Almighty had shapen him for another course of life, than he intended; who loved always to be exercised in reading, writing, informing, & instructing others, by declining all public charge. That could not be. The Church had need of him; therefore he could not be hid. Herefrom came his employments public, first at the Church of Keith; to the which he was in a manner forced, by the earnest entreaties, yea, & obtestations of those of the Ministry of most respect in the Diocese of Murray, where that Church lieth; and Aberdene, who had no small, either loss or gain by the plantation thereof. His labour there in the Lord, was not in vain: Res ipsa loquitur, and the posterity shall retain the monuments. But there might he not stay, howbeit as unwilling to leave, as he was first to undergo that charge. He pursued not Honour, but Honour pursued him, as Nazianz. said of S. Basil, or as Cyprian of Cornelius, Bishop of Rome, Episcopa●um ipsum, nec postulavit, nec voluit, nec ut caeteri quos arrogantiae & superbiae suae tumor inflat invasit, sed quietus et modestus, & quales esse consueverunt, qui ad hunc locum divinitus eliguntur. And a little after; Ipse vim passus est, ut Episcopatum coactus acciperet. The like is recorded of S. Cyprian himself, & others, who have done most good in the Church of God. I think in his translation to Aberdene, I see the worthy Emp. Theodos. taking Nazianz. from the straight and little Church wherein he taught, and putting him in a more large and famous, with these words, Pater, tibi, & sudoribus tuis, DEUS per nos Ecclesiam tribuit. What joy was to all honest minded men in his promotion? who thought no less of him, than the great Constantine was accustomed to speak of Eusebius, Bishop of Caesarea, Foelicem Eusebium, qui non unius urbis, sed orbis propè totius Episcopatu dignus esset. In him was the vive upset of the Ancient Renowned Bishops Ambrose, Augustine, etc. No dumb dog, but endued with the tongue of the Learned. He could speak a word in season. And it was seen in him, what S. August. observed of S. Ambr. In populo verbum veritatis rectè tractantem omni die Dominico. Wherein your most Rev. father was so instant, that notwithstanding of his great age▪ & multitude of effairs, for which scarcely any one man was sufficient, yet could he not harken to them, who pitying him, wished him to forbear preaching, & pi●ie himself. Preaching was not all: he preached viva voce; that is, vita et voce. The course of his life, & all his conversation, was such, as the devil himself speaking against him, shall be quickly detected. With what wisdom, care, & authority he governed that Sea, there is none who knoweth not. Bonis amabilis, improbis formidabilis, utrisque admirabilis. It must be truly said of him, as of that worthy jehojada, He hath done good in Israel, & towards God, and His House. As there was no virtue requisite in an accomplished Prelate, which was not in an eminent degree to be found in him; So was there no state or person, within his reach, which did not partake of his good. That Bishopric, which by injury of time, wickedness of some, and negligence of of his Praedecessours, was almost brought to the last cast, had him a Restorer. Your worthy and famous University, founded by Bishop Elphinstone, and Hospital by Bishop Dumbar, may vaunt of him, as of a second Founder. Those Churches in that Diocese, which (I neither can nor will say, were united, but) knit together in couples, to the destruction of many thousand souls; and by his great wisdom and pains, have been sundered, and severally planted, may cry, Hosanna: Blessed, etc. The Prophets, & children of the Prophets, to whom he was always most affable, & who came to him, as a Father, & Oracle, in all their doubts and distresses, may now cry, My father! my father! the chariot of Israel, and the horsemen thereof! The country people, both Nobility, Gentry, and others, who had him a common arbiter, for settling their questions & jars, have good reason now to take heed to themselves, and be more calm, and quiet: they know not where to find an odsman, and composer of their effayrs, so wise, faithful, and painful, as he was. I will not mention his beneficence to poor friends, and others in necessity. I have both overseen and overheard in my travels with him, when he hath done with the right hand, what he would not have the left hand the know. This is not all yet. His good was not consumed in these bounties. The most eminent seats in the kingdom found their loss in his fall. How modest and grave was his carriage? what wisdom & solidity was in his advysses? Such weight & authority was in all his speeches, that I may truly say, When he spoke, the princes stayed talk, and laid their hand on their mouth: after his words, they replied not; and his talk dropped on them. One thing graced all his doings, at home, and abroad; in public, and private; his sincerity, and Godly pureness. It may be said most justly of him, that Nazianz. said of Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He cared not for the applause of men. The praise that Cicero gave 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 will pardon me. I must draw to that which hath withdrawn him from us. That peremptory question propounded by the Royal Prophet, What man liveth, and shall not see death? I acknowledge to be a triumphant Negative, and will give no other answer than that of the great Apostle, STATUTUM est omnibus semel mori. But I see under that, a singular providence of our God, in the death of His secret ones, which He acknowledgeth to be precious in his sight. How many have sought after the life of your most Reverend Father? laid their snares, consulted together in heart, and made a league against him, and others with him? not for his or their offence, but for righteousness sake; let this suffice for you who knoweth the guise. But God hath not given him over to the will of his adversaries: he is gone to his grave in peace, and in a full age, maugre their hearts; and that same God hath filled their faces with shame: they have begun to fall, and shall surely fall: a part of them hath been as stubble, and the rest will be found in their months. This is the Lord's work, and is marvellous in our eyes. He hath fought that good fight, finished his course, kept the faith, & now enjoyeth the crown. His departure is aliorum majore damno quam suo. Most justly may I say of him, as that famous P. Martyr wrote concerning the most learned Bucer, the two lights of those two glorious Universities of Cambridge & Oxford, Nunc ille ad suum nostrumque Dominum jesum 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 us wise, to prevent it, & careful, every man in his station, to prove faithful. Hereafter (dear brother) you must be to me in stead of your Father. And my wish, as my hope is, that this Church shall have a Rod out of that Stock, a younger Greg. Naz. to fill the room of the Elder. In the mean time, let me entreat you to make use of me, as one who reverencing the grace of God in you, will study to approve himself Your most affectionate loving Brother in CHRIST. IO: B. of MURRAY. Edinb. 4. Apr. 1635. Letter of a Right Reverend Father in GOD, Thomas Sinsarfe, than Bishop of Brechin, (now Bishop of Galloway) to john Forbes of Corpse; concerning the decease of his father, Patrick Forbes of Corse, late Bishop of Aberdene. To the Reverend, and his beloved Brother, Doctor Forbes▪ Laird of Corse. REVEREND BROTHER, THE loss which cometh by the death of your worthy Father, is neither only, nor most yours. Our Church hath lost a Father with you; yea, the Church's loss is greater than yours. Public losses, in upright judgements, go before private, & the Church her children, who are deprived of him, are both more in number, and so the more to be pitied; as likewise in a greater spiritual infancy, and so had more need of a fatherly care. These thoughts made me to doubt, whether you or I needed more comfort. Sure, we need both. In one thing I yield unto you, that your loss is double; you being both his son by nature, & a child of our Church by grace. For the common loss, let us both condole; and that so much the more: that as one said, Learned men, when they die, should be more lamented than kings; because kings have heirs, & learned men have none. So may we say, Our sorrow ought to be the greater, when such glorious stars are darkened: for we are not sure of so bright to fill their place. As for your particular, I can not deny, but ye have sufficient cause of sorrow; and therefore I will not press on you a stoical apathy, but only invite you to a Christian moderation: first, from th' Apostle, because your sorrow is with hope of meeting again: next, from God's long lend of him unto you. God took not your Father from you, till He made yourself a Father: &, which I account more of, till ye had by your father, in a long enjoied society, as full a spiritual education (so to speak) in your riper years, as ye had natural in your younger. And this is some way singular in him & you; that we have not in our Land a Prelate who hath left behind him a son of his own calling, so advanced in age, and so ripe in gifts. Let me close these few lines, with two words; one for myself, & another for you. For myself; I pray GOD, that the vive representations of Virtue and Grace, which I ever saw in your Father, and with the which, so oft as I was in his company, I was wonderfully affected, may have still force with me, to stir up in me the like. And for you; seeing God hath placed you as a Star in our Church, & that right glorious▪ in your own Sphere; go on, I beseech you, more & more, to approach to your Father's light: that the loss which our Church hath sustained by his removal, may be repared by you; and the setting of one Sun, may be the rising of another. This shall be a part of the daily prayer of Edinbr. the 5 of Apr. 1635. Your very loving Brother, TH. B. of BRECHIN. Letter of a Right Reverend Father in GOD, john Maxuell, Bishop of Rosse, to Io: Forbes of Corpse; in recordation of his Father, Patrick Forbes of Corse, late Bishop of Aberdene. To the right worshipful, D. john Forbes, Preacher in Aberdene. WORTHY SIR, HEaring of the happy death of your worthy Father, as I could not choose, but bless God for it; yet can I not, but regrate the great loss I have by it. With what a fatherly and tender affection did he embrace me, when first I received holy Orders, & had a station near to his? How happy was I under his government, when shortly after in God's mercy, for the good of His Church, he was advanced to the Sea of Aberdene. In my difficult service at Edinburgh, how often have I been refreshed with his pious & prudent directions, and advice? And when lately GOD brought me again to serve in these northern parts, when in my journeys, Northward and Southward, I had the happiness to enjoy him, at his own house; what encouragements have I had from him, in these difficult times, to go on in God and the king's service? Next to you, give me leave to say it, I have reason to bemoan the loss of a Father. Yet non amisimus, sed praemisimus. And if any thing be to be regretted, it is the loss the Church suffereth, and chiefly hoc temporis articulo; that howsoever we have a pious and gracious king, whom I pray God almighty to bless with an happy and long Reign; yet variis & acerbis casibus concutitur. What might not be expected from him, who was Consulendo prudens, eloquendo facundus, & agendo fortis? He is dead; yet shall ever live in the minds and memories of good men. The good order and peace established in his Diocese, the flourishing Reformation of the University and Schools of Aberdene, the happiness of both City and Town of Aberdene, in a pious, learned, & able Ministry, the peace settled in the country, discutiendo humiliora negotia, his exemplar piety at home, his fatherly authority in his Sea, his fidelity, wisdom, courage, and piety, in acquyting himself as became a Prelate, Counsellor, & Statesman, will make his memory blessed, with all who fear GOD, to the world's end. Suffer me, a little, to solace both you and me, by remembering what he was, although my expression be short of his worth. Vir fuit ut natalibus, sic dignitate clarus; moribus ut scriptis politissimus: qui ad doctrinae orthodoxiam, vitam priscae pietatis, & animum nihil praeter charitatem, Ecclesiae emendationem, & unitatem Spiritus in vinculo pacis spirantem attulit. In eo maximum pacis & quietis studium, summa contensionum & rixarum fuga, ut nisi de necessariis contendendum minime putaret: qua animi moderatione et aequitate ut partiariorum Theologorum iram & invidiam, ita verè Catholicorum & optimorum amorem & benevolentiam meruit. Episcopus fuit omnibus virtutum numeris absol●tus; In eo, Chrysostomis profluentis orationis copiam, Hilarii Cothurnum, Basilii suaeviloquentiam, Cypriani disciplinam, Hieronymi in Scriptures peritiam, Augustini in disputando acumen, Ambrosii aculeos, Gregorii puram nulloque fuco vitiatam pietatem; in eo denique tanquam in una tabula, vividum Episcoporum Exemplar, videre fuit. Gravis nec severus, facilis non contemptus, &, quod paucis datum, non minus amabilis, quam venerandus. Res Ecclesiae tam abstinenter quam alienas, tam diligenter quam suas, & tam relligiosè quam sacras administrabat. Quid multis? dignum vita sortitus est exitum, & animam virtutibus, & pietate onustam bene de Repub. Christiana meritam DEO reddidit. DEUM veneror ut omnes & singuli virtutum ejus vestigia prementes, eundem sortiarum vitae exitum. Sir, the many bonds whereby I was tied to the dead, have made me burst out in this weak expression, of a strong affection, both to condole, and congratulate with you. And yet when all accounts are made, blessed be GOD, we have more true ground of true joy and content, than sorrow and discontent. So praying GOD Allmightie, to bless you with many good days, I rest▪ Edinb. 6. Apr. 1635. Your Loving Brother in CHRIST, IO: ROS●ENSIS. Letter of a right Reverend Father in GOD, Adam Ballendine, Bishop of Aberdene; To Doctor john Forbes of Corse. To his Reverend Brother, Doctor john Forbes of Corse. MY DEAR AND REVEREND BROTHER, HAVING now viewed and seen these parts, I glorify GOD, who hath comforted me in giving so happy Preachers to this Town. This, under GOD, was the work of your happy Father, of blessed memory; to whom succeeding ages are beholden for the same; and for the restitution of the College, wholly ruinated, till it pleased GOD, to stir him up: as also in reviving the Episcopal Revenues, in a far better measure than he found them. These works, beside the great gifts given unto him by GOD, speak yet for him, after his death. I profess, next unto the conscience of my Calling, and the Commandment of GOD, his preceding example, doth move me to an holy emulation, having succeeded to him in this Place. And I wish to GOD I had also succeeded to his Virtues. In this, GOD hath blessed you, qui es optimi patris, non degener filius. Your Sermons, Disputes, & Conference, have refreshed me. The LORD increase His Graces, and crown them with Perseverance. Expect from me, what in GOD I am able to perform. The Grace of GOD be with you. Your Brother in the LORD, AD: ABERDENE. Aberd. ultimo Septemb. 163●. Letter of a Right Reverend Father in GOD, David Lyndsay, Bishop of Edinburgh; To Doctor john Forbes of Corse. To the Right Worshipful, and my wellbeloved Brother, Doctor john Forbes of Corse. RIGHT WORSHIPFUL, I Received your Letter: Ye shall assure yourself, that what consisteth in my power, I will do, to further your Right; both for your own worth, and for your Father's sake of blessed Memory, a learned, wise, and a courageous Prelate; who in his life was a mirror of Piety, justice, and Sobriety: expressing in his action, what he persuaded in his doctrine. I pray to GOD, that as ye have begun, so ye may proceed, to walk in his footsteps: that so the want of him, may be supplied, to the glory of GOD, the good of CHRIST'S Church, and the joy of us, who had the happiness to be his Friends, and Colleagues, while he lived; and hope after this life, to be gathered with him, to possess the Inheritance that our blessed Saviour, the LORD JESUS, hath promised, and purchased, by His Passion: To whose Grace, I have you heartily commended, and shall ever remain From Holie-Rood-House, the 3 of October, 1635. Your loving Brother, and assured friend, DA: EDENBURGENSIS. ADVERTISEMENT TO THE READER. KNow (gentle Reader) that these Letters of the Bishops, are not placed here according to the order of their Episcopal Seas, nor with respect of persons; but only according to the order of time, expressed in the date of every Letter. Pars Epistolae Magistri JOANNIS SETONI, Philosophiae Professoris, in Collegio Mareschallano, quod est Aberdoniae, ad Reverendissimum in CHRISTO Patrem, ADAMUM BALLENDINUM, PATRICII FORBESII Proximum Successorem in Episcopatu ABERDONENSI. EXtinctis (Reverendissimè Praesul) inclytae nostrae civitatis luminibus, Reverendo Praesule, Sancto in CHRISTO Patre Patricio, Domino à Corse, etc. fortissimo CHRISTI nuper in terris athleta, sanctis jam Angelis glorià aemulo, solatii impatiens civitas, atrat● Ecclesia, pullatae Musae, talem videre optantes potius quam sperantes, certatim lugent. Ille enim civitatis nostrae gloria & gaudium, Ecclesiae lumen & columen, Scolarum juvamen & fulcrum, bonorum solatium, malorum mastix. Foelix est Plinio, qui fecit scribenda, vel scripsit legenda: Foelicissimus igitur▪ hic in CHRISTO Pater, utroque praestito: obscuram (ut alia taceamus) prius Lynci Apocalypsin, luculenta sua illustratam exegesi, lippo perspicuam & facilem reddidit. Divinae in Ecclesia Keithensi Presbyter facundiae (concionatoris norma) coelesti pabulo, certatim confluentes citra satietatem aluit. Qui facundum dixerit, minus vero dicit, qui facundissimum, Tulliana vel Chrysostomi laude ornat: in eminenti gradu, ineffabili quidem disertum praedicamus, imitandum si imitabilis esset. Ad Episcopatus non affectati, sed obtrusi apicem illata piae modestiae vi evectus, languentem Ecclesiae disciplinam restituit, liberalibus artibus spiritum & sanguinem reddidit, sacrarum literarum Candidatos, negligentiae morbo tabescentes, accurato promovendorum instistuto examine, acerrimo virtutis stimulo, ad sedulitatem excitavit. Academiae censum & redditum auxit, Aedificia ruitura reparavit, quorum cum restitutorum tum restituentis, tanto illustrior gloria, quanto ipsa moles restitutionis immanior fuit. Moors, vivum virtutis exemplar reformavit, amplo alimento Theologiae studiosis necessario providit. Huic alii aliis virtutibus forte pares, invicta verò animi constantia & fortitudine nemo. Cujus foelicitati supremus cumulus accessit optimus, eruditissimus, piissimus, tanto Praesule dignus filius, Patrimonii ampli, eximiarumque virtutum haeres optatissimus. Tandem plenus annis & honoribus, finita mortalitate non vita, in Coelestem Patriam plaudenti Angelorum choro, aeternùm beandus receptus est. In quo cunctae nostrae Musae periculum adiere. Nostro dolori, tanto amisso Patrono, Nepenthes subinde adhibere co●ati sunt Oratores facundissimi, ipsius laudem, omnem laudantis facultatem, audientis quoque fidem penè excedentem, voce facunda, stiloque erudito celebrantes. Sed renovata viri memoria, vulnus recruduit, dolor invaluit● Sola tua virtus, Reverendissime Praesul, etc. NOBILI, CLARISSIMO, ET REVERENDO VIRO, D. JOANNI FORBESIO, BARONI DE ONEIL, DOMINO à COTHARIS, S. S. THEOLOGIAE DOCTORI EXIMIO; Ejusdemue Professori spectatissimo, Universitati Aberdonensi summo cum gaudio, postliminiò revocato, Ejusdemque Rectori Magnifico, etc. Hanc suam feralem opellam D. D. LEOCHAEUS. EN Tibi (Clarissime Domine) in tant● hac Lachrymarum abysso, Leocheïanas etiam & has nostras Noenias, ad peracerbum Sanctissimi Tui Patris funus ubertim fusas: Oratiuncul● funebri, solutâ an dissolutâ potius: postulantibus id-ipsum (prout temporis angustia ferebat) authoritate tua, obsequio nostro, & demortui merito. Et quidem heìc si non quod tanti Semonis meritis respondeat, at certè quod ●●arum virium pro tempore esse potuit, vel tute ipse facillimo negotio deprehendas. Immoderata doloris acerbitas Dicturientem juxta, ac Scripturientem nunquam non interturbare, & à proposito sibi scopo aliorsùm abripere solet, Ego me eâdem remorâ praepeditum correptumque (dum in haec) sincerè & ex animo profiteor. Accedebat & insuper (quod quidem Rectorem te nostrum ne●tiquàm latet) Vocationis meae gravissimae (quâ quidem in dies horasque incessanter detineor) sollicita inspectio, quae quidem vel te judice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penè omnia à Studiis meis exulare jubet. Et certè (ut quod res est sincerè & sine fuco) nisi Autoritatis tuae urgentes impulissent stimuli, utique ego consultiùs multò & conducibilius Schaeddicum hoc suppressissem, & stillantes has lachrymarum guttas à me meisque Musis tacitè ruminandas, vel rebibendas potius reservassem, quam in apertum subsannientis hujus aevi Theatrum protrusissem. Caeterùm, quod à me heic pro tempore excidere passus sum, quantumvis illud quidem ad absolutissimae expressionis obrussam non sit redactum, & oratoriarum elegantiarum quodam veluti Antipagmento illitum, rei tamen veritate, & simplici rerum commemorandarum sinceritate haudquaquam uti speramus injucundum futurum. utut sit, si Genio tuo haec qualiacunque esse vides, caetera profecto ego sùsque dèque & minimo minus: Aristarchos quippè non moror, sicubi sit, aequâ lance rem qui trutinet, & propensissimae voluntatis Affectum potius quam Effectum Geometrico medio qui expendat. Vale. ORATIO FUNEBRIS, In obitum Reverendissimi in Christo Patris, PATRICII FORBESII, miseratione divinâ Episcopi ABERDONENSIS, Regiue à Consiliis Secretioribus in SCOTIâ, Universitatis Aberdonensis Cancellarii Amplissimi, Ejusdemue instauratoris providentissimi; Baronis de ONEIL, Domini à COTHARIS, etc. raptim effusa, statim post ejusdem exequias honorificentissimè celebratas, ix. die Aprilis, Anno DOM. 1635. in Acroaterio Theologico Universitatis Aberdon. coram illustribus & spectatissimis amicis, & Maximâ SYNODI Aberdonensis parte: A DAVIDE LEOCHAEO, Subprimario, Physiologiae & Inferiorum Mathematum Professore, in Academiâ Regiâ Aberdonensi. SI ingentis doloris praenuntiae, stillantes hae ab oculis Lachrymae dicturientis linguam non retardarent, utique hodie habenda Oratio, & inhibenda omnis properatio esset (Audit.) Si tristissima haec & lugubris rerum facies, funereum nescio quid, Exordium▪ & de more querulum non spiraret, pauxillùm equidem speraret Orator, & pristi●● facundiae placidum tenorem laetabundus resumeret, ut in immortales tam Venerandi Capitis laudes consueto more consurgat: Verùm immoderata haec (quam in vultu nostro depictam cerni●is) moeroris acerbitas, misellam hanc & streperam nostram Oratiunculam in arctum brevitatis gyrum cogit, & Oratorem hei, hei, qualem qualem hodie, in immensae confusionis abyssum praecipitat. Etenim cecidit, cecidit nobis, prô dolor, Reverendissimus ille in CHRISTO PATER, Defuncti Praesulis oratori● & vera descriptio▪ PATRICIUS, Miseratione Divinâ, Episcoporum penè omnium nostri seculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: PATRICIUS, PATRICIORUM ad unum omnium maximè Patricius: Ille unus, per quem stetit foro justitia, Literis decor, Religioni nitor: In Orthodoxâ Religione constantissimus Constantinus: In solerti Politiae, cum Civilis, tùm Ecclesiasticae moderatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athaenasius: Patricius in Patrum albo merito adseribind●●. Ille omnium augustissimus Augustinus: Ille unus Chrysostomus omnium maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ambrose ille, Ambrosiâ Coelesti omnium maximè perfusus: Lactantius ille, sermone lacteo omnium maximè lacteus: Epiphanius ille, omnium maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hieronymus ille, omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Origenes ille, unde originem Borealis hujus plagae, quanta quanta est, & hausit & hauriet eruditio: ac ut verbo, Ille unus immortalium Patrum, immortalis Pater, Patriae Pater, ac (quod dictu mirum) Proavorum Pater. Bone DEUS, & quis mihi heìc, vel Angelus desuper, dictionem materiae parem? Delitiae Regum, Regni, Regulorum, Rerum: Delitiae illae unae generis humani: Titulo vere aureo, vel à Tito illo Vespasiano arrepto, & huic uni unicè accommodando. Ad cujus plasticam heroici corporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●u●eriori● corporis aliqualis 〈◊〉. Natura & Ars, adeo conspirarunt, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud usque adeo quondam conspicuum, nunc verò hei quam luridum, squalidum jam, & de more exangue, cunctis vel exteris jure meritò maximè suspiciendum exhibuerint: cujus vel vultus exterior, Humanitatem summam, Heroïcâ majestate interspersam, Ocelli incomparabilem interioris mentis acrimoniam, mirâ suâ volubilitate, & sidereâ scintillatione referebant. In quo Severitas quidem (prout eximiam illam dignitatis amplitudinem decuit) mira & multa, at Mansuetudine, Comitate, & lucundissimâ sermonis Affabilitate adeo contemperata, ut prudens illud Gregorii illius Theologi dictum in eum optime convenerit. SEVERITAS adeo cum mansuetudine temperata fuit, Evagri●● hist. lib. 5 cap. 6. uti neutra laederetur ab alterâ, sed utraque alterius ope, maximam consequeretur commendationem. A cujus ore verè Angelico quondam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad circumstantis Coronae stuporem, an solatium verius: In cujus voce & calamo (sive Haereticum premeret, sive reum sceleris argueret, Interioris mentis descriptio. sive praeteritae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientiâ consternatum erigeret) habitabat Paulus, vel gladio Anathematis spirituali inarmatus, vel super-coelestis consolationis Alexipharmaco instructus. In cujus intimo pectoris Gazophylacio, Virtus, Pietas, (nobile par, sine quo vera nulla nobilitas) solerter inaedificarunt, & nidulos suos ingeniosè posuerunt. In quo solo mirabatur Natura stupida vires suas, suaeue potentiae magnitudinem, pleno quasi in speculo, super-coelestis contemplabatur Gratia. Mitto, mitto lubens illum Generis splendorem, (cujus quidem hodie universa quà patet BRITANNIA conscia) quò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim inclaruit: Ejusa●●● prosapiae & nobilitas. Mitto & illam COTHARISIAE familiae (cujus ipse olim praelustre caput) condignam celebrationem: cujus vel sola nobilitas (si nihil ultra) PATRICIUM meritissimo jure Heroëm coarguisset: Testor vos primam, perantiquam, ac celeberrimam FORBESIORVM stirpem: Testor & vos ad unum omnes exindè identidèm quae pullulastis praelustria FORBESIORVM germina: Testor & vos ex COTHARISIA qui pridèm, quique ex eâ non ita pridèm pullulastis Mavortia FORBESIORUM pectora: ●orrissimorum fratrum men●i●. Generosam intelligo illam Reverendissimi Praesulis Fraternitatem: quorum vel exteriora, Martem semper, mentes Minervam, linguae Mercurium, (quamdiu in vivis) spirabant: quorum Coryphaeus, sive Martem manu, sive Minervam sapientiâ, sive Mercurium linguâ postulasses, Reverendissimus noster Praesul semper fuit. Atquì natalitiam ille nobilitatem hanc suam, Prosapiam, & praelustria Proavorum suorum stemmata, tanquam vilissima terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pr●suli●●ruditio. & inanis gloriolae bullas, prae venerandâ eruditione, prae Religione Orthodoxâ, prae probitate, prae pietate, prae mirâ morum suavitate habuit. Unde brevì factum, ut ad ingentem Patriae stuporem, in abditissimam omnijugae eruditionis abyssum, indefessa Herois industria tandem penetrârit: Nec mirum, quùm Isocratico illo Elogiorum senario (quae hominem verè studiosum, ●soerat▪ orat. ●d Demoni●um. & omnijugae eruditionis capacem, ac tantum non avidum perfectissimè complent) a teneris uti aiunt, unguiculis usque adeò inclaruerit: Adolescens quippè, verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si eximias luxuriantis animi dotes: verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si exquisitissimae memoriae tenacitatem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toties ab eo mota an sub mota verius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si studium, si ardorem, si literaturae desiderium: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si inexhaustos labores, si lucubrationes, si denique ejusdem scripta lucernam redolentia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demum, si diligentissimam ejusdem attentionem, (quam doctioribus subinde & Institutoribus suis, sub ipso juventutis vere, humillimè, & tanto cum fructu adeo exhibuerat) sedulò pensitemus. Quidni ergo omnium maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tandem futurus, in quo olim, suo prope jure, tanquam in proprio domicilio, tanta Munerum singularium affluentia tranquille adeo residerat. Testor vos UNIVERSITATES, ANDREAPOLITANAM, GLASCVENSEM, Education●● locus. OXONIENSEM; quibus hodie, tantae eruditionis prima rudimenta, ad sempiternam vestram gloriam devoventur: E quibus singulis, & ad unum omnibus tam generosus quondam Surculus, tantae eruditionis succum tam foecundum, cum fructu haudquaquam poenitendo hauserat. Sed nec heìc provida Praesulis constitit solertia: Coelestium quippè quùm sit, super-coelestia jugiter meditari, Coelestissimus adeo hic, posthabitis humilibus Philologiae juxta ac Philosophiae lucubrationibus, Exquisitissimus philologus. (quarum penè omnium ad nauseam usque satur semper) mysteriis Theologicis totum sese addixit: Rarissimum profecto, quod in Nobili deprehendas, quem quidem (prout aetas fert) commodùm subblandientia Naturae Fortunae ue munera aliorsum nunquam non rapiunt, Subtilissimus philosophus. Peritissimus theologus, & in evanidam mundanarum curarum solitudinem immittunt. Unde brevi factum, ut Angelicis ejusdem eloquiis quà privatim quà publicè, perstrepere adeo Pulpita, Ejusdem in concuonando mir adexteritas. sacras personare Cathedras, Templa luxuriare, ut redivivum di●isses Augustinum, quotiens FORBESIUM tanquam è Tripode fulminantem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepisses. Functionem pastoralem privatim primo domesticis exercuit suis. Testor vos COTHARISIAE familiae privatos Lares: Testor vos vulgi procerumue ad tantae rei spectaculum frequentissimè identidem conglomeratam multitudinem: Testor & vos insignem KETHAE Ecclesiam, Pastor Kethensis ecclesiae pòst designatu●. Pastorem primo PATRICIUM qui habuistis, & ardentissimo eundem desiderio retinuisse toties subinde qui exoptastis. Idipsum quidem olim providè (prout solebat) praevidit Serenissimus aeternae memoriae JACOBUS SEXTUS: Episcopus merito designatus a jac. Sexto. qui (praeterquam quod PATRICIUM hunc nostrum, ipsissimo PATRICIORVM suorum in albo adscriptum, & non mediocri Literaturae tincturà aspersum vidisset) ulteriori honorum cumulatione eundem pro meritis liberaliter afficere non destitit: unde illa illi Episcopalis Mitrae reverentia, meritissimo quidem jure, ac sine ullo ambitu cessit: unde illae faustissimae Cleri, Procerum, vulgiue, & omnium subsecutae congratulationes, quod tam venerandum dignumue Antistitem Amplissimae huic Diocoesi ABR●DONENSI, singularis DEI OPT. MAX. providentia praefecisset. Patricius consiliarius regius designatus. Quò quidem factum, ut nullâ temporis interjectâ morulâ, in Secretioris Consilii SCOTICANI delectum, dilectissimus adeo hic DEO, Regi, Patriaeue suae, venerabundo applausu adscisceretur. Et si fata, si canities, si grave senium (cuju● comes ingravescens morbus) tulissent, ulterioris dignitatis spes maxima de Antistite promovendo superstes semper fuit. Cujus quidem tanta tamque augusta, in Politiâ cum civili tum Ecclesiasticâ authoritas, ut in votum nutumue suum, quocunque voluerit (nec enim ejusdem Voluntas à normâ rectae rationis vel tantillùm declinaverat) Collegas unà omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 identidem traxerit. Patricii mi●a in pellici●ndo & perorando dexteritas inconventu Senatorum. Quod si nonnunquam) uti ut plurimum contigisse accepimus) venerabundo Senatorum Concessui, vel inextricabilis in re qualibet perplexâ Labyrinthus, velia dirimendis dirigendisue Regni negotiis, & controversiis gravioribus, Gordius aliquis sese obtulisset nodus; ilico ad hunc rectâ: consulitur, sciscitatur, & ardentissimis omnium votis, prudentissimi Patris judicium juxtà & auxilium omnium maximè desideratur: quod quidem (tanquam ex ipso Delphici Oraculi Tripode) majestate verè Apollineà, animosè adeo proferre, & in vulgus spargere consueverat, ut stuporem cunctis, an secretam veriùs sui reverentiam, universae ad plaudentium multitudini nunquam non subindè extorserit. Testor vos inviolandos JACOBI SEXTI Manes: Testor vos Serenissimam CAROLI nostri Majestatem: Testor vos Sacratissima Secretioris Consilii Scoticani Numina: Testor vos, si qui vel quondam fuistis, vel insuper estis Invictissimi FORBESII capitales hostes, quibus singulis & ad unum omnibus, incredibilis illa tanti SENATORIS sagacitas, (quam foelicissimus nunquam non successus insequebatur) quam luculentissimè innotuit. Ita, in minimis non tantùm, sed & maximis quibuscunque cum subeundis tùm consummandis, inter omnes omnium maximus, à verè Maximis Regni nostri Antesignanis, FORBESIUS dum vixit semper perstitit: Bernardus ad Cantie. Cap. ●6. uti de Gerardo fratre Bernardus Pater: sed quid maximus? Ita est (Aud.) si res gestas, feciùs, si rerum gerendarum propositum, si modestiam, si summam mentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contueamur: quantum vis enim ita aliorum judicio maximus, ita omnium calculo omnibus sapientior, sibimet ipsi tamen minimus, & solus in suis oculis non sapiens; utinam multos etsi minùs sapientes non plus tangeret ista PROPHETAE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vae qui sapientes estis in oculis vestris. Nec sine piaculo praetermittendum duximus, quod in tanto tamque eximio Antistite per universum vitae suae curriculum omnium eminentissimè enituit: Incredibilem nimirum illam, raram, Ejusem cum fidelitas tum diligenti● in pastorali mune●e ob●und●▪ nedùm singularem in pastorali munere obeundo fidelitatem, pari constantiâ conjunctissimam, quam quidem in publicâ Verbi Divini Praedicatione, & apertâ EVANGELII promulgatione, intrà praescriptos Dioecaeseos suae sibi coelitùs demandatae limites, ex Cathedrà, palam cunctis significare non destitit: Insignem verò illam Nilammonis pusillanimitatem (de quo expresse Sozomenus) an potius modestam ejusdem à publico Reipub. Sozom. lib. 8 hist. cap. 19 Ecclesiasticae regimine tergiversationem (quam quidem Monastica illa, eaque inveterata vitae solitariae consuetudo illi contraxerat) pro piaculo reputans, obnixissimè aversabatur: quem dum Theophilus, Episcopus quondam Alexandrinus, Ejusdem illustratio adissimili ex hist. Ecclesiast. hortaretur, ut Geritarum vocationi acquiesceret, & ut ordinationem Episcopalem à se oblatam animitùs amplecteretur, perendinâ quadam eâque consultissimâ procrastinatione, ex meticulosâ nescio quâ modestiâ an molestiâ potius, (quâ pro tempore in tantae Provinciae regimine suscipiendâ extra modum laborabat) inter orandum, praesente Theophilo extremùm expirasse pro certò accepimus: PATRICIUS vero Vocationi Divinae, & Ordinationi Ecclesiasticae humillimè se subjiciens, posthabitis quibuscunque omnibus sollicitudinibus, molestiis & aerumnis (quibuscum illi in sollicitâ muneris sui inspectione congrediendum certò certiùs cognoverat) Invictissimum se CHRISTI Athletam, & vigilantissimum per omnia, ovium sibi coelitùs commissarum Pastorem, ad sempiternum militantis Ecclesiae solatium, & ingentem inimicorum passim grassantium consternationem, ad extremum usque semetipsum exhibuit. Apostolici illius nunquam non memor: Vae mihi, si non Evangelizavero▪ E●●sidem ve● illustratio 〈◊〉 hist. Eccle●●ast. à simili. Miraculum à Sylvano 〈◊〉 ●ib. 7. ●ap. 36. Et quidem quotiescunque incomparabilem illam PATRICII Praesulis, in strenuâ Provinciae susceptae functione dexteritatem animo penitius voluo, ilicò cogitationem subire videtur quod de Sylvano, Troadis Episcopo, Socrates ille Scolasticus, aeternùm commemorandum reliquit: qui sub ipsum statim in Troadem ingressum, onerariam quandam Navim, ingentibus columnis transportandis recens in littore fabricatam conspicatus, (quam ne universa & ad id negotii effusa hominum multitudo, ingeniosissimis Machinis prot●ahere, & Oceano committere potuisset) multùm que à populo sollicitatus, ut ad locum in quo immota navis detinebatur, ardentissimas DEO preces funderet, quò quidem subindè, foelicissimus desuper successus insequeretur; modestissimè de se ipso primùm praefatus, se peccatorem instar omnium unum, nec nisi ab integerrimo & justissimo rem tanti momenti plene exequi potuisse: effusis tandem DEO precibus, morigerum se, hac in re, populo praebuit, praehensóque fune, & caeteris pòst strenuè incumbentibus, facillimo negotio levissimóque tractu in mare navigium sensim delabitur, ad stuporem non tantum, sed & tantae multitudinis piam deinceps animorum conversionem. Ita PATRICIUS, Aberdonensis Ecclesiae Navim, Applicati●. immotam illam quidem & in littore uti aiunt mole suâ hactenùs laborantem, (quam ne universa praecedentium, & ad id operis evocatorum Episcoporum multitudo vel junctis viribus Oceano & Ventis committere potis erat) ardentissimis suis Precibus, & ingenio verè Archimedae● solus, (Sylvano hac in re celebrior) & ritè potuit, & plenè praestitit, ad immortalem Nominis sui gloriam, sempiternum Aberdonensis Synodi solatium, & summam Antistitum deinceps succedentium tranquillitatem. Ingravescente senio, quid mirum, si à praedicatione & vigiliis, Quid in senectu 〈…〉 à labour & studiis grandaevus paulùm feriabitur Presbyter: quinimò licitum hoc, & Ecclesiastico jure ritè sancitum: si verò elanguidae senectutis morbum adflictissima corporis valetudo consequatur, quidni ex ipsa necessitatis lege, interr●penda studia, & injicienda laboribus tragula est. PATRICIUS, praescrìptos Mortalitatis humanae terminos pertingens, Septuagenarius licet, animose tamen, & solitâ cum dexteritate, in munere suo Pastorali strenuè defungendo assiduus perstitit, Praesulis in praedicando et praesidendo mira in senectute dexteritas et vigilantia. invigilando, praedicando, opportunè praesidendo, & eximiâ morum vitaeue inculpatae integritate, universae Clericorum fraternitati omnium maximè praelucendo: fidelissimi Pastoris adinstar, ipsissimam pro ovibus animam depositurus; usqueadeo ut gravissimo tandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morbo correptus, (quem tanquam expressissimum extremae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesagium duxit, & ad finem usque patientissimè tulit;) adhuc tamen in salute & tranquillitate Ecclesiae procurandâ, Praesul tandem morbo correptus. pio quodam Animi fervore & Zelo, ad extremum usque vitae anhelitum, totum sese adeo exhibuerit, ut nec illa presentis Grandaevitatis necessitas, nec ista invalescentis morbi violentia, eundem ab officio suo vel tantillùm dimovere potuerint: gratabundâ Dilectissimi sui Filii D. JOANNIS FORBES TWO, Patricius praesentia & pietate filii sui D. joannis Forbesii, plurimùm consolatus. praesentiâ, auspiciis, & divinissimis ejusdem colloquiis, ut non parùm delectatus, ita plurimum roboratus: cui in votis unicè semper, in amplexu Genitoris sui placidissimè recumbere, & ad expressissimam IOANNIS illius APOST. (in gremio SALVATORIS sui jugiter recumbentis) similitudinem, exindè, tanquam à perenni verae Religionis, & sincerae Pietatis scaturigine, suavissimum illud aeternae Veritatis Nectar & Ambrosiam ubertim haurire. Caeterùm, nec illud silentio heìc praetermittendum, quod Nobilissimis Amicis, Collegis, Clericisque, languescentem subindè visitantibus, toties majestate consuetâ fuderat: Emorbidi Prasulis familiari● colloquiae de morbo suo. Est quod DEO meo Gratias, (inquit) immortales, pro visitatione hac tam placidâ, tamque optatâ, qui me usque adeò Grandaevum, ac tantùm non Mundi Vitaequeve pertaesum, extremae meae dissolutionis certiorem reddere ex beneplacito suo ita voluerit: Gratias tibi, DEUS mi, quòd per Foecialem tuum (Paralysin hanc) sensìm grassantem, & membra abjectissimi Servuli tui paulatim pervadentem, extremae meae migrationis me commonefeceris: Hem quot, Praesul gratias DEO suo pr● visita●tone ●a●plaesdae. & quot indies inopina Mors incautò jugulat? quot, qui vitam cum Morte in momento, absque ullâ prae viâ Mortis meditatione commutant, ut vix recipiscendi, nedùm respirandi occasio vel tantilla illis reliqua: Non ita mecum, DEUS mi; Immensam erga me, hac in re, indulgentiam tuam, continuâ Gratiarum cum actione agnosco, & ad finem usque (quantum in me) humillimè agnoscam: DOMINE DEUS mi, in manibus meis Mors mea: Imminet, accelerat, èn ad ostium, exspecto, desidero, quam cupio dimitti, & esse cum CHRISTO. Caeterùm, quaeritantibus subinde amicis, & diuturniorem ei apud nos moram exoptantibus, respondebat Ambrosii utens verbis, (Non ita inter vos vixi, In vita Ambrosii, à Paulin. presby●. ad August. scripta, pag▪ 44. col. 2. ut pudeat me vivere: nec timeo mori, quia DOMINUM bonum habemus) laudantibus dicebat, det mihi DEUS consequi misericordiam in die illo. Ita vitam Sanctissimus Patriarcha PATRICIUS, inter Compatriotas suos, strenuè, & maxima cum laude traduxit; & contemplatione prorsus Coelesti, Mortis crebra medi●●●ie. non sine summo perfruendae Patriae desiderio, residuum illud aevi, & extremae senectutis suae heroicè prout illi usque solitum transegit: assiduâue emortualium Apothegmatum ejaculatione extremam sui dissolutionem cum Apostolo expectando exspectabat: at nuncsub illa Patriarchae luctá (non dimittam te DOMINE) nunc sub illá Grandaevi Simeonis cantilená (Nunc dimittis servum tuum, DOMINE) nunc sub illá Sponsae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (etiam veni, DOMINE) interdiu noctuue magnanimitate plusquam humaná attollebat in aegrum se femur, constantissimam divinae erga se clementiae fiduciam cunctis manifestam faciens. His ac talibus innumeris supercoelestium meditationum ejaculationibus (quibus occupari conveniebat animam evolaturam de custodia) in fide & sub spe Sanctissimus, ad extremam usque Mortis periodum semetipsum exhibuit Antistes: Donec tandem inevitabili mortis necessitate correptus, Mors Praeulis. divinissimam DEO datori animam ardentissimo Patriae visendae & potiundae desiderio laborantem, & promptissimo bonorum operum viatico instructissimam, ipsissima, divinarum meditationum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pientissimè ac placidissimè reddidit. Ita vitam qua nulla integrior, foelicissima subsecuta est mors, qua nulla beatior, nulla unquam sanctis vel extitit, vel extabit gloriosior. Haec sunt illa (Audit.) praelustrium facinorum si non exquisitissima (prout fieri debet) delineamenta, eorundem summa saltem capita, quae in publica mortalis hujus Amphitheatri scoenâ, summa cum dexteritate, & sempiterna cum laude sanctissimus ad umbilicum perduxerat FORBESIUS: Sublimiora deinceps magisque ardua omni procul dubio intentaturus, palamue exhibiturus, si instantis fati necessitas Heroïcis ejusdem conatibus extremam uti aiunt tragulam non injecisset, eundemue ab humano commercio non subduxisset: Et quidem heìc pleraue alia (quorum recens gratissimaue haeret mentibus nostris infixa recordatio) in praesentiarum commemorare promptissimum quidem nobis nisi nuper Entheo (prout folet) affectu & eloquio verè Angelico Reverendus, Clarissimus, & Eruditissimus Vir, D. Doctor BARONIUS, Mentio D. ●oct. Baro●ii, qui Pro●inciam hanc 〈◊〉 ple●●ssimè exse●●tus ●ta●. Provinciam hanc sibi demandatam, ad stuporem usque incredibili cum dexteritate, nec minori omnium cum applausu coram explevisset. Nobis plus satis cum laboriosâ & humillima illa Ruth, tam strenuum Messorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insequi voluisse, & derelictas nonnullas meritorum laudumue spicas pro virili in unum colligere, collectasque ad immortalis Memoriae aram officiosè prout par est litare. DEUM Immortalem, Exep●ata oratoria. quorsum adeò in singulis (cum quae ad vitam, tùm quae ad mortem tam chari capitis spectant) minutulus? O, descendat hic nobis desuper exuberantis facundiae flumen quoddam, quo tanquam gratissimo quodam Nilo sitibundus hic expressionis nostrae agellus, foelicissimâ aspergine irroretur, ut in publicam tanti Semonis concelebrationem, vitaeque foeliciter ante-actae apertam commemorationem, omnium infimus hic quem conspicitis Orator, palam consurgeret: O vel temporis qua premimur angustia, vel vestra qua cohibemur patientia, vel solennis Exequiarum celebritas tantillum ferre non gravaretur: O nostrarum virium vel esset sigillatim singula, & laudem meritis parem inviolandis FORBESII Manibus ad gratitudinis aram libare, & in aeternâ memoriae Urnâ aeternùm reponere. Macte FORBESÎ vitâ istac tua, tantâ, tali, tam rarâ, EPILO●●▪ tam praeclara: Macte meritis in Rempub. in Ecclesiam tot ingentibus: Macte & morte qua nulla foelicior, nulla facilior: Macte votorum summâ istac qua nunc frueris: Macte foelicitate, brabio, laureâ, trophaeo, aeternum potitis: Euge bone & fidelis serve, intra in gaudium DOMINI tui, Mercedem capesse DEUM tuum: Nos in malorum Ergastulo hoc, durissimo in certamine constituti, Valedictio. authoramenta inter vitiorum & mundanae sollicitudinis exulamus, & libertatem tibi praesentissimam in angore & languore miselli opperimur: Foelicissimum te PATRICI Pater, qui mortalitate omni exutâ, & corruptionis foece seposità, immarcessibili illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stolâ, cum REDEMPTORE tuo aeternúm adeo gaudeas: Illucescat dies illâ, qua tecum in Patria nos tandem vivamus, regnemus, loetemur in DOMINO & SALVATORE nostro aeternùm: AMEN. ATenim priusquam hinc vos ABERDONENSIS Synodi Reverendam (quam quidem hodie moestam moesti contuemur) fraternitatem, Allequitur Diocoes●n Aberdon. vos conscia sanctioris Cleri Numina, vos venerandam Symmistarum societatem, extremum compellare ardet & audet Oratio. Eccum, eccum hodie Reverendissimum vestrum Praesulem, Praesidem, Praesidium, spem, decus, delicias, & omnia, rigidioris fati inclementiâ ultro terras derelinquentem, Coelituum numero meritissimè annumerandum: hodie mecum una in Lachrymas & suspiria, quippe aliò, ille unus in cujus solius sinu querelas vestras quondam deponere, cujus consilio solo regi, cujus prudentia dirigi, cujus authoritate tranquille, & in pace vivere: cujusque exemplo vitam Christianam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituere consuevistis, cujus gratabundâ praesentia, & majestate plus quam virili, quantum quondam Borealis haec BRITANNIAE plaga congloriabatur; tantundem hodie incredibili gaudio perfunduntur C●elites, obviis uti aiunt ulnis, FORBESIUM in Patria consalutantes. Quid multis? Ille unus Coeli terraeque Moderator DEUS, Ex●ptatio pro tal● successore. adflictissimae vicis vestrae misereatur, consoletur, regat, dirigat vos in aerumnosâ hac solitudinis vestrae peregrinatione, si non presente Mose, subventuro saltem joshuâ strenuo, virtute Coelesti instructissimo. Alloquitur Academian Reg. Aberd. Tu verò ALMA MATER ACADEMIA tant opere nuper quae congloriabare, loetabundâ Cancellarii tui presentiâ, ac invictissimo ejusdem praesidio subnixa, cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hactenus (NON CONFUNDAR) fuit, praesente PATRICIO Patre tuo, qui te ut Orphanam, ac tantum non emortuam, in pristinam integritatem Herculeo labore & ausu, Academica Prasulis gesta qui volet legat allegoricum illud Poema quod de●ceps ab Authore habetur. ad ingentem Patriae stuporem, summamque inimicorum quondam grassantium consternationem postliminiò restituit, semotis solitis grandiloquentiae tuae ampullis, pullata hinc & in aeternum incede. Aperiantur Cataractae indignissimi capitis tui, ut exinde erum pant fontes lachrymarum▪ quippe hinc aliò, deliciae tuae, laetitiae tuae, PATRICIUS, columna & stabilimentum tuum: à quo tota adeo jam pendebas, & in quo solo spiritus ille tuus placidissime adeo conquieverat, & per quem hactenus bonae famae, & existimationis tuae avitae splendor quaquaversum inclaruerat: ac ut verbo, qui tibi quondam pro Corculo erat, ecce tibi hodie pro Cordolio est; exue & exue te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istac tua, sub qua usque adeo quondam luxuriaveras: CONFUNDERE hodie, & sacco cilicio, & cinere adspersa, sparsis crinibus Melpomenen refer: ultra nobis ne sis Naomi, post●ac cunctis sed sis Mara: amarulentam quippe te DEUS tuus ex indignatione sua, per dilectissimi tui Elimelech peracerbam mortem; laetabundam te reddat idem ex misericordia, per subventuri Boaz gratabundam humanitatem. Vos verò Clariss. Chariss. nostri Collegae, (quos corpore non tantum adeo, Paravesis ●d Collega●. sed & Animo pullatos, ac tantum non immoderatâ hac recentis doloris acerbitate confectos ad unum omnes, indignissimis oculis inviti hodie contuemur) repetite paulum Memoriâ, & aeternùm hinc ob oculos mecum retinete, quae pro vobis singulis, & ad unum omnibus (quae pro te, quae pro me) ad ultimam usque animi sui effusionem tam sedulo & misericorditer, Invictissimus fubinde praestiterit Dynasta PATRICIUS. Quoties in vos & pro vobis Miserecordiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa? Quam saepè pro salute & tranquillitate Reip. vestrae, violentissimis inimicorum insultibus obviam factus, tam strenuum se per omnia Pugilem exhibuerit; Diffractis quibuscunque omnibus (quibus adeo quondam involuti) difficultatum clathris: ingruentium impedimentorum averruncatis obstaculis, & solutis (queis plena quondam Academica vestra negotia) nodis Gordiis? retinete haec, et si quae alia his celebriora, in intimis Memoriae vestrae penetralibus; Retinete, Celebrate, & ad Posteritatem deinceps praelustria haec tam Pientissimi Patris gesta transmittite. Caeterum Nobiliss. Clariss. Chariss. quotquot vel hodie adestis, vel alibi superestis Amici; ite unà nobiscum hodie & in aeternum in lachrymas, In●o●at Nobilissimos quosque Praesulis amicos. saluberrimo Prudentissimi Patris destituti consilio, subsidio & regimine singulari: Illum, illum hodie ut normam vitae, & singularem pietatis Archetypum vobis unicè commendo, illius vestigia premenda propono. Contemplamini hodie & amplectimini (pro tantillo quod restat solamine) patrissantem in omnibus filium D. JOANNEM FORBESIUM tanti Patris dignissimum haeredem, Pro solatio restat filius expressissima Patris imago. qualem nostra nobis aetas vixdum protulit, nedum quod sciam proferre valet: cujus praesentiâ & auspiciis, praeconceptus iste ex peracerbâ pii Parentis migratione dolor, si non penitus exstingui, at certe multum mitigari debet. Vos vero aeterni & inviolandi FORBESII Manes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) accipite hodie & in aeternum hanc, cuicuimodi esse videtis, Aeternum val●dicit. feralem Parentationem, expressissimam doloris nostri, nostri significationem: accipite ocyus, dum lachrymae, dum luctus, dum suspiria sinunt; accipite, salvete, & aeternùm valete. DIXI. Jnvestigatio ingentis invictique solatii quod ex DOMINI NOSTRI IESV CHRISTI sessione ad dextram DEI, ubertim & constanter percipiebat, PATRICIUS FORBESIUS à CORSE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus Aberdoniensis, Consiliarius Regius, Studii generalis Aberdoniensis Instaurator & Cancellarius, Baro de Oneil, etc. Quam ad DEI gloriam, & audientium aedificationem, & proprii doloris levamen, pro Concione proposuit JOANNES FORBESIUS Filius. CHRISTIANE LECTOR, NOn ipsum exhibemus Sermonem lingua nostra vernacula in coetu publico habitum, sed summa rerum fastigia Latinè delineata, quibus insistens viator adversa omnia contemnas, ac facilè exsuperes, per CHRISTUM in corde tuo habitantem, qui te corroborat, tibiue donat ut Celsio● astrorum flummis, & Numine plenus, Hostica despicias agmina, tela, minas. Conspicies enim Coelos apertos, & videbis gloriam DEI, & JESUM stantem ad dextram DEI, Act. 7.55.56 Esai. 33.16.17. Psal. 11●. 7. habitabis in excelsis, munitiones rupium sublimitas tua, panis tuus dabitur tibi, aquae tuae stabiles. Regem in decore suo videbunt oculi tui. Ab auditione mala, non timebis, quia paratum cor tuum fidens DOMINO. PSAL. CX. 1. Dixit Dominus Domino meo, Sede ad dextram meam, donec ponam inimicos tuos scabellum pedibus tuis. ANTE omnia Epigraphe Psalmi inspiciatur, Epigraphe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ita passim ista verba in Psalmorum inscriptionibus interpretantur, quae Psalmi scriptorem indicant Davidem. Rejiciuntur Iud●orum infidelium del●ri●, justinus Martyr Dialogo cum Tryphone judaeo, & Tertullianus Lib. 2. adversus Marcionem, Cap. 9 commemorant judaeos interpretari Psalmum hunc de Ezechia Rege, ac si illi esset à Domino dictum, Sede à dextris meis, etc. Ubi etiam hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prolixè refellunt justinus & Tertullianus. Chrysost. in hunc Psal. refellit etiam quosdam insanos judaeos Zorababelem hic intelligi somniantes. Rabbi David Kimchi in hunc Psalmun; Hunc (Inquit) Psalmum interpretantur Magistri sive Rabbini nostri beatae memoriae de Abrahamo patre nostro, quando profectus est ad proeliandum cum quatuor Regibus; & exponunt, Tu es Sacerdos DEO excelso, nam conveniens visum est emanare inde Sacerdotium quia ipse erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex justitiae: sicut dictum est, Et ipse Sacerdos DEI excelsi. Verum quoniam in benedictione sua praeposuit Abrahamum Deo excelso, Genes. 1. abstulit Dominus [ille sanctus benedictus ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Sacerdotium ab illo, & dedit illud Abrahamo. Sicut dictum est, Tu Sacerdos in aternum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchisedec, propter sermonem illum quem locutus est Melchisedec. Haec ille. Postquam autem, commemoravit ibi David Kimchi stultam istam veterum Rabbinorum expositionem Psalmi hujus de Abrahamo: Laudat aliam expositionem à Rabbi Abrahamo filio Ezrae (qui dici consuevit Aben Ezra) traditam, quam & Kimchius sequitur, non minore amentia Psalmum hunc de ipso Davide Rege exponens, quam olim Antiquiores illi de Abrahamo. Ideo non ipsum Davidem, sed aliquem ex Cantoribus de Davide cantantem hunc Psalmum introducunt Aben Ezra & David Kimchi, & dicentem, Dominus dixit Domino meo, id est, Davidi: & inscriptionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LEDAVID interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter Davidem: contra usitatissimum & ordinarium sensum hujus tituli in aliis Psalmis. Rectius Rabbi joseph Paraphrastes Chaldaeus, in suo Targum in Psalmos, Titulun hujus Psalmi cx. Davi●rites Sa● dictan●● Psalmu vates 〈◊〉. MIZMOR LEDAVID interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudatio per manum Davidis. Sic etiam exponit inscriptiones Psulmorum cviij. & cix. quos ipsi Davidi tribuunt Rabbini sine controversia: quamvis ut plurimum in aliis Psalmis Targumista Hebraicum LEDAVID 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineat in sua Paraphrasi: Divina tamen providentia factum est, ut in Titulo hujus Psalmi cx. & duorum proximè antecedentium, clare & perspicuè interpretaretur LEDAVID, Per manum David, ac si diceret, per ministerium, sive per os Davidis, usitatissimo Hebraïsmo, 1. Reg. 16.34. & 2. Reg. 9.36. & 10, 10. & 14.25. & Zachar. 7.7. Est igitur hic Psalmus Davidis, quem suggerente Spiritu Sancto cecinit ac scripsit David. Id quod etiam diferrè asserit Dominus noster, inquiens, David in spiritu Dominum ipsum vocat, dicens; Dixit Dominus Domino meo, etc. Matthaei 22. Psalmus hic Propheticus est de Regno & Sacerdotio Servatoris nostri JESU CHRISTI. Argumen●um & summa hujus Psalmi, Matthaei 22.43. Act. 2.34. Hebr. 1. & 8.1. & 1. Cor. 15.25.26. Praemittitur decretum seu effatum DEI, vers. 1. subjicitur ejusdem explicatio, de Regno, versib. 2.3. de Secerdotio, vers. 4. de utroque inde ad finem Psalmi. Nota in primo versu, 1. Quis sit jocutus; Dominus dixit. Analysis vers. 1▪ 2. Cui? Domino meo. 3. Quid? Sede ad dextram meam, etc. DIXIT JEHOVAH.] Pater Filio dixit, non inspirando, Dixit JEHOVAH, Domino meo. neque externo intermediae vocis ministerio, sed gignendo Sapientiam suam, dedit ei omnia Patris placita * Vide Aug. Tract. 47. et●4 ●4. in Evang. joann, . Vel secundùm humanitatem, cum ipsa humanitatis illius efformatio, & unitio sit indivisum opus Sanctissimae Trinitatis, intelligenda est Trinitas dicens per decretum aeternum de CHRISTI Mediatoris exaltatione: Etsi per revelationem temporalem repraesentatur Pater loquens: sicut ad jordanem, Hic est Filius meus dilectus, Matth. 3. & Psal. 2. Tu es Filius meus. Non enim Trinitatis, sed solius Patris est Filius: Neque sunt duo Filii, sed unus idemque Filius DEI, & filius hominis, EMMANUEL. Sic missio CHRISTI hypostaticè spectati à solo Patre est, at secundûm dispensationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missio ejus est opus commune Trinitatis. Ambros. in Symbolum Apostolorum, Cap. 6. August. Lib. 2. de Trinitate, Cap. 5. Ubi audivit hoc David? Respondet Augustinus Comment. in hunc Psalmum; Vbi audivit ●oc David? Audivit in spiritu; ubi nos quando audivit, non audivimus; sed loquenti quod audivit, & scribenti credidimus. Audivit ergo prorsus: audivit in quodam secretario veritatis, in quodam mysteriorum Sanctuario, ubi Prophetae in occulto audiverunt, quod in aperto praedicaverunt. ●bi audivit David, qui cum fiducia magna dixit, Dixit Dominus Domino meo, etc. Dominus dixit; ergo certo & infallibiliter fiet. Vide Aug. in hunc Psalmum. Consec●●rium. DOMINO MEO.] Aug. Et eo ipso quod earnem accepit CHRISTUS, quod in carne mortuus est, Christus homo est l●●minus D●●vidis, & det ad de●tram DE● quod in eadem carne resurrexit, quod in eadem ascendit in Coelum, & sedit ad dextram Patris, & in eadem ipsa carne sic honorata, sic clarificata, sic in Coelestem habitum commutata, & Filius est David, & Dominus est David. CHRISTO secundúm carnem resurgenti, ascendenti, donavit Nomen quod est supra omne nomen, ut in Nomine JESU omne genu flectatur, coelestium, terrestrium, infernorum. Ubi erit David, & non ei sit Dominus? In Coelo sit, in terra sit, in inferno sit, Dominus ejus erit, qui est Dominus Coelestium, terrestrium, & infernorum. Haec Augustinus Commentario in hunc locum. Hieronymus etiam & Theodoretus in Commentariis in hunc Psalmum huic expositioni favent. Et Ambrose Lib. 2. ad Gratianum Augustum. Attamen ex hoc loco DOMINUS IESUS adstruit contra Pharisaeos suam Divinitatem, Objectio●● 〈…〉 sio ista 〈…〉 tatem pro●●sedentis: 〈◊〉 homini 〈◊〉 competo●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ut monent Hilarius, & Hieronymus, & Chrysostomus, & Theophylactus, Comment. in Matth. 22. Et Chrysostomus, & Augustinus, & Theodoretus, Comment. in hunc Psal. Et Ambrose Lib. 2. de Fide, ad Gratianum Augustum. Et in Enarratione hujus Psalmi, & in Apologia David posteriore, Cap. 4. ubi ait; Neque enim de Filio suo diceret, DIXIT DOMINUS DOMINO MEO, SEDE AD DEXTRAM MEAM. Quomodo enim Filium suum Dominum nominaret? Lex prohibet▪ repugnat Religio, abhorret Fides, ut ad dextram DEI Omnipotentis mortalem hominem loces. Et disertè affirmat Hieronymus Comment. in Matthaeum, DOMINUM Davidis vocari, non secundùm id quod de eo natus est, sed juxta id quod natus ex Patre semper fuit; praeveniens ipsum carnis suae Patrem. Solutio; ne●pe Deitatem ●llius personae, nam simplici homini sessio ista non competit. Quem Ambrosius MORTALEM, Hieronymus in Matth. clariùs vocat SIMPLICEM hominem, Chrysostomus ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atque hinc patet difficultatis enodatio: non enim homo ille esset DOMINUS Davidis, neque sederet ad dextram DEI, nisi idem in unitate ejusdem personae esset DEUS & Opifex Davidis, Patri consubstantialis & aequalis, cui idcirco Throni ejusdem concessus jure competit: nec ob assumptam carnem eo jure excidit; sed idem ille homo peracta obedientia, quia etiam Deus est in illa carne, declaratur esse Deus, omniumque Dominus, ac propter dignitatem personae Divinae, adeo que inaestimabilem personalis obsequii in assumpta carne praestiti valorem, coronatur etiam secundùm humanitatem honore & gloria super omnes creaturas, & in Throno Iudiciario collocatur. Huc accommodat Oecumenius in Cap. 1. ad Hebraeos, illam CHRISTI orationem ad PATREM; Et nunc glorifica me tu Pater apud temet-ipsumea gloria quam habui apud te priusquam mundus esset, JOANN. 17.5. Unde Ambrosius in enarratione hujus Psalmi; Nec mirum (inquit) si unius sedis offertur filio consessus à Patre, qui unius est substantiae & naturae cum Patre. Et Augustinus etiam in hunc Psal. respondens illi quaestioni DOMINI▪ Quomodo ergo David in spiritu dicit ●um Dominum, etc. Quomodo (inquit) nos diceremus nisi á te disceremus? Nunc ergo, quia didicimus, dicimus. In principio eras Verbum, & Verbum eras apud DEUM, & DEUS eras Verbum. Omnia per te facta sunt. Ecce DOMINUS David. Sed nos propter infirmitatem nostram quia caro desperata jacebamus, Verbum caro factus es, ut habitares in nobis. Ecce filius David. Certè tu in forma DEI cum esses, non rapinam arbitratus es esse aequalis DEO, ideo Dominus David: sed temetipsum exinanisti, formam servi accipiens, inde filius David. Denique & in ipsa interrogatione tua, dicens, Quomodo filius ejus est, non te filium ejus negasti, sed modum in quo id fieret inquisisti. Ecce Virgo concipiet & pariet filium, & vocabunt nomen ejus EMMANUEL. Haec August. De eadem disserens Dominica quaestione Ambrose, in posteriore Apologiae David, cap. 4. Una (inquit) quaestione DOMINUS noster IESUS CHRISTUS omnium Haereticorum ora sepsit, sacrilegia conclusit. Non solum enim judaeos, sed & Photinianos, & Arianos, & Sabellianos hac redarguit quaestione, etc. DOMINO MEO: Hoc quilibet fidelis sibi rectè accommodat, & in illo suo DOMINO gloriatur, Non propie● solum David●m 〈◊〉 scrip●a su●●. qui fidelium suorum peculiari modo gratiosus est DOMINUS, ad quem etiam clamant cum Thoma Apostolo, DOMINE mi & DEUS mi. Ioann. 20. 2●▪ Sede ad dextram meam, donec, etc. Describitur his verbis, 1. Sublimitas exaltationis, Effati Dominici du● partet. Sede ad dextram meam: 2. Effectus dominationis, Donec ponam inimicos tuos scabellum pedum tuorum. In priore membro sunt, 1. Modus dicendi, Frioris partis subdivis●● deinde res ipsa. Modus dicendi est quasi Imperativus, seu Mandativus. Hieronymus hunc locum; DEUS non sedet, assumptio corporis sedet, huic ergo pracipitur ut sedeat qui homo est, qui assumptus est. Haec ille. Audit quasi " homo, Modus dic●ndi. Sede. Sede, sedet vero quasi DEI Filius, inquit Ambrose, posteriore Apologia David, Cap. 4. Non quod alius audiat, alius sedeat, sed quia homini honor datur propter dignitatem personae Filii DEI. Qui (ut loquitur Ambrose, Lib. 2. de Fide) non ex praecepto, neque ex gratia, sed quasi dilectissimus Filius ad dextram DEI sedet. Et paulo post ibidem Ambrosius ait; CHRISTUS ut sedeat, non quasi jussus obsequitur, sed quasi Filius dilectissimus honoratur. Chrysostomus, Serm. 2. in Epistolam ad Hebraeos, in Cap. 1. vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: id est, Non dixit, quod jusserit vel imperaverit, sed quod dixerit, SEDE. Et hoc propter nihil aliud, nisi ut eum nequaquam existimes esse sine principio, & sine autore * Deum Patrem autorem & principium Peleo vocat Aug. Lib. 3. contra Maximinum. Capitib. 14. & 17. . Quod enim propter hoc sic locutus sit, manifestum est ex loco sedis. Idem repetit Oecumenius, Comment. in Cap. 1. ad Hebraeos, explicans illa verba, Sede à dextris meis; ubi ait hoc manifestum esse ex loco sedis, qui honoris aequalitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat. Et addit; Vel quia alio modo non poterat Prophata significare consensum ac voluntatem Patris ut sederet, usus est verbo SEDE. Magnum (inquit) hoc est, nec tantum supra humanam naturam, verumetiam super omnem creaturam▪ Attamen ob humanam quoque naturam hoc ei dictum est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nam Filius quatenus DEUS est sempiternum habet Thronum: Thronus tuus, inquit, DEUS in seculum seculi. Neque enim post ●rucein & Passionem hoc honore donatus est DEUS: sed ut homo accepit quod jam habebat ut DEUS— ut homo igitur audit, SEDE A DEXTRIS MEIS; Nam ut DEUS aternum habet Imperium. Haec Oecumenius. DOMINUS Pater (inquit Ambrose) DOMINO DEO CHRISTO FILIO Throni sui offert sublimem consessum, honoris gratia ad dextram suam illum aeterna sede constituit. Haec Ambros. in hunc Psal. Res ipsa, SEDE AD DEXTRAM MEAM. Quid hac (inquit Ambros. Poster. Apologia David, Re● ipsa▪ Cap. 4.) potest dici praecellentius potestate, quae etiam carnem hominis ad dexteram DEI collocavit? Et infirmum illud conditionis humanae, (postquam tamen Verbum caro factam est) divinitati copulavit aeterna? Sede. Idem in enarratione hujus Psalmi; Secundùm consuetudinem (inquit) nostram, illi consessus offertur, qui aliquo opere perfecto victor adveniens, honoris gratia promeretur ut sedea●. Ita ergo & homo JESUS CHRISTUS Passione suae Diabolum superans, resurrectione sua inferna reserans, tanquam perfecto opere ad Coelos victor adveniens, audit à DEO Patre; SEDE AD DEXTRAM MEAM. Nec miram est si unius sedis offertur Filio consessus à Patre, qui unius est substantiae & naturae cum Patre. Haec ille. Idem ibidem: Quid sig● ficet Christ sessio, quid ejusdem st●●tio ad dextram Patri Act. 7. Videamus quae sit ratio quod idem DOMINUS à David sedens prophetatur, stans vero à Stephano praedicatur: ECCE, VIDEO COELOS APERTOS, ET JESUM STANTEM AD DEXTERAM DEI. Primo omnium DEUS qui incorporeus & invisibilis est, sedere aut stare quomodo potest? Deinde autem quali subsectio sedeat DEUS qui infinitus est & immensis, intra se ipse magis creaturam cunctam continens? Haec autem propterea à sanctis viris dicta arbitror esse de DOMINO, non quo sint contraria sibi, sed ut modo ejus POTENTIA, modo MISERICORDIA describatur. Nam utique pro potestate Regis sedere dicitur, pro bonitate intercessoris stare suggeritur. 1. joan. 2. Ait enim beatus Apostolus; Quia Advocatum habemus apud Patrem, JESUM CHRISTUM. JUDEX ergo est CHRISTUS, cum residet: ADVOCATUS est, cum assurgit. judex planè judaeis, Advocatus Christianis. Hic enim stans apud Patrem, Christianorum licet peccantium causas exorat: ibi residens cum Patre, Pharisaorum persequentium peccata condemnat. Illis indignans vehementer ulciscitur, his interveniens leniter miseretur. Hic stat, ut suscipiat Stephani Martyris spiritum: ibi residet, ut condemnet judae Proditoris admissum. Haec ibi Ambrose. DEXTRA DEI, Non est corporis DEI pars; nam DEUS spiritus est incorporeus, Dextra Dei immensus, impartibilis, etc. Sed potentiam denotat & Majestatem CHRISTO datam. Dextera DOMINI agit strenuè, dextera DOMINI elata, PSAL. cxviij. Ubi dextera potentiam denot●t. Et CHRISTUS de hac sua sessione dixit; Ab hoc tempore videbitis filium hominis sedentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dextram potentiae, MATTH. xxuj. 64. Et Apostolus de eadem ait; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, HEBR. j. 3. Sedit ad dexteram Majestatis in excelsis. In quem locum Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ●● ratio, cur ad dextram Christus, ut ostendatur aqualu Patri, quoad Deitatem. id est, Dicens▪ AD DEXTRAM, non illi [Patri] figuram tribuit, sed eundem ostendit honorem Filii & Patris. Idem in expositione hujus Psalmi; Vbi idem est Thronus, ejusdem est Regni par honor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et paulò post; Quemadmodum nos majorem Patre non dicimus, quia ad dextram habet sedem honoratissimam: sic neque tu minorem dicito & inferiorem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: id est, Sed honore parem & aequalem. Hoc enim communio sedis manifestum facit. Sic Ambrosius in hunc Psal. Ideo ad dextram sedit Filius, non quo praeferatur Patri, sed ne inferior esse credatur. Addit vero ibidem Ambrose; Et ideo addextram Filius, quia secundùm Evangelium, ad dexteram oves, 2● ratio, ut locum ovibus destinatum pastor anticipet▪ ad sinistram verò constituentur hoedi. Necesse es● ergo ut ovium partem primus Agnus obtineat, & secuturo immaculato gregi locum Dux immaculatus anticipet: sicut ait Ioannes in Apocalypsi, dicens, Hi sunt qui sequuntur agnum quocunque vadit, Apocal, 1●. qui se cum mulieribus non coinquinaverunt. Haec Ambrose. Eodem sensu Augustinus; Dicamus (inquit) quomodo id quod Altissimus suscepit ex nobis in Coelun levaverit, ad dexteram. Patris collocaverit, ac fidei nostrae certum pignus dederit, ut secura sint membra de tanto Capite, fideliterque sperent ad ipsum se posse pervenire, quem jam credunt ad dextram Patris sedere. 3● ratio, 〈◊〉 demonstretur eum accepisse potestatem judicantis, secundum humanitatem. Sessionem istam, dilectissimi, non accipiatis humanis membris positam, tanquam Pater sedeat in sinistra, ut Filius sedeat ad dexteram, sed ipsam dexteram intelligite Potestatem, quam accepit homo ille susceptus à DEO, ut veniat judicaturus qui prius venerat judicandus. Lib. 2. de Symbolo ad Catechumenos, Cap. 7. Et postea Lib. 3. Cap. 7. H●c (inquit) quod Filius dicitur sedere ad dexeram Patris, demonstratur quod ipse homo quem suscepit CHRISTUS, potestatem acceperit judicantis. Haec Augustinus. Ambrose Epist. 37. ad Irenaeum, explicans quomodo nos sedere fecerit DEUS in coelestibus in CHRISTO, sicut docet Apostolus, Ephes. 2. Quomodo nos viat●r●s fideles in Christo sedeamus in coelestibus▪ Non quo quisquam hominum (inquit) praerogativam sedendi meruerit in illa sede DEI, de qua Pater soli Filio dixit, SEDE A DEXTRIS MEIS: sed quia in illa carne CHRISTI per consortium ejusdem naturae, caro omnis humani generis honorata est. Haec ibi. Sed addendum erat ex illo loco Apostoli, altiorem etiam, & solis iis qui cum CHRISTO vivificati & suscitati sunt peculiarem, datam esse nobis praerogativam & excellentiam sessionis in coelestibus in CHRISTO; qui ibi sedet Caput nostrum, membris suis inde vigorem infundens, & locum aeternum parans. Quem fide tenemus, & spe possidemus: quam spem velut Anima Anchoram habemus tutam ac firmam, & ingredientem usque in ea quae sunt intra velum: quo praecursor pro nobis ingressus est JESUS. Hebr. 6.19.20. Benedixit nobis DEUS omni benedictione spirituali in coelestibus in CHRISTO. Ephes. 1.3. Qui vicerit (inquit) dabo ei ut sedeat mecum in Throno meo; sicut & ego vici, & sedi cum Patre meo in Throno ipsius. Quo se●su dicatur compraehensores sedere in Throno Christi cum ipso, Apocal. 3.21. Id quod intelligendum est de congrua quadam honoris participatione, non autem de honoris aequalitate. Sicut alibi dixit; Ego gloriam quam dedisti mihi, dedi iis, ut sint unum, sicut & nos unum sumus. Ioann. 17.22. Ubi non idem est intelligendus unitatis modus inter CHRISTUM & Fidele●, qui est inter DEUM Patrem & Filium: quamvis & hic & illic sit beata quaedam unitas. Nempe inter Patrem & Filium substantialis, & inter CHRISTUM & Ecclesiam Mystica ac Spiritualis, per quam effici dicimur divinae consortes naturae. 2. Pet. 1.4. Quando dicitur Filius sedere ad dexteram Patris, non separantur Pater & Filius, Inseparabilis à Patre Filius. Filius potentia Dei, de●tra Patris. nam hi duo unum sunt; id est, unus indivisus DEUS. Ipse Filius est Potentia DEI. 1. Cor. 1.24. Est effulgentia gloriae & character personae ipsius, sustinens omnia verbo potentiae suae. Hebr. 1.3. Unde Ambrose, Lib. 5. de Fide, Cap. 1. ai● Filium esse dexteram Patris. Christi humanitas non est ubiue. Neque tamen existimandum est, quia Deitas ubique est, ideo CHRISTI humanitatem jam ubique esse: nam pro●ectus est in Coelum. Act. 1.11. Ascendit in Coelos. Ostenditur id testimoniis Sacr. 〈◊〉. Act. 2.34. Vel ut loquitur Paulus Apostolus, Supra omnes Coelos. Ephes. 4.18. Ibi sedet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 1.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 8.1. Coelum Thronus DEI, Isai. 66.1. Habitaculum Sanctitatis, & gloriae ejus, Isai. 63.15. CHRISTUM oportet Coelum capiat, donec impleantur Oraculorum Prophetica, Act. 3.21. E Coelo veniet ad judicium, Philip. 3.20. & 1. Thessal. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justinus Martyr in Apolog. 2. pro Christianis; Quod vero (inquit) CHRISTUM post resurrectionem à mortuis Pater omnium DEUS Coelo illaturus fuerit, Et t●stim niis patru● atque ibi tantisper detenturus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] dum hostiliter adversantes ei daemones percutiat, & eorum numerus qui boni atque probati esse ab eo praecogniti sunt, expleatur; propter quos etiam nondum extremam rerum consummationem fecit: Prophetae Davidis a●dite verba, quae sunt haec; DIXIT DOMINVS DOMINO MEO, SEDE A DEXTRIS MEIS, DONEC PONAM INIMICOS TVOS SCABELLUM PEDUM TVORUM. Virgam virtutis emittet, etc. Haec justinus. Ambrose Tractatu in Symbolum Apostolorum, Cap. 6. Vnius locspatio cont●●netur Chr●●●tus ratio● corporis▪ Sequentes (inquit) Filium DEI JESUM, qui penetravit Coelos, & in dextera DEI sedens, & omni consistens loco, nihil suae prasentiae vacuum derelinquit: licet eum unius loci spatio contineri ratione corporis pro nostra salute suscepti putemus, non tamen circumscriptam Divinitatis & Incorporalitatis suae naturam. Et postea Cap. 22. Mane● veri●tas carnis. Haec (inquit) vera resurrectio, quae sic gloriam tribuit carni, ut non auferat veritatem. Haec Ambrose. Noli itaque dubitare (inquit August. Epist. 57) IBI nunc esse hominem CHRISTUM JESUM, unde venturus est, memoriterque recole, & fideliter tene Christianam confessionem, quoniam resurrexit à mortuis, ascendit IN COELUM, sedet ad dextram Patris, NEC ALIVNDE QVAM INDE venturus est ad vivos m●rtuosque judicandos. Ibi manes ●adem forma, substan●ia, & naturae corporis. Et sic venturus est illa Angelica voc● testante, quemadmodum ire visus est in Coelum; id est, in eadem corporis forma atque substantia, cui profecto immortalitatem dedit, naturam non abstulit. Secundùm hanc formam NON EST PUTANDUS VBIQVE DIFFUSUS. Cavendum est enim, ne ita Divinitatem adstruamus hominis, ut veritatem corporis auferamus.— una enim persona DEUS & homo est, & utrumque est unus CHRISTUS JESUS, ubique per id quod DEUS est, IN COELO AUTEM PER ID QVOD HOMO. Haec August. Epist. 57 ad Dardanum, in solutione quaest. 1. Idem etiam tractatu 50. in Evangelium joannis; Secundùm carnem quam Verbum assumpsit, impletur quod ab eo dictum est, non semper habebitis me vobiscum. Non est hic, ibi est ad ●extram Patris. Quare? Quoniam conversatudest secundùm corporis praesentiam 40 diebus cum discipulis suis, & eye deducentibus videndo, non sequendo, ascendit in Coelum, ET NON EST HIC: IBI ENIM SEDET AD DEXTERAM Patris: & hic est▪ non enim recessit praesentia Majestatis. Et Serm. 146. de tempore; Ascendit in Coelum, IBI EST AD DEXTRAM Patris, non est venturus nisi in ultimo seculo ad judicandum vivos & m●rtuos. Hactenus August. DONEC, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] monent Chrysostomu● in hunc Psalmum, DONEC. & Oecumenius in Cap. 1. ad Hebraeos, ex Photio & Gregorio Nazianzeno, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse hic temporis terminum, ac si sedere desiturus esset post debellationem hostium, sed eo tantum significari certudinem victoriae. Sic Theodoretus in hunc Psalmum; Haec (inquit) particula, DONEC, non Tempus significat, sed Sacrarum Literarum est Idioma: sic per vatem ait DEUS, & donec seni● confecti eritis, ego sum Esai. 46.4. simile est dictum illud Apostolicum, ●portet enim ipsum regnare donec ponat omnes inimicos sub pedes suos, 1. Cor. 15.25. Attamen, ut praedixit Daniel, & postea Gabriel, Regni ejus non erit finis, & sancti cum eo aeternum regnabunt. Illam autem regni traditionem DEO ac Patri, Quo sens● dicatur CHRISTUS traditur●● Regnum DEO & Patri. 1. Cor. 15.24. Rectè interpretatur Chrysostomus ibi, & in hunc Psalmum, non abdicationem, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; id est, perfectionem regni per plenariam subjugationem omnis adversariae potestatis. Ut patet ex verbis Apost. eodem versu. Adde interpretationem illam Augustini; Quid est ergo (inquit) CUM TRADIDERIT REGNUM DEO ET PATRI: Quasi modo non habeat Regnum DEUS & Pater? Sed quia omnes justos, in quibus nunc regnat ex fide viventibus, Mediator Dei & hominum, homo Christus jesus perducturus est ad speciem, quam visionem dicit idem Apostolus, facie & faciem: Ita dictum est, Cum tradiderit Regnum Deo & Patri; ac si diceretur, cum perduxerit credentes ad contemplationem Dei & Patris. Haec Augustinus, Lib. 1. de Trinitate, Cap. 8. Ubi evacuationem Principatus omnis & Potestatis aliter interpretatur quam Chrysostomus, sic enim Augustinus; Tunc revelabitur à Filio Pater, cum evacuaverit omnem Principatum, & omnem Potestatem & virtutem; id est, ut necessaria non sit dispensatio similitudinum per Angelicos principatus, & potestates & virtutes. Haec ille. Simplicior tamen & tutior videtur illa Chrysostomi interpretatio, de evacuatione potastatis Daemonum dominantium adhuc in tenebris hujus seculi, & servis DEI bella moventium, Ephes. 6. Quomodo etiam verba haec interpretatus est author quaest. & Resp. ad Orthodoxos, quae Iustino Martyri tribuuntur, ad qu. 81. & favet justinus Apol. 2. verbis superius citatis. Eodem sensu legitur DONEC, ut certam operis perfectionem, non autem Temporis limitationem designet, Genes. 28.15. Psal. 112.8. Math. 1. ultimo. PONAM] Quicquid facit Pater ad extra, id facit Filius, PONAM. id facit Spiritus Sanctus. Ideo rectè Augustinus; Nec quisquam (inquit) ita existimet de Patre intelligendum, quod subjecerit omnia Filio, ut ipsum Filium sibi omnia subjecisse non putet. Quod Apostolus ad Philip. ostendit, Philip. 3. Opera Trinitatis ad extra sunt ●ndivis●. dicens, Nostr● autem conversatio in Coelis est, unde & Salvatorem expectamus DOMINUM JESUM CHRISTUM, qui transfigurabit corpus humilitatis nostrae conforme ut fiat corpori gloriae suae, secundùm operationem suam qua possit etiam sibi subjicere omnia. Inseparabilis enim operatio est Patris & Filii, alioquin nec ipse Pater sibi subjecit omnia, sed Filius ei subjecit, qui ei Regnum tradit, & evacuat omnem principatum. Ipse enim subjicit, qui evacuat. Nec sic arbitremu● CHRISTUM traditurum Regnum DEO & Patri, ut adimat sibi, etc. Haec August. Lib. 1. de Trinitate, Cap. 8. Chrysostomus etiam in hunc Psalmum, ut oste●dat CHRISTUM sibi hostes subjicere, adducit illud Pauli Apostoli testimonium, Oportet illum regnare donec ponat inimicos sub pedes suos, 1. Cor. 15.25. Christus 〈◊〉 ad de●t●am DEI, tum ut Rex, tum ut Sac●●d●s. Hic autem meminisse debemus, CHRISTUM hominem esse ad dexteram Potentiae & Majestatis in Coelestibus, non solum ut omnium daeredem & Regem, Hebr. 1. Sed etiam ut Sacerdotem, Rom. 8. Hebr. 8. Qui non solum jure & autoritate Regali praesi● Coelo & terrae, sed etiam sacerdotali intercessione obtineat ut quicquid fieri vult, id effectum reddat Divina Omnipotentia. Gaudete vos verè Christiani. Nemo rapiet CHRISTI Oves de man● ejus. Vae inimicis CHRISTI, nisi ex inimicis fiant amici. Scabellum pedibus tuis. SCABELLUM PEDIBUS] Id est, sub pedibus, 1. Cor. 15.25. Ephes. 1.22. Omnes oportet substerni pedibus ejus: aut per gratiam, qua ex inimico fit humilis Cultor ejus, aut per victoriam Regis ac judicis, ad poenam aeternam. Quaere ergo quem locum habeas sub pedibus DEI tui; Nam necesse est haebeas, aut gratiae, aut poenae? ait August. in hunc locum. Non solum terra dicitur scabellum pedum DOMINI, Esai. 66.1. & terreni homines, seu inimici ejus hoc loco; sed etiam Sanctuarium ejus in terris appellatur scabellum pedum ejus, seu locus pedum ejus, Psal. 99 & Esai. 60.13. Thre●. 2.1. Qui inimici ponuntur scabellum pedum ejus? Respondet Augustinus in hunc Psalmum: INIMICOS ●VOS. Psal. ●. Quibus frementibus & inania meditantibus dicitur; quare fremu●r●nt Gentes, & populi meditati sunt inania, etc. dixit DOMINUS. Fremant illi, meditentur inania, perstrep●nt, numquid non implebitur? Haec ille. Theodoretus in hunc locum; Inimici ejus potissimum Diabolus, & hujus ministri D●mones, & qui ejus Divinis Praeconiis resistunt, nimirum judaei & Graeci. Augustinus judaeis & Paganis addit Haereticos, & falso fratres, in quorum omnium medio CHRISTUS praedicitur dominaturus. Latiùs & pleniùs existimo exponi posse inimicos hoc loco, quatuor ordinum. Quatu●● ordines inimic●rum Christ●. 1. Diabolus disertê appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 13.39. Cui adjunge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; id est, spiritus immundos, Luc. 10.19. Lucta nobis est adversus Principatus & Potestates, adversus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundipotentes tenebrarum seculi hujus, contra spiritualia nequitiae, in coelestibus, Ephes. 6.12. 2. Peccatum est inimicum DEO contra quem admittitur, & homini qui hoc veneno à serpente perimitur, aut seipsum perimit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nempe homini peccatori: item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rom. 8. Hinc in viatoribus regenitis lucta illa inter carnem & Spiritum, Rom. 7. Gal. 5. 3. Mundus ingentem sub Diaboli vexillo ducit exercitum; tum hominum credere Evangelio recusantium, credentes persequentium, doctrinam aut pacem Catholicam turbantium; tum malarum tenrationum, à dextris & à sinistris irruentium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Ioann. 5.19. 4. Denique mors inimicis CHRISTI membrorumue ejus accensetur, 1. Cor. 15.26. Hos omnes inimicos vincit, debellat, & sibi subjicit CHRISTUS, eo rundemque victores nos omnes facit quicunque in illo fiduciam puro corde habemus, Omnium inimicorum nos facit victores. Colos. 3.1. quicunque sapimus & quaerimus quae sunt sursum, ubi CHRISTVS est ad dexteram DEI sedens, Coloss. 3.1. 1. Diabolum sub pedibus nostris conterit, Rom. 16.20. 1. Dat nobis victoriam de Diabolo. Hebr. 2.14.15. Apocal. 12.11. Omnemque ejus hostilem potentiam, Luc. 10.19. Clemens Alexandrinus, Lib. 4. Stromatum; Si quis (inquit) altercans dicat: & quomodo fieri potest ut caro imbecilla resistat potestatibus & spiritibus dominationum? Illud sciat, quod Omnipotenti & DOMINO freti in eoque habentes fiduciam adversamur potestatibus tenebrarum & morti. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] adhuc te loquente, inquit, dicet, ecce adsum. Isai. 58. Invictus adjutor noster. Vide adjutorem invictum, qui nos defendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Peccatum opus Diaboli, ut solveret manifestatus est Filius DEI, 2. De peccato. 1. Ioann. 3.8. Datur nobis tum contra reatum peccati, tum contra pestiferam ejus luem victoria per sanguinem Agni, qui mundat nos ab omni peccato, 1. joan. 1.7. Qui Agnus DEI tollit peccatum mundi, joan. 1.29. Purgationem peccatorum nostrorum per se ipsum fecit, Hebr. 1.3. Lavit nos à peccatis nostris in sanguine suo, Apocal. 1.5. In illo habemus redemptionem per sanguinem ipsius, remissionem peccatorum, secundùm divitias gratiae ipsius, Ephes. 1.7. Eum proposuit DEUS placamentum per fidem in sanguine ipsius, Rom. 3.25. Hinc per eum pacem habemus cum DEO, Rom. 5.1. In illius mortem baptizati sumus, Rom. 6.3. Perillum liberati à Lege, constituimur sub gratia, unde fit, ut non dominetur nobis peccatum, Rom. 6. & Cap. 8. Vers. 2.3.4. Qui sunt CHRISTI, carnem crucifixerunt cum affectibus & cupiditatibus, Galat. 5.24. Ille nos gratia sua sufficiente semper efficaciter solatur & sustentat, 2. Cor. 12.9. 3. De mundo etiam ejusque omnigenis copiis victoriam nobis donat: Confidite, ego vici mundum, 3. De mun●do. joan. 16. ultimo. Omne quod natum est ex DEO, vincit mundum; & haec est victoria quae vincit mundum, fides nostra. Quis est ille qui vincit mundum, nisi qui credit quod IESVS est Filius DEI? 1. Ioann. 5.4.5. Per illum mundus nobis crucifixus est, & nos mundo, Galat. 6.14. Plusquam victores nos facit ille qui dilexit nos, Rom. 8.37. Qui nunquam nos deseret neque derelinquet, adeo ut confidenti animo dicamus; DOMINUS est mihi adjutor, nec metuam quid faciat mihi homo, Hebr. 13.5.6. Hinc omnia valemus per CHRISTUM qui nos corroborat, Philip. 4.13. Scientes iis qui diligunt DEUM omnia cooperari in bonum: & illum qui proprio filio non pepercit, sed pro nobis omnibus tradidit eum, omnia etiam cum eo nobis gratificaturum, Rom. 8.28.32. 4. Ultimus hostis aboletur mors, 1. Cor. 15.26. 4. De mor● Mortis autem, per DEI gratiam in CHRISTO nobis datam, ●ictores ●o●tis 〈◊〉 in hac 〈◊〉. victores constituimur, tum in hac vita, tum in vita futura. Nam in hac vita per CHRISTUM liberamur à metu mortis, Hebr. 2.15. Mortis, inquam, TUM AETERNAE illius quae secunda mors dicitur: ●um aeternae ●ortis, quae ●●cunda di●●tur. Nullae enim condemnatio est iis qui sunt in CHRISTO JESV, Rom. 8.1. Et Spiritus ejus testatur una cum spiritu nostro, nos esse DEI filios, ibidem vers. 16. Adeoque nullam esse nobis condemnationem. Hic spiritus non est servitutis ad metum, sed adoptionis spiritus, per quem clamamus, Abba, Pater, ibidem vers. 15. Et Servator noster ait; Amen, Amen, dic● vobis, qui Sermonem meum audit, & credit ei qui misit me, habet vitam aeternam: & in condemnationem non veniet; sed transivit à morte in vitam, Ioann. 5.24. Qui ex hoc pane vitae comederit, non morietur, sed vivet in aeternum, habet vitam aeternam, Ioann. 6.50.51.54. TUM etiam TEMPORALIS mortis qua eorpus moritur victores fimus, ●um tempo●alis mortis, ●ua moritur 〈◊〉: cujus ●e●um vin●i●us. in hac vita, vincendo mortis metum, tergemina eademque haud quaquam fallente persuasione & confidentia. 1. Quia persuasi sumus neque mortem neque vitam posse nos separare à charitate DEI quae est in CHRISTO IESV DOMINO nostro, Rom. 8.38.39. 2. Quia scimus si terrestris hujus domus nostrae tabernaculum dissolutum fuerit, Secunda ●ertitudo p●r ●uam in ha●●ita mortem ●●rporis 〈◊〉. aedificium ex DEO habituros, domicilium videlicet, non manufactum, aeternum in Coelis, 1. Cor. 5.1. Confidentes igitur semper, & scientes nos dum adsumus in corpore, peregre abesse a DOMINO: (per fidem enim ambulamus, non per speciem) confidente autem animo sumus, & gratius est nobis abesse potius ex corpore, & adesse apud DOMINUM, ibidem versib. 6.7.8. Cyprian. Hinc Cyprianus; Quod interim (inquit) morimur, ad immortalitatem, morte transgredimur: nec potest vita aeterna succedere, nisi hinc contigerit exire, Non 〈◊〉 sed transit●●. NON EST EXITVS ISTE, SED TRANSITUS, & temporali itinere decurso, ad aeterna transgressus. Quis non ad meliora festinet? Lib. de Mortalitate. Et supra eodem Libro; Ejus est mortem timere, qui ad CHRISTUM nolit ire: ejus est ad CHRISTUM nolle ire, qui se non credat CUM CHRISTO INCIPERE REGNARE. Scriptum est enim, justum fide vivere. Tunc in●●piunt regn●●re cum Chr●●sto. Si justus es, & fide vivis, si verè in DEUM credis, cur non, cum CHRISTO futurus, & de DOMINI pollicitatione securus, quod ad CHRISTUM voceris, amplecteris; & quod Diabolo careas? SIMEON loetus de morte jam proxima, & de vicina accersitione securus, accepit in manus Puerum, & benedicens DEUM, exclamavit, & dixit; Nunc dimittis servum tuum, DOMINE, secundùm verbum tuum, in pace; quoniam viderunt oculi mei Salutare tuum. Probans, scilicet, atque contestans tunc esse servis DEI pacem, tunc liberam, Luc. 2. Tunc est pa● Dei servis quando hi●● migraveri● tunc tranquillam quietem, quando de istis mundi turbinibus extracti, sedis & securitatis aternae portum petimus, quando expuncta hac morte ad immortalitatem venimus. Illa est enim nostra pax, illa fida tranquillitas, illa stabilis & firma & perpetua securitas. Et paulo post; DEUS tecum loquitur, & tu ment incredula perfidus fluctuas? Hoc sine dubitatione credend●●. DEUS de hoc mundo recedenti tibi immortalitatem pollicetur, & tu dubitas? Hoc est DEUM omnino non nosse; hoc est, CHRISTUM credentium DOMINUM & Magistrum peccato incredulitatis offendere; hoc est, in Ecclesia constitutum, fidem in domo fidei non habere. Quantum prosit exire de seculo, CHRISTUS ipse Salutis atque utilitatis nostrae MAGISTER ostendit; qui cum Discipuli ejus contristarentur, quod se jam diceret recessurum, locutus est ad eos, dicens; Ioann. 14. 〈◊〉 Si me dilexissetis, gauderetis, quoniam vado ad Patrem: docens, scilicet, & ostendens, cum chari, quos diligimus, de seculo exeunt, GAUDENDUM POTIUS QVAM DOLENDUM: Lucrum maximum computat Apostolus pressuris exemptum ad laetitiam salutis aeternae, ●rosiciscun●●● ad l●ti●iam salutis ●tern●. CHRISTO vocante, proficisci. Et postea; Mori planè timeat, sed qui ex aqua & spiritu non renatus, gehennae ignibus mancipatur: Mori timeat, qui non CHRISTI cruce & passione censetur: Mori timeat, qui ad secundam mortem de hac morte transibit: Mori timeat, quem de seculo recedentem, perennibus poenis aeterna flamma torquebit: Mori temeat, cui hoc mora longiore confertur ut cruciatus ejus & gemitus interim differatur. Mortalitas ista ut judeis & Gentilibus & CHRISTI hostibus pestis est, Saelutari●●xcessus. ita DEI servis salutaris excessus est. Hoc quod sine ullo discrimine generis humani, cum injustis moriunt●r & justi; non est quod putetis bonis & malis interitum esse communem. AD REFRIGERIVM JUSTI VOCANTUR, Ad refrige●um. ad supplicium rapiuntur injusti. Et inferius; Nobis praeceptum est, ut contestarer assiduè & publicè praedicarem, Non lugen●i, non a●ittuntur, ●ed praemit●untur. fratres nostros non esse lugendos accersitione DOMINICA de seculo liberatos; cum sciamus non eos AMITTI, sed PRAEMITTI, recedentes praecedere, ut proficiscentes, ut navigantes solent: DESIDERARI eos debere, Desiderari debent, non ●langi. non PLANGI: non accipiendas esse hic atras vestes, quando illi ibi indumenta alba jam sumpserint: Occasionem dandam non esse Gentilibus, ut nos merito ac jure reprehendant, quod quos vivere apud DEUM dicimus, ut extinctos & perditos lugeamus. Vivunt apud DEUM. Et postea; Potius, fratres dilectissimi, ment integra, fide firma, virtute robusta, parati ad omnem voluntatem Dei simus: Pavore mortis excluso, immortalitatem quae sequitur cogitemus. Hoc nos ostendamus esse quod credimus, ut neque charorum lugeamus excessum: & cum accersitionis propriae dies venerit, incunctanter & libenter ad DOMINUM ipso vocante veniamus. Et paulò post; Amplectamur diem, Libenter moriamu● qui● ad Dominum imus: Paraedis● restituimur 〈◊〉 Regno Coelesti. qui assignat singulos domicilio suo; qui nos istinc ereptos, & laqueis secularibus exsolutos Paradiso restituit, & Regno Coelesti. Quis non peregre constitutus properaret in Patriam regredi? Patriam nostram Paradisum computamus, Parentes Patriarchas habere jam caepimus; quid non properamus & currimus, ut Patriam nostram videre, ut Parentes salutare possimus? Patriae nostra Pa●adisus. Magnus illicinos charorum numerus expectat, Parentum, fratrum, filiorum frequens nos & copiosa turba desiderat, jam de sua immortalitate secura, & adhuc de nostra salute sollicita, ad horum conspectum & complexum venire, quanta & illis & nobis in commune laetitia est? Qualis illic Coelestium Regnorum voluptas sine timore moriendi, & cum ●ternitate vivendi? Quam summa et perpetua foelicitas? Illic summ● & perpetuae foelicitas, cum Apostolis, & Prophetis, &c▪ Illic Apostolorum gloriosus chorus: Illic Prophetarum exultantium numerus: Illic Martyrum innumerabilis populus ob certaminis et passionis victoriam coronatus: Triumphantes illic Virgines, quae concupiscentiam carnis et corporis, continentiae robore subegerunt; Remunerati misericordes qui alimentis et largitionibus pauperum justitiae opera fecerunt, qui DOMINICA Praecepta servantes, ad Coelestes Thesauros terrena patrimonia transtulerunt. Ad hos, fratres dilectissimi, avida cupiditate properemus; ut cum his cito esse, ut cito ad CHRISTUM venire contingat, optemus. Haec omnia Cyprianus, Lib. de Mortalitate. Ex his patet quae fuerit Cypriani sententia, destatu animarum à corporibus separatarum: nempe, Status omnium animarum, à corporibus separ●tarū▪ qua ad secund●̄ mortem non transeunt. omnes fidelium animas, omnes hominum animas quae gehennae ignibus non mancipantur ibique aeternis poenis torquentur, quaecunque ad secundam mortem non transeunt; eas omnes, moriente corpore, ad CHRISTUM ire, cum CHRISTO incipere regnare, pacem & liberam ac tranquillam quietem tunc consequi, sedis & securitatis aeternae Portum petere, ad immortalitatem venire, & fidam tranquillitatem, stabilemue & firmam ac perpetuam securitatem, ad laetitiam salutis aeternae proficisci, ad refrigerium vocari, non amitti, sed praemitti: Ad DOMINUM venire, Paradiso restitui & Regno Coelesti, in Patriam regredi; ibiue apud DEUM vivere, in summa & perpetua foelicit●●e esse, cum Apostolis & Prophetis, & Martyribus. Unde colligit, cum chari, quos diligimus, de seculo exeunt, gaudendum potius quam dolendum; desiderari eos debere, non plangi, nec accipiendas esse hic atras vestes, quando illi ibi indumenta alba jam sumpserint: & cum accersitionis propriae dies venerit, nos debere incunctanter & libenter ad DOMINUM ipso vocante venire: amplecti diem qui nos Paradiso restituit & Regno Coelesti. Quae certè commentitios Purgatorii cruciatus prorfus evacuant. Excluditur PVRGATORIVM è rerum natura. Quod figmentum illa etiam ratio evidenter evertit, qua utitur Cyprianus ut Christianis timorem mortis excutiat; quia videlicet, solis reprobis hoc mora longiore confertur, ut cruciatus eorum & gemitus interim differatur. Quod utique verum esse non posset, si alicui electo statim post mortem sustinendus esset cruciatus Purgatorii, ut somniant Papistae: quos idcirco mirum non est illibenter ac trepidantes mori, Mors Papistarum horroris plena. moram semper longiorem optantes, qua cruciatus quem in Purgatorio sustinendum sibi metuunt, interim differatur. Cyprianus autem manifestè docuit, omnes Fideles, omnes qui CHRISTI Cruce & Passione censentur, omnes qui ad secundam mortem de hac morte non transeunt, quando de seculo exeunt eximi pressuris, & ad laetitiam salutis aeternae CHRISTO vocante proficisci, & illo die quo hinc exeunt exsolvi laqueis, Paradiso restitui, in Patriam regredi. jacobus Pamelius injusto glossemate patrocinium Purgatorii affingit Cypriano, scribenti ad Antonianum, Epist. 52. Refe●●itu● falsa glossa Pamol●●. Aliud esse pro peccatis longo dolore cruciatum emendari, et purgari diu igni; aliud peccata omnia passione purgasse. Neque enim illis verbis loquitur Cyprianus de igne aliquo purgante post mortem corporalem, sed de dolore poenitentium in hac vita, quo tanquam igne cruciati purgantur. Non enim comparatio illic instituitur a Cypriano inter defunctos glorificatos, & defunctos cruciatos; sed inter Martyres qui alacriter pro CHRISTI Nomine vitam suam ponunt, & lapsos, ad poenitentiam admissos. Quod sic probo, 1. Ex verbis ipsius Cypriani eodem illo loco; Nec putes frater charissime, hinc aut virtutem fratrum minui, aut martyriae deficere, quod lapsis laxata sit poenitentia, & quod poenitentibus spes pacis oblata. Manet verè fidentium robur immobile, & apud timentes ac diligentes corde toto DEUM stabilis & fortis perseverat integritas. Nam & moechis à nobis poenitentiae tempus conceditur, & pax datur, non tamen idcirco virginitas in Ecclesia deficit, aut continentiae propositum gloriosum per aliena peccata languescit. Floret Ecclesia tot virginibus coronata, & castitas ac pudicitia tenorem gloriae suae servat, nec quia adultero poenitentia & venia laxatur, continentiae vigor frangitur. Aliud est, ad veniam stare, aliud ad gloriam pervenire: Matth. 5. Aliud missum in carcerem non exire inde, donec solvat novissimum quadrantem; 1. Cor. 3. aliud statim fidei & virtutis accipere mercedem: Aliud pro peccatis longo dolore cruciatum emundari, & purgari diu igne; aliud peccata omnia passione purgasse. Haec ibi. 2. Eodem modo accipit atque interpretatur ignem illum (cujus mentio fit 1. COR. 3. Expositi● ignis de quo, 1. Cor. 3. ) Augustinus in Enchiridio, Cap. 68 Nempe, ut ignis sit tentatio tribulationis in hac vita, ustio autem sit dolor de amissione rerum temporalium quo uri mavult poenitens, quam CHRISTO carere. Non autem intelligendum esse ignem illum Purgatorii quem imaginantur Papistae, vel illa una ratio manifestè evincit, quam adfert Augustinus loco citato: Ignis (inquit) de quo locutus est eo loco Apostolus Paulus, talis debet intelligi, ut 〈◊〉 per eum transeant, & qui adificat aurum, & qui aedificat foenum: adjunxit enim; uniuscujusque opus quale si●, ignis probabit, etc. Quo argumento etiam recedendum est ab Expositione Chrysostomi, qui in Commentario illius loci, ignem illum interpretatur ignem aeternum quo cruciantur damnati. 3. Perversam Pamelii glossam destruit constans Cypriani doctrina de requie & laetitia in Paradiso, quam omnibus animabus fidelium dari ait quando hinc exeunt. Hanc doctrinam libro de Mortalitate, prolixè & perspicuè tradidit. Et in eandem sententiam scribit ad Demetrianum: Nec separari generi humano ab invicem datur, ●id●les, & ser●o paenitenses sub ipsa morte Paradisus hospitium immortalitatis & c●p●a Regn● Coelestes excipit. nisi istinc de seculo recedatur. Intra unam domum boni & mali interim continemur: quicquid intra domum evenerit, pari sort● perpetimur; donec aevi temporalis fine completo, ad aeternae vel mortis vel immortalitatis hospitia dividamur.— Quid hoc ad DEI Servos quòs Paradisus invitat, quos gratia omnis & copia regni Coelestis expectat?— Quando istinc excessum fuerit, nullus jam poenitentiae locus est, nullus satisfactionis effectus, hic vita aut amittitur, aut tenetur; hic saluti aeternae cultu Dei, & fructu fidei providetur. Nec quisquam aut peccatis retardetur aut annis, quo minus veniat ad consequendam salutem. In isto adhuc mundo manenti poenitentia nulla sera est. Patet ad indulgentiam DEI aditus, & quaerentibus atque intelligentibus veritatem facilis accessus est. Tu sub ipso licet exitu & vit● temporalis occasu, pro delictis roges; & DEUM qui unus & verus est, confessione & fide agnitionis ejus implores: venia confitenti datur, & credenti indulgentia salutaris de Divina pietate conceditur; & ad immortalitatem sub ipsa morte transitur. Haec Cyprianus, prope finem Libri ad Demetrianum. Manifestum est igitur Cyprianum constanter praedicasse transitum omniu● animarum fidelium in Patriam Coelestem, seu Paradisum ipso die exitus è corpore. Sic author Quaest & Resp. ad Orthodoxos, quae Iustino Martyri tribuuntur, ad Quaest 75; justini t●●stimoniu● contra P●●●gatorium sive Aut●●ris Quaest & Resp● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id est, Post exitum ver● animarum è corpore, ilico justi ab injustis segregantur, abducuntur enim ab Angelis, ad condigna sibi loca; ac justorum quidem animae in Paradisum, ubi consuetudine & aspectu fruuntur Angelorum & Archangelorum; per visionem autem & ipsius Servatoris CHRISTI, pro eo atque dictum est; peregre absumus à corpore, & praesentes adsumus apud DOMINUM: Injustorum autem animae, in ipsius orci loca; per eo atque dictum est de Nabuchodonosore Rege Babylonis; infernus subter exacerbatus est in occursum adventus tui: & caetera. Et asservantur quaeque in locis se dignis; usque ad resurrectionis & compensationis diem. Similiter Hilarius, in fine Commentarii in Psal. 2. Testes nobis sunt Evangelii Dives & Pauper, 〈…〉 quorum unum Angeli in sedibus beatorum, & in Abrahae sinu locaverunt; alium statim poenae regio suscepit. Adeo autem statim poena mortuum excepit, ut etiam fratres ejus in supernis manerent. Nih●● illic dilationis aut morae est. judicii enim dies vel beatitudinis retributio est aeterna vel poenae. Tempus vero mortis habet interim unumquemque suis legibus, dum ad judicium VNUMQVEMQVE AUT ABRAHAM RESERVAT, AUT POENA. Haec Hilarius, Pictaviensis. Idem docuerunt Philastrius, in Catalogo Haereseon, ●ilastrii. quae sub Apostolis exstiterunt, Haeres. 73. & Cassiodorus, ●●ssiodori. Lib. de Anima, Cap. 19 Et Ambrose; Primum Regnum Coelorum Sanctis propositum est in dissolutione corporis: ●mbrosii. secundum Regnum Coelorum est post resurrectionem esse cum CHRISTO. Haec ille, Comment. in Cap. 6. Lucae, in illa verba, Beati Pauperes, quia vestrum est Regnum DEI. Idem, in fine Libri de Fide Resurrectionis, ait ex hoc vitae anfractu discedentes Fidelium animas ad Concilia Superna contendere, & Angelis sociari. Chrysostomus, Homil. 3. de Lazaro, circa medium, ●hrysost. omnes homines qui peccaverunt distinguit in tres ordines respectu poenarum, quas propter peccata sua patiuntur: Alios dicit puniri hic duntaxat, & dat exemplum in Lazaro, & tales ait hinc abire puros: Alios dicit nihil hic tale pati, sed omnem vindictam illic recipere, & pro exemplo adducit Divitem illum, ●uc. 16. cui in flamma infernali ardenti negata est aquae guttula: Alios denique tum hic, tum illic, puniri, & id probat exemplo Sodomitarum, Marc. 6. quibus tolerabilius fore in die judicii quam contemptoribus Evangelii, docuit DOMINVS noster. Unde etiam colligit Chrysostomus leviorem fore in inferno poenam illorum damnatorum, qui hic aliquid supplicii pertulerunt. Ergo ex ment Chrysostomi nulla poena, nullus cruciatus excipit quenquam electorum ex hac vita egressum: soli enim reprobi post hanc vitam cruciantur; licet alii levius, alii gravius. Idem Chrysostomus Homil. 5. in Genesin, ait Fideles illuc ire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puros à peccatis: non enim possibile esse ut inveniat illic consolationem aliquam qui in praesenti vita non fuerit ablutus à peccatis. Hoc esse agonis & luctae tempus; illud coronarum & retributionum & praemiorum. Montani haeresiarchae fuit deliramentum à Paganismo traductum, Purgato●● commen●● à Paganis●● & Monta●● haeresiarch● derivatu●● animas etiam justorum (nisi Martyrio Paradisum obtinuissent) apud inferos sequestrari in Diem DOMINI, ibiue delicta luere mora resurrectionis, hunc enim esse carcerem illum unde non exiturante solutionem novissimi quadrantis; Matth. 5. id est, modici cujusvis peccati. Teste ejus discipulo Tertulliano, Lib. de Resurrectione carnis, Capiti●●. 43.55.58. seu ult. Hoc insani illius Haeretici nugamentum, tandem labentibus annis modica interpolatione adhibita, donatum est civitate ab Eugenio 4. in Concilio Florentino, in decreto de Purgatorio, Anno DOM. 1439. Hieronymus, Comment. in Cap. 65. Esaiae, vers. 4. Qui dum in hoc vivit corpore, Hieronym. veniam peccatorum, non fuerit consecutus: & sic de vita excesserit, DEO perit, & esse desistit: licet sibi subsistat in poenis. Haec Hieronymus. Augustinus, Lib. 13. de Civitate DEI, Cap. 8. August. In requie (inquit) sunt animae piorum à corpore separatae: impiorum autem poenas luunt: donec istarum ad aeternam vitam, illarum vero ad aeternam mortem, quae secunda dicitur, corpora reviviscant. Idem Tractatu 26. in Evangelium joannis, ait illum qui manducat carnem CHRISTI, & bibit ejus sanguinem, atqu● adeo secundùm CHRISTI promissionem, vitam habet aeternam, mori quidem corpore, at habere interim secundùm spiritum vitam aeternam in requie quae Sanctorum Spiritus suscipit, donec etiam corpus in novissimo die ad vitam aeternam resurgat. Item Tract. 10. in Epist. joannis, prope finem; Qui mortuus est (inquit) corpus ipsius ponitur in terra; Anima autem aut in sinu Abrahae gaudet, aut in igne aeterno aquae modicum desiderat. Idem Libro de decem Chordis, Cap. ultimo; Vivit prorsus, non decessit, sed praecessit. Qua fronte venturus es ad filium tuum qui praecessit, ●on deces●●● sed prae●sit●. cui praecedenti non mittis partem suam in Coelum. Haec ibi, hortans ad eleemosynam faciendam de opibus illis quas Pater destinaverat Filio jam defuncto: unde patet Fideles defunctos in Coelum rectà ire, secundùm rationem illam ab eo adhibitam. Autor Tractatus de Rectitudine Catholicae conversationis, Tom. 9 Operum Augustini, paulò ante finem illius Tractatus; Scitote (inquit) quia anima cum à corpore avellitur, statim in Paradiso pro bonis operibus, aut certè pro malis in inferno praecipitatur continuo. Quapropter eligite modo, & hic in vita vestra disponite, aut perpetualiter gaudere cum Sanctis, aut sine fine cruciari cum impiis. Haec ibi. ●ertia certi●●do, qua ●ortis cor●oris metum ●●peramus 〈◊〉 h●c vita, 〈◊〉 certitudo ●esurrectio●is mortuorū●oann. 5.29 Tertia persuasio & confidentia qua mortem in hac vita vincimus, est Fides & certa Spes Resurrectionis corporum nostrorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui credit in CHRISTUM, habet vitam aeternam, & CHRISTUS suscitabit eum ultimo die, Ioann. 6.39.40.54. Tertullianus ait Libro de resurrectione carnis, Patrū●●●rundam sententi●, de resurrectione mortorū. Tertullian. Cap. 1. Fiducia Christianorum, resurrectio mortuorum. Hoc est (inquit Augustinus) quod praecipuè Christianos à Gentili errore secernit— hanc ipsam animam tunc habebimus quam modo habemus, August. & in hoc ipso quo nunc induimur sumus corpore resuscitandi.— Nemo ergo, Fratres charissimi, de resurrectione desperet, in qua Christianorum spes tota consistit. Haec Aug. Serm. 34. de verbis Apostoli. Epiphanius in Ancorato; Epiphan. In carnis (inquit) resurrectione omnis thesaurus & fundamentum omnis sapientis cogitationis, & omnis bonae operationis deposita. Item; Si non spes fuisset resurrectionis, qualis esset ossium cura, ut de corruptibilibus ossibus praeciperent justi? Sicut joseph. Irenaeus, Lib. 5. adversus Haereses, prolixè adstruit resurrectionem corporum nostrorum, Irenaei. ita ut non alia, sed haec ipsa quae gestamus corpora, quae Spiritus Sancti Templa, & CHRISTI membra sunt, per DEI potentiam reviviscant. Id quod etiam Athenagoras, Lib. de resurrectione mortuorum, Athenag. & Ambros. & Ambrose Lib. de fide resurrectionis, & Tertullianus ac Epiphanius locis citatis, confirmant plurimis argumentis. Hieronymus Epistola ad Pammachium, Hieronym. adversus errores Ioannis Hierosolymitani▪ Procedent (inquit) demonumentis, ros enim qui à DEO est, medulla est ossibus ipsorum. Tunc implebitur quod DOMINVS loquitur per Prophetam: Populus meus intra in cellaria tua aliquantulum, donec ira mea transeat. Isa▪ 26. Cellaria sepulchra significant, de quibus hoc utique profertur, quod conditum fuerat: & exibunt de sepulchris suis veluti hinnuli de vinculis soluti, etc. Plura ibi Lector inveniet. Hinc AVGVSTINVS commendat curam & officiosam pietatem circa funera justorum, propter fidem resurrectionis adstruendam, Cur● Funeris. Lib. 1. de Civitate DEI, Cap. 13. Etsi curatio funeris, conditio sepulturae, & pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum. Christianis autem, & ipsius carnis, & membrorum omnium reformatio, non solum ex terra, Redintegratio corporum dispersorum. verumetiam ex aliorum elementorum secretissim● sinu, quo dilapsa cadavera recesserunt, in temporis puncto reddenda & redintegranda promittitur. Ut loquitur Augustinus eodem Libro, Cap. 12. Non soli autem resurgent justi, sicut somniarunt nonnulli ex infidelibus judaeis, qui dixerunt impiorum animas cum corporibus interire, Refe●●itur Kimchii de●irtum. & non esse iis resurrectionem; in quo errore fuit Rabbi David Kimchi, Comment. in Psal. 1. & in finem Psal. 17. & in Psal. 49. Nam dormientium in pulvere terrae evigilabunt alii in vitam aeternam, & alii in opprobrium, Daniel 12.2. Omnes qui in monumentis sunt, audient vocem Filii DEI, & prodibunt, qui bona fecerunt, in resurrectionem vitae: qui verò mala egerunt, Discrimen resurrectionis justorum & resurr. impiorum. in resurrectionem condemnationis, Ioann. 5.28.29. Et Paulus Apostolus ait fore resurrectionem mortuorum, tum justorum, tum injustorum, Act. 24.15. Non tamen impii hac resurrectione victoriam ullam consequentur, sed tanquam rei è carcere mortis prioris extracti, sistentur coram judice, ejusque sententia damnabuntur, & tradentur morti secundae. Quamvis autem Kimchius putaverit animas impiorum mori cum corporibus, Quidan Rabbi●ī agn●verunt impiorum resurr. & p●nam a●ernam. neque fore impiis resurrectionem; alii tamen nonnulli ex Rabbinis judaeorum, agnoverunt impiorum sempiternam poenam: Nam Rabbi joseph Targumista, in sua Chaldaea Paraphrasi in Psal 1. dictum illud Prophetae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non resurgent impii in judicium, interpretatur: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est, Non justificabuntur [vel non invenientur innocentes] impii in die Magno. Et in Paraphrasi Psalmi 49. Vivet (inquit) bonus in vitam aeternam, non videbit judicium gehennae: quia sapientes videbunt impios in gehenna. Haec ille. Idem de gehenna, Gehenna. quod sit locus in quo animae impiorum post corporis mortem puniuntur, tradiderunt Elias Levita, & Rabbi joseph Castiliensis, verbis illis quae ex eorum Libris citantur à Guidone Fabricio, in suo Dictionario Syro-Chaldaico, in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apparatu Bibliorum Reg. Et veteres Pharisaeos credidisse resurrectionem impiorum, testatur Paulus Apost. Act. 24.15. Impiorum etiam resurrectionem sustulerunt illi Haeretici, quos Philastrius scribit dixisse, Error quorundam Haereticorum de animabu● impiorum▪ Animas impiorum transire in Daemones, ac pecudes, & bestias, ac serpentes, atque ita verti in aliam naturam. Quos refellit Philastrius, in Catalogo Herese●n, quae sub Apostolis extiterunt, Haeresi 73. Rectè Irenaeus, Lib. 1. adversus Haereses Valentini & similium, resurrectionem carnis negantium, Cap. 19 Qui quidem (inquit) resurgent carne, Irenaeus. licet nollent, uti agnoscant virtutem suscitantis eos à mortuis. Cum justis autem non adnumerabuntur, propter incredulitatem suam. Haec Irenaeus. Gregorius Magnus, Lib. 14. Moralium, prope finem Libri, disserens de Resurrectione, Gregorius. docet corpus resurrecturum subtile quidem per effectum spiritalis potentiae, sed palpabile per veritatem naturae. Resurge● corpus palpabile. Et quod Apostolus dicit, quia caro & sanguis Regnum DEI possidere non possunt, rectè interpretatur, intelligi carnem secundùm culpam, 1. Cor. 1●. 50 non carnem secundùm naturam. Si quem moveat ipsa temporalis mors justorum, Quaestio, 〈◊〉 moriuntur justi, qui●●●●●missa sunt peccata? ac si victoria nobis promissa de morte, immunitatem postulare videatur ab hac temporali separatione animae & corporis: quo argumento Haeretici Pelagiani perperam contendebant hominem moriturum fuisse, etiamsi non peccasset: negantes enim originale peccatum, negabant peccato factum esse ut moreremur; dicebant autem, si ex peccato mors ista, tunc credentes in CHRISTUM, jam remisso peccato, mortem istam non obituros. 〈◊〉 ●espondens Augustinus, Lib. 2. de peccatorum meritis & remissione, Capitibus 30.31.32.33.34. ai● victores nos constitui tum superando metum hujus mortis in hac vita, tum post mortem istam resurgendo ad immortalitatem. Poterat autem (inquit) etiam hoc donare credentibus, Cap. 31. ut nec istius experirentur corporis mortem: Resp. Ad certamen sive agonem & gloriam fidei, quae mortis me●●● vincit. sed si hoc fecisset, carni quaedam foelicitas adderetur, minueretur autem fidei fortitudo. Quid enim magnum erat videndo non mori eos qui crederent, credere se non moriturum? Quanto est majus, quanto fortius, quanto laudabilius ita credere ut se speret moriturus, sine fine victurum? Haec LAUS FIDEI non esset nec omnino fides esset, si homines in credendo proemiae visibiliae sequerentur; hoc est, si fidelibus merces immortalitatis in hoc seculo redderetur. Quandoquidem fides ita definita est; Fides est sperandorum substantia, & convictio rerum quae non videntur. Quod timorem mortis fideles vincunt, AD AGONEM IPSIVS FIDEI pertinet, qui profecto defuisset, si mox esset credentes immortalitas consecuta. Cap. 33. Quaedam res sunt quarum REATVM ne post hanc vitam obsint, DEUS solvit, tamen eas AD CERTAMEN FIDEI sinit manere, Sic post peccat● remissionem afflictiones eve●unt, qua 〈◊〉 sunt jam suppli●●a 〈◊〉, sed certamina ex●●citati●nesque justorum proficientium 〈◊〉 agone jus●●●tia. VT PER ILLAS ERUDIANTUR ET EXERCEANTUR PROFICIENTES IN AGONE JUSTITIAE. Sicut illud quod propter peccatum dixit DEUS homini; in sudore vultus tuiedes panem tuum, & spinas & tribulos pariet tibi terra. Item quod dictum est mulieri; In gemitu paries. Ante remissionem sunt ista SUPPLICIA peccatorum, POST REMISSIONEM AUTEM CERT AMINA EXERCITATIONES QVE JUSTORUM. Itae & illis quos de morte corporis similiter movet, Cap. 3●▪ respondere debemus, ut eam & peccato accidisse fateamur, & post peccatorum remissionem, ut magnus TIMOR ejus à proficientibus superetur, AD CERTAMEN nobis relictam esse non dedignemur. Si enim parva virtus esset fidei, quae per dilectionem operatur, mortis METUM vincere, non esset tanta Martyrum gloria: nec DOMINVS diceret, Ioann. 15. Majorem hac charitatem nemo habet, quam ut animam suam ponat pro amicis suis. Mortis igitur, cujus magna multumque dura molestia est, timorem qui vincit ex fide, magnam ipsius FIDEI comparat GLORIAM, justamque mercedem. Vnde mirandum non est, 2. Sam. 1●▪ Nota bene Contra erroneam d●ctrinam Pa●pistarum, 〈◊〉 temporaliba● poenis post culpa remis●sionem satis●factoriis 〈◊〉 peccato, ve● in hoc secu●lo, vel●n fu●turo in Pur●gatorio. Synod. Tria● Sess. 6. ca●● 30. & Sess● 14. de poeni● cap. 8. & ca● 9 & 〈◊〉 Rom. part. cap. 5. quaes● 52. & 54. & mortem corporis non fuisse eventuram homini, nisi praecessisset peccatum, cujus etiam talis poena consequeretur, & POST REMISSIONEM PECCATORVM eam fidelibus evenire, ut in ejus TIMORE vincendo EXERCERETUR FORTITUDO JUSTITIAE. Tale aliquid nobis insinuatum est de Patriarcha David, in libro Regnorum, ad quem Propheta cum missus esset eique propter peccatum quod commiserat eventura mala ex iracundia DEI comminaretur, confessione peccati veniam meruit, respondente Propheta, quòd illud ei flagitium facinusque remissum sit, & tamen consecuta sunt quae DEUS fuerat comminatus, ut sic humiliaretur á filio. Quare & hic non dicitur, si DEUS propter peccatum illud fuerat comminatus, cur dimisso peccato quod erat minatus implevit, nisi quia rectissimè, si sic dictum fuerit, respondebitur, remissionem illam peccati factam, ne homo à percipienda vita impediretur aeterna; subsecutum verò illius comminationis effectum, ut PIETAS HOMINIS in illa humilitate EXERCERETUR ATQVE PROBARETUR? Sic & mortem corporis propter hoc peccatum DEUS homini inflixit, & post peccatorum remissionem PROPTER EXERCENDAM JUSTITIAM non ademit. Haec ibi. Ad eandem quaestionem idem Augustinus, Lib. 13. de Civitate DEI, Cap. 4. respondet in hunc modum; Ista quaestio in alio nostro opere tractata & soluta est, ubi dictum est; Ad hoc relinqui animae experimentum separationis à corpore, quamvis ablato jam criminis nexu, quoniam si regenerationis Sacramentum continuo sequeretur immortalitas corporis, ipsa fides enervaretur, quae tunc est fides, quando expectatur in spe, quod in re nondum videtur, etc. Idem alibi: Est autem fides nostra maximè discreta ab omni fide Gentilium in resurrectione mortuorum, Serm. 33. de verbis Apostoli. Atque haec de victoria illa dixisse sufficiat, qua per DOMINUM nostrum JESUM CHRISTUM, suorum nostrorumque hostium domitorem ac triumphatorem, superamus mortem in hac vita. Mortem, post hanc vitam, vincimu●, tribus victoriae gradi●us. Eandem post hanc vitam eodem DOMINO donante vincimus tribus victoriae gradibus: Primo gradu victores constituimur mortis secundae quoad animam jam cum coelitibus beatam: licet corpus sub morte prima adhuc jaceat. Secundo gradu victoriam consequimur de morte corporis, per gloriosam resurrectionem; in qua resurrectione iterum CHRITUS tanquam suo resurget in corpore: ut pulchrè loquitur Ambrose, Comment. primo in Cap. 17. Lucae. Tertio gradu de utraque morte aeternum triumphamus in Regno illo Coelesti, de quo DOMINUS noster in illo ultimo die illam ineffabilis consolationis plenissimam proferet sententiam, dicens ovibus suis ad dexteram suam constitutis; Adeste benedicti Patris mei, possidete Regnum paratum vobis à jacto mundi fundamento, Matth. 25.34. Tunc fiet illud quod scriptum est; Absorpta est mors ad victoriam. Vbi tuus, ô mors, stimulus? Vbi tua, ô Sepulchrun [vel ô Inferne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] victoria? Stimulus autem mortis est peccatum, vis autem peccati, Lex. Sed DEO sit gratia, qui dat nobis victoriam per DOMINUM nostrum JESUM CHRISTUM. 1. Cor. 15.54.55.56.57. Sicut praedixit DOMINUS per Prophetam Hoseam; E potestate Inferni [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] redimam eos, à morte redimam eos. Ero mors tua, O mors: Ero morsus tuus, Inferne. Poenitudo abscondetur ab oculis meis, Hoseae 13.14. Tunc perfectè implebitur quod praedixit Esaias Propheta; Perdet mortem in sempiternum, & absterget DOMINUS JEHOVA lachrymam ab omni facie: & opprobrium populi sui auferet ab universa terra, Esaiae 25.8. Quid igitur dicemus ad haec? Respondet Apostolus; Si DEUS pro nobis, quis contra nos? Si DEUS pro nobis, quis contra nos? Qui quidem proprio filio non pepercit, sed pro nobis omnibus tradidit ●um, quomodo non etiam cum eo omnia nobis gratificabitur? Quis intentabit crimina adversus electos DEI? DEUS est qui justificat: Quis est qui condemnet? CHRISTUS qui mortuus est, imo vero qui etiam suscitatus est: qui etiam est ad dextram DEI: CHRISTUS est ad dextram DEI, interpellant pro nobis. qui etiam interpellat pro nobis. Quis nos separabit à charitate CHRISTI? Num afflictio, num angustia, num persecutio, num fames, num nuditas, num periculum, num gladius? (sicut scriptum est, Tui causa occidimur totum diem: reputati sumus velut oves destinatae mactationi) Imo in his omnibus amplius quam victores sumus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] per eum qui dilexit nos. Nam mihi persuasum est, neque mortem, neque vitam, neque Angelos, neque Principatus, neque Potestates, neque praesentia, neque futura, neque sublimitatem, neque profunditatem, neque ullam rem aliam creatam, posse nos separare à charitate DEI, qua est in CHRISTO JESV, Gloriatio triumphalis. DOMINO nostro, ROME 8. Omnibus inimicis bellum indicit, nec ipso quidem excepto peccato, quod nonnulli cavillantur posse nos separare ab hac charitate DEI: nam praesupponit electionem, & inde manantem vocationem secundùm propositum, adeoque justificationem irrevocabilem, quam infallibiliter sequitur glorificatio: unde infert triumphalem hanc quaestionem; Quid igitur dicemus ad haec? Et memoratam responsionem prorsus invictam & triumphalem. O beatos illos, quibus datur fideli corde dicere; Dixit DOMINVS DOMINO meo, Sede ad dextram meam, donec ponam inimicos tuos scabellum pedibus tuis. PARS SECUNDA, De Fructibus quos ex praecedenti doctrina Fideles percipiunt. Cum Applicatione ad PATRICIUM FORBESIUM▪ Beatae Memoriae, Episcopum ABERDONIENSEM. 1. Fructus. HInc oritur in corde fideli, adversus DEUM pietas, & fixa in DEO fiducia. 2. Et erga homines, exemplo divinae benignitatis, 2. Fructus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Coronae Civicae affectatio per conversionem peccatoris ab errore viae suae, ut servetur anima à morte, jacob. 5. ultimo. & operiatur multitudo peccatorum. 3. Erga inimicos invicta constantia, 3. Fructus. sive nos Diabolus urgeat, sive peccatum, sive mundus, sive mors, aut mortis anteambulo morbus vel afflictio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ut intrepidi cum Davide dicamus; DOMINUS lux mea & salus mea: à quo timebo? DOMINUS fortitudo vitae meae: à quo pavebo? Psal. 27.1. Et cum Esaia; Ecce DEUS salus mea, confidam, & non pavebo: quia fortitudo mea & laus DOMINUS JEHOVA, & factus est mihi in salutem, Esaiae 12.2. 4. Item coelestis in terris conversatio, & speratae illius aeternae tranquillitatis suavissima inchoatio: 4. Frustus. dum pacem habemus apud DEUM per DOMINUM nostrum JESUM CHRISTUM, Rom. 5.1. Dum Rex ille Gloriae, etiam hic se nobis praebet conspiciendum, & mansionem apud nos facit, habitans per fidem in cordibus nostris, Psal. 24. joann. 14. Ephes. 3. Et efficit ut nostra conversatio in Coelis sit, & inde etiam Servatorem expectemus DOMINUM JESUM CHRISTUM: qui transfigurabit corpus nostrum humile, ut conforme fiat ejus corpori glorioso, pro illa vi efficaci qua potest etiam subjicere sibi omnia, Phil. 3.20.21. 5. Deinde vitae foeliciter actae jucundus & foelix exitus, 5. Fructus▪ quocunque tandem mortis genere hinc exeamus. Beati qui in DOMINO moriuntur, Apocal. 14.13. Bene Autor Libri Sapientiae; justus etiamsi praematura morte obeat, quiete tamen perfruetur, Sap. 4.7. Et rectè Augustinus; Mala mors putanda non est, quam bona vita praecesserit. Neque enim facit malam mortem, nisi quod sequitur mortem; non itaque multum curandum est eis, qui necessario morituri sunt, quid accidat ut moriantur, sed moriendo quo ire cogantur. Cum igitur Christiani noverint longe meliorem fuisse religiosi pauperis mortem inter lingentium canum linguas, quam impii divitis in purpura & bysso, horrenda illa genera mortium, quid mortuis obfuerunt qui bene vixerunt? Haec Augustinus, Lib. 1. de Civitate DEI, CAP. xj. 6. Denique praeconceptae & praegustatae in terris beatitudinis gloriosa in Patria aeternitas. 6. Frustus. Qua nunc affluenter, quoad animam, cum laeta expectatione redemptionis corporis, Applicatio ad Patricium Forbesium, Episc. Aberd. fruitur beatae memoriae genitor meus PATRICIUS FORBESIUS A CORSE, Episcopus ABERDONIENSIS, qui in mediis tentationum quarumcunque fluctibus, erecto corde & sublatis in Coelum oculis ac manibus, hoc semper in ore solamen habebat, se certo scire, firmiter per DEI gratiam credere: DOMINUN nostrum JESUM CHRISTUM sedere ad dextram DEI, neque possibile esse eum de Throno illo detrahere, quantumcunque fremat ac tumultuetur universa hostium multitudo: sed ibi sessurum constanter & dominaturum, donec ponantur inimiciomnes scabellum pedibus ejus. Scio igitur, inquiebat, cui crediderim; Fidelis est & potens servare depositum quod ei custodiendum commisi. Non me bella, aut rumores bellorum; non hostium techna, aut copiae, aut victoriae terrent, neque dejiciunt piorum afflictiones, neque conturbat immanis quae oculis se ingerit rerum confusio: DOMINUS regnat; laetabor in eo: omnia hostium consilia in fumum tandem evanescent, stabit autem inconcussum, quod dixit DOMINUS DOMINO meo; Sede ad dextram meam, donec ponam inimicos tuos scabellum pedibus tuis. Non cadet pil●s de Capite nostro absque paterna ejus providentia: non dormitabit ne●ue dormiet qui custodit Israelem: Psal. 121. illi curae sumus, efficiet ille ut omnia cooperentur in bonum eis qui diligunt ●um. Sit ille nobis propitius, & non est quod timeamus. Hac perdius & pernox suavissima meditatione se indesinenter pascens atque sustentans, Ejus forti● constanti●. ineffabilem percepit dulcedinem, & aequabilem per omnes rerum vices & incredibiliter admirabilem atque invictam Heroici ac planè inexpugnabilis animi constantiam, per DEI gratiam, vivens moriensque exhibuit. PARS TERTIA., De officiis imperatis hoc versu 1. Psal. Cx. & qualiter in eis se per DEI gratiam gesserit memoratus PATRICIUS. QUIBUS autem itineribus ad uberrimam hanc consolationem pervenerit, quibus studiis ad tantam animi magnitudinem profecerit, quibus gradibus ad hanc Christianae fiduciae sublimitatem ascenderit, quo facilius percipere, et iisdem vestigiis ad idem subvehi fastigium valeamus; missis aliis innumeris quibus radiabat virtutibus, ea sola Christiani hominis officia intueamur, quae hoc ipso quem tractamus Psalmi hujus versiculo commendantur, & in illo eximiè reluxerunt. Primum officium est ut quaecunque occurrant dubia, quibuscunque infestemur periculis, 1m m officium▪ Studium Verbi DEI. quicunque nos rerum anfractus impediant; Ad Verbum DEI nos convertamus, consulamus os DOMINI, anquiramus quid DOMINUS dixerit. Hoc fiduciae Davidis fundamentum ponitur, DIXIT JEHOVA. Hujus officii nunquam immemor genitor meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patritius Sacrarum Scripturarun studio addictissimus. lectione Sacrarum Scripturarum earundemue meditatione assidua, & de iisdem sermocinatione mirificè delectabatur: & palam profitebatur unicum aerumnarum omnium crebrò ingruentium solatium, & adversus tentationes propugnaculum, in Verbo DEI scripto, & invocatione Nominis Divini constanter se invenisse. Potens fuit in Scripturis; Potens in eis. & usque adeo assuetudine perpetua familiarem sibi reddidit Spiritus Sancti in Scripturis loquentis dictionem, ut non solùm in Concionibus publicis, & libris in lucem editis, Scripturarum testimonia confertim, prout res postulabat, accumularet, sed etiam in quotidianis Colloquiis, quae ille de rebus Theologicis libenter habebat, Scripturas ex improviso loqueretur, ut sermo illius, absque ulla affectatione, ex Sacrae Scripturae verbis ac phrasibus magnam partem coagmentatus, in venerandam quandam concinnitatem assurgeret. Consolationem haurie●at ex eis ●berrimam. His seipsum, his alios saluberrimis aquis reficiebat. Et grates DEO debitas semper persolvens, O quoties & quam pio in DEUM ardore haec & similia ex Scripturis deprompta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recinebat? DOMINUS exaudiet cum clamavero ad eum, Psal. 4.4. DEUS, DEUS meus es, quaero te mane, sitit te anima mea, desiderat te caro mea. Melior est misericordia tua, quam vita: Labia mea laudabunt te, Psal. 63. In DEO laudabo Verbum ejus, in DOMINO laudabo Verbum. DEO fido, non timebo quid faciet homo mihi, Psal. 56. In multitudine cogitatinum mearum in intimo meo, consolationes tuae laetificarunt animam meam, Psal. 94.19. Melior est mihi Lexoris tui, quam millia auri & argenti, Psal. 119. TETH. Nisi Lex tua delectationes meae, tunc periissem in afflictione mea. In seculum non obliviscar Praeceptorum tuorum: quia in ipsis vivificasti me. Ibidem, LAMED. Quam dulcia sunt palato meo eloquia tua, prae melle ori meo. Ex Praeceptis tuis intelligentiam mihi comparavi: propterea odi omnem semitam mendacii. Ibidem, MEM. Quam pio zelo sceleratam eorum insaniam detestabatur, Revere●●tiam eis praerogati●vam debi●tam defe●●bat. qui relictis Divinis Scripturis, in doctrinis hominum basin fidei quaerunt; aut humana scripta vel traditiones quas vocant non scriptas Divinis Literis ausu facrileg●o aequiparantes, non verentur nec verecundantur parem & erga illas profiteri pietatis affectum & reverentiam ac venerationem. Concil. Trid. Sess. 4. Laudabat veterum Patrum piam modestiam, debitam exhibentium Divinis Scripturis reverentiam & praerogativam. Per DEI voluntatem (inquit Irenaeus) in Scripturis nobis tradiderunt fundamentum & columnam fidei nostrae futurum. Irena●●● Lib. 3. 〈◊〉 Qui vult cognoscere quae sit vera Ecclesia, non cognoscat nisi tantummodo per scripturas, inquit Autor Operis imperfecti, (quod Chrysostomo tribuitur) in Matth. Homil. 49. Hoc quia de Scripturis non habet authoritatem, eadem facilitate contemnitur qua probatur, inquit Hieronymus Comment. in Cap. 23. Matth. In eis quae apertè in Scriptura posita sunt, inveniuntur illa omnia quae continent fidem moresque vivendi, August. Lib 2. de doctrina Christiana, Cap. 9 Idem Libro de unitate Ecclesiae, contra Epistolam Petiliani, Cap. 3. Non audiamus (inquit) haec dico, haec dicis; sed audiamus, HAEC DICIT DOMINUS: Sunt certè Libri DOMINICI quorum authoritati utrique consentimus, ibi quaeramus Ecclesiam, ibi discutiamus causam nostram, etc. Et postea eodem Lib. Cap. 16. Vtrum ipsi ECCLESIAM teneant; NON NISI Divinarum Scripturarum Canonicis Libris ostendant. Haec & similia Patrum dicta (quae recitare nunc non est praesentis instituti) meritis efferebat laudibus, & aliis commendabat. Plura huc etiam spectantia invenies inferiùs in explicatione quinti officii. SECUNDUM OFFICIUM est Fidei sana confessio, nixa Sacris Scripturis, 2 m Offi●ium, Sana ●idei Con●essio. qua verum DEUM confiteamur, & quem misit JESUM CHRISTUM. Quod officium nobis Psaltes commendat his verbis; DOMINUS DOMINO MEO. Patricius ●fficii hujus ●bservantis●●mus. Hujus officii observantissimus fuit Parens meus beatae memoriae, qui (juxta regulam Episcopis divinitus praescriptam, & ab Apostolo Paulo ad Titum scribente promulgatam) tenax fuit fidi illius secundùm doctrinam sermonis; Tit. 1.9. & inde potens fuit & exhortari in doctrina sana, & contradicentes convincere. Inprimis delectabatur meditatione ac repetitione effati illius DOMINICI, quod & auditoribus suis frequenter inculcabat; Haec est vita aeterna, ut cognoscant Te esse illum solum verum DEUM, & quem misisti JESUM CHRISTM, Ioann. 17.3. Pastor Or●odo●us, 〈◊〉 doctrinae ●●fensor, & ●●●reseon ●●pugnator ●●lentissi●us. Quod olim TERTVLLIANVS de sui temporis Romana Ecclesia, illud aptè huic viro accommodabitur; Vnum DEUM novit Creatorem universitatis, & CHRISTUM JESUM ex Virgine MARIA Filium DEI Creatoris, & carnis resurrectionem: Legem & Prophetas cum Evangelicis & Apostolicis literis miscet, & inde potat fidem eam. Haec Tertullianus, Lib. de Praescriptionibus, adversus Haereticos, Cap. 36. Fuit genitor meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orthodoxiae 〈◊〉, ut loqui solebant veteres Graeci quando Pastorem aliquem praedicabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: fuit (sicut Bernardus de Augustino loquitur) Validissimus Haereticae pravitatis malleus. Ab omni etiam schismate abhorrebat; Schisma●●● aversa. ●●. memor praecepti illius DOMINICI, ut diligamus alii alios, sicut ipse dilexit nos. Non habet autem DEI charitaetem, qui Ecclesiae non diligit unitatem, inquit Augustinus, Lib. 3. de Baptismo, contra Donatistas, Cap. 16. Et Ambrosius dixit; Fidem non esse in scismate. Nam etsi fidem erga DEUM teneant, ●chismatic● à fide alien●. tamen erga DEI Ecclesiam non tenent, cujus patiuntur velut quosdam artus dividi, & membra lacerari. Etenim cum propter Ecclesiam CHRISTVS passus sit, & CHRISTI Corpus Ecclesia sit, non videtur ab his exhiberi CHRISTO fides, à quibus evacuatur ejus Passio, corpusque distrahitur. Haec Ambrose, Lib. de Obitu fratris sui Satyri, post medium libri. Sic olim circa Ann. DOMINI 850. Ecclesia Lugdunensis, Lib. de tenenda veritate Scripturae, post medium; Qui non tranquillè & pacificè moderatur quod sentit, sed statim paratus est ad contentiones, dissensiones, & scandala, etiamsi non habeat Haereticum sensum, certissimè habet Haereticum ●nimum, Bibl. Patr. tom. 4. part. 2. edit. 4. Quam saepe gementem PATRICIUM vidimus, & flebiliter deplorantem audivimus Ecclesiae nostrae Scoticanae intestina dissidia? Patricius pacis & veritatis am●tor, Saepenumero dicebat jucundum sibi fore, si ipsius sanguine restingui posset infoelix istud incendium: tanto ille pacis atque unitatis amore flagrabat. Memor interim charitatem non gaudere iniquitate, sed congaudere veritati, ut docet Apostolus, 1. Cor. 13.6. Laudabat illud dictum Gregorii; Vtilius permittitur nasci scandalum, Creg. homil. 7. super Ezecheelem. quam veritas relinquatur: & illud Thomae Aquinatis; Propter nullum scandalum quod sequi videatur, debet homo, praetermissa veritate, falsitatem docere. 2a 2ae quaest, 43▪ art. 7. Et quod ab Hilario scriptum est initio libri contra Auxentium; Speciosum quidem nomen est pacis, & pulcra est opinio unitatis, sed quis ambigat eam solam Ecclesiae atque Evangeliorum unitam pacem esse, quae CHRISTI est? TERTIUM OFFICIUM quod hoc versu Psalmi commendatur, 3m m Offi●ium, Vt ●HR●STO DOMINO ●pere servi●mus. est, ut CHRISTO serviamus, ille sit noster DOMINUS, nos illius servi, & per illum unicum Mediatorem viam ad Patrem affectemus: fiducia sit in illo solo; ut laeti cantemus, DOMINUS DIXIT DOMINO MEO, etc. Nec fide exanimi ac Diabolica nobis blandiamur, sed fidei nostrae veritatem, ac vitam comprobemus operatione per charitatem; & CHRISTUM, in quem fide credimus, sequamur opere; Si quis mihi serviat, sequatur me, inquit DOMINVS noster, Ioann. 12.26. Quam sedulus fuerit in hac parte officii Christiani sanctae memoriae genitor meus, Patricius ●●delis Chri●ti Servus. testatur tum pastoralis fidelitas, tum omnis vita ejus, piè justè, ac temperanter acta, & adhuc in hominum memoria loquens, multo rumue consciorum sermonibus celebrata. DEUS Bone! Quanta illi in omnibus vitae, tum privatae, tum publicae partibus, prae omnibus aliis quibuscunque solicitudinibus, bonae, intaminatae, atque inoffensae conscientiae cura fuit? Quam tenellum illi cor? Quam timoratum pectus, ne DEI Spiritum contristaret, ne cuiquam scandalum poneret, ne suavissimo Divini vultus lumine, vel ad quantulamcunque brevis momenti particulam, animam suam privaret? Voluptatematque utilitatem veram, sinceram, atque Coelestem in illa DEI pace omnem mentem exsuperante, & cor ejus atque cogitationes ejus in CHRISTO JESV custodiente, incomparabiliter ampliorem judicans, quam in omnibus mundi hujus opibus, honoribus, amicitiis, & quibuscunque oblectamentis. 4m m Officium, Vt caussa nobis contra eosdem ●imicos cum CHRISTO commun● sitpunc; QVARTUM OFFICIUM est, ut causa omnis nostra sit CHRISTI causa, ut dicere possimus, convicia conviciantium tibi, indicerunt in me Psal. 69. Rom. 15. Suos enim inimicos conculcabit CHRISTUS, ponentur scabellum pedibus ejus: si igitur tibi cum CHRISTO sit causa communis, etiam victoriae eris particeps. In mundo (inquit) afflictionem habebites: sed confidite, ego vici mundum, Ioann. 16. ultimo. Et Petrus Apostolus ait; In eo quod consortes estis afflictionum CHRISTI, gaudete: ut & cum revelabitur gloria ipsius, gaudentis exultantes, etc. 1. Pet. 4. Et DOMINVS beatos pronunciat illos qui persecutionem patiuntur propter justitiam: quoniam ipsorum est Regnum Coelorum, Matth. 5.10. Propterea voluptatem capio (inquit Apostolus) in infirmitatibus, in injuriis, in necessitatibus, in persecutionibus, in angustiis pro CHRISTO▪ cum enim infirmus sum▪ tunc potens sum, 2. Cor. 12.10. De hoc etiam officio nunquam deserendo ●emper cogitans piae recordationis Pater meus, Patricius ut CHRISTI caussam tueretur nullas ●ominum inimicit●as formidabat. nullam unquam habuit cum quoquam dissensionis causam, nisi quae CHRISTI fuit: neque illi discordia cum aliquo intercessit, nisi quia nullis moveri terriculis, nullis inescari illecebris, nulla portarum infernalium machinatione fra●gi, neque ulla unquam ratione induci potuit, ut DEI caussam desereret, officio suo de esset, quod in commune utile esse judicabat praevaricatrice silentio suffocaret, vel ullo pacto▪ iniquitati aut mendacio consentiret. Eximia qua praestabat rerum divinarum & humanarum scientia, admirabili qua pollebat facundia, & expedita in rebus agendis solertia, tam liberè ac prudenter usus est, Prudens libortas. quod juxta mecum nostrates omnes intelligunt, ut apud duos sapientissimos Principes, JACOBUM august●ae memoriae, & qui nunc paterno BRITANNIARUM imperio foeliciter potitur, Serenissimum Regem nostrum, CAROLUM, in magna semper gratia fuerit; omnium ordinum benevolentiam meruerit, & ab ipsis quoque hostibus ac invidis admirationem & reverentiam extorserit. Nec tam apertas adversus illum gesserint inimicitias (terrente eos manifesta Numinis in viro praesentia) quam occulta infoelices quidam odia foverint. Pia & constans▪ fortitudo. Quae ille sciens insuper habuit, & solo DEO fretus, justum ac tenacem propositi virum se constanter exhibuit. Laudatum ab illo memini, quando CHRISTI causa agitur, & ob eam causam offensio hominum incurritur, dictum illud Hieronymi, ad Ruffinum, prope finem Apologiae illius, quae incipit, LECTIS LITERIS; Si ista est causa discordiae, mori possum, tacere non possum. Si quis afflictae conscientiae Christianus ex me quaerat; Objectio afflictae conscientiae. Quid igitur si ipse mihi peccato meo inimicitias procuraverim, & calamitates accersiverim? Num propterea animum despondebo, quia non patior propter justitiam, & propter CHRISTUM, sed propter meam injustiam? Solutio consolatoria. Respondeo: Non est quod animum despondeas; sed potius foelicem exitum & certam victoriam per CHRISTUM tibi pollicearis, si serio resipiscas: nam poenitendo jam in CHRISTI tutelam tranfis, qui venit vocare peccatores ad poenitentiam, Matth. 9.13. Qui peccantibus nobis ac recipiscentibus advocatum se prebet, 1. Ioann. 2.1. Ego (inquit) quoscunque amo, arguo & castigo: aemulare igitur ac resipisce, Apocal. 3.19. Fili mi, ne neglexeris castigationem DOMINI, De afflictionibus peccato a●●ersit●●. neque deficias animo, cum ab eo argueris, etc. Hebr. 12. quocirca dicit; Invoca Me in die angustie, eruam te, & ●onorificabis Me, Psal. 50.15. Audies suavissimam illam DOMINI vocem, Confide, fili: remissa sunt tibi peccata tua, Matth. 9.2. Atque his & similibus de Divina erga peccatores afflictos, & sub afflictione sincerè resipiscentes, clementia & benignitate testimoniis Pater meus in asperrimis suis quas expertus est conflictationibus se sustentans, ineffabilem consolationem, Patricii humilis pieta● & sincer● humilitas. atque invictam animi constantiam Divinitus sibi dari perpetuo animadvertit. Quod multoties in privatis inter nos colloquiis, cum ardentissima Divinae misericordiae celebratione, professus est. Quamvis enim aliis cum eo degentibus hominibus innocens, inculpatus, & observantissimus aequi fuit, sibi tamen, praesertim ad DEI Tribunal cum se sisteret, peccatis sordidus, elamabat cum Publicano; Luc. 18.13 DEUS propitius esto mihi peccatori● & cum Davide, Novi DOMINE quod aequitas judicia tua, & in v●ritate afflixistime. Ps. 119. jod. Sit quaeso misericordia tua ad conso●andum me, secundùm eloquium tuum servo tuo. QVINTUM OFFICIUM, quod hic versiculus Psalmi, quem explicandum suscepimus, 5m m Officium, Sursum corda. à nobis postulat, est, ut sapiamus & quaeramus quae sursum sunt, Vbi CHRISTVS sedet ad Dextram DEI, non sapiamus terrena, sicut monet Apost. ad Colossens. 3. ut thesaurus noster & cor nostrum sit in Coelo, Math. 6.21. Ut voti nostri summa, & laetitiae materia sit Regnum DEI, Victoria DEI, Gloria DEI. Et Coelitum illud Carmen integremus; Apocal. 11.15. Regna mundi facta sunt DOMINI nostri, & CHRISTI ejus, & regnabit in secula seculorum. Ut gaudeamus, quod nomina nostra scripta sint in Coelis. Quod DEUS & Pater Domini nostri JESU CHRISTI, in CHRISTO et per CHRISTUM sit Pater noster, et DEUS noster. Luc. 10.20. joan. 20.17. Quod CHRISTUS sit noster DOMINUS & SERVATOR, ac nos ejus Servi & Amici. In hujus officii praestatione mirum quantum excelluit pientissimus PATER meus: Patricius cor & thesaurum suum in Coelo semper habeba●. cujus animus semper coelestibus intentus, caduca omnia, quantamcunque inanis gloriae vel fallacis securitatis speciem prae se ferrent, qualibuscunque blandirentur lenociniis, pro nihilo reputabat; & omnia detrimentum existimabat, ac pro excrementis duceb●t, prae eminentia cognitionis CHRISTI IESV DOMINI nostri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meus amor crucifixut est: scripsit olim in sua ad Romanos Epistola beatus Martyr Ignatius, joannis Apostoli Discipulus, Antiochiae Syriae Episcopus. Hoc ipsum & Patri me▪ divinitus concessum est, * Ignatii et Patricii amor CHRISTUS. ut CHRISTUM noctu diuque in pectore gestaret, cogitaret, adoraret: in illo fiduciam collocaret: ad illum sitienter anhelaret: in illo solo voluptatem caperet: illum solum timeret: de illo solo gloriaretur: per illum de omnibus hostibus palmam reportaret. Metris Boëthii, quae in ejus opere de Consolatione Philosophiae sparsim inveniuntur, jam inde ab adolescentia delectatus, ea postea senex èlocuplete memoriae penu foeliciter depromebat: praesertim illa, quibus opum, voluptatum, honorum & gloriae mundi hujus vanitas depingitur; & animus ad altiora, veriora, ac duratura bona appetenda accenditur. Inprimis autem metrum illud quo scriptor ille DEUM compellat, & in eo versus hosee, honesta cum animi sui voluptate, Boeth. Lib. 3. de consol. Philosoph. metro 9 & jucunda adstantium utilitate, frequenter usurpabat, Da Pater augustam menti conscendere sedem, Da Fontem lustrare boni, Da luce reperta In te conspicuos animi defigere visus. Et hos, Tu requies tranquilla piis: te cernere sinis, Principium, Vector, Dux, semita, terminus idem. Timor DEI, dilectio DEI, fiducia in DEO, imitatio CHRISTI, Patricii conversatio Sanct●, C●lestis, Angelica. in verbis ejus, in oculis, & in omnibus vitae partibus emicabat, & constanter ac splendide refulgebat. Conversatio illius fuit Sancta, Coelestis, Angelica. Sanctus moribus, Coelestis affectibus, Angelicus fuit indefessa celebratione DEI, & Pastoralibus excubiis circa haeredes salutis. Ut domi semper Sacrarum Scripturarum lectioni & meditationi affixus, nullis unquam intercurrentibus negotiis animum suum passus est vel tantillum a Divinae Gratiae contemplatione, Meditatio assidu● Sacrarun Scripturarum. & incumbentis sibi muneris recotdatione dimoveri: ita etiam peregre agens, sive certo loco interquiesceret, sive iter faceret, aliquam Sacrarum Literarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ment revolvebat: eademque apud se penitius intuens, ejusque sensum secretiori quadam indagine investigans, & cum aliis Scripturae locis collationem ejus instituens, assiduis interim ejuculationibus Coelum pulsans, in promptu semper habebat, tum quo ipse animum suum in meditationibus aeternum profuturis perpetuo detineret, & adversus inferorum portas munitus atque invictus consisteret, tum quod ad DEI gloriam & audientium aedificationem, pro concione, veluti ex tempore, in quacunque Ecclesia diceret. Eo factum ut ubicunque eum dies DOMINICUS, Sedulitas in praedicando. vel alius sacris publicis destinatus, depraehenderet, Coetus illius loci Concione Sacra nunquam destitueretur. Nam absente, vel aegritudine aliqua laborante, vel ob impedimenta quaelibet imparato, vel etiam auxilium ejus implorante loci Pastore, vel sicubi Pastor nullus esset, incunctanter ad concionandum ille, DEO fretus, se accingere, & tanquam scriba doctus in Regno Coelorum, de thesauro cordis sui efferre nova & ve●era: quibus imperitos erudiebat, satiscentes reficiebat, errantes in viam reducebat, pertinacibus terrorem incutiebat, & sacrorum testimoniorum pondere os obstruebat. Quando solabatur, aut ad officium hortabatur, melle dulcior ejus fluebat Oratio, ut (casto & sublimiori sensu quam de Xenophonte olim Rhetore dictum est) in labris ejus Pitho sedisse, Facundia Pastoralis. sermonem ejus Charites finxisse videantur. Nec facta dictis fidem derogabant, nam hortamenta sua praeclaro vitae exemplo condecoravit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jucundus verbis; jucundior moribus: Nazianz. Orat▪ de laudibus Athanasit. ut loquitur Gregorius Nazianzenus de magno Athanasio. Quando docebat, vel abdita pandebat mysteria, tunc veluti introductis Solis radiis, lumen rebus quae inaccessae putabantur, clarissimum inferebat, & veluti è puteo erutam veritatem in apricum producebat, & propius intuendam omnium oculis subjiciebat. Quando adversus hominum peccata ultionem divinam denunciabat, tum verò ex ore ejus vibrabant fulmina illa, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEI ipsius brachio contorta ferebantur. Quod olim de beato Cypriano scripsit Lactantius Lib. 5. Divinarum institutionum, Cap. 1. Id ipsum in PATRICIO auditores mirabantur; Ingenio fuisse facili, copioso, suavi, & (quae sermonis maxima est virtus) aperto, ut discernere nequires, vtrumne ornatior in eloquendo, an facilior in explicando, an potentior in persuadendo esset. Nec senex sibi pepercit, sed florens in atriis DOMINI, Psal▪ 92. adhuc in senectute fructum ferebat. Memor illius obtestationis Apostolicae, ut Episcopus praedicet verbum, instet tempestiuè, intempestiuè, arguat, objurget, exhortetur cum omni lenitate & doctrina. 2. Tim. 4. Et Apostolicis insistens vestigiis, sese erigebat ac solabatur jugi meditatione & crebra repetitione verborum illorum quibus olim Apostolus Paulus seipsum & alios ad piam fortitudinem & Christianam constantiam animabat; Remigium animae in Coelum sese at●ollentis. ●. Cor. 4.16.17, 18. Propterea non segnescimus; sed etiamsi externus homo noster corrumpitur, internus tamen renovatur de die in diem. Nam ilico praeteriens levitas afflictionis nostrae, excellenter excellentis gloriae pondus aeternum conficit nobis: non spectantibus nobis ea quae videntur, sed ea quae non videntur: nam quae videntur sunt temporaria, at quae non videntur sunt aeterna. Propterea & ipsa correptus paralysi illa, quae mortem ei propinquam portendebat, Perpes fidelitas, & invict● constantia, etiam tempore morbi. nihil remisit de pristino pietatis studio, sed quo magis appropinquare sentiebat reddendae rationis diem, eo diligentiùs nervos omnes animae, & quos poterat corporis, intendebat, ut DOMINVS qui gregis suae curam & domus suae praefecturam ei demandaverat, eum inveniret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facientem sic. Conventus aliquot Synodicos tempore illius morbi, cum symmystis egit, Math. 24.46 sella portatili, qua ad audiendas Conciones Sacras vectabatur, delatus in Templum, conventibus illis pro officii sui ratione praefuit, & quod magis omnes gratulabundi mirabamur, conciones item in eis habuit more consueto, cum solita facundia, & pristinis orationis nervis, ac evidenti Numinis eum potenter roborantis praesentia. Haec mecum sciunt, haec palam loquuntur, haec dum vivent testabuntur, praeter alios auditores plurimos, centum Presbyteri diocoeseos ABERDONIENSIS, cum quibus Synodos illas celebravit. Postea ingravescente morbo, cum in cubiculo, Mitis patientia, & grata pieta● perpetim detineretur, norunt adhuc superstites, tum Clerici, tum Laici, qui ad eum invisendum certatim con●luebant, quanta ille animi mansuetudine, quanto etiam interni hominis vigore, quam patienter, quam confidenter, qua humilitate, qua pietate, illam divinitus sibi impositam afflictionem sustinuerit: quam alacriter, quam libenter, quam constanter poculum illud biberit, quod à Patre suo Coelesti sibi porrigi animadvertebat: quanta gratitudine immensam DEI, illum tam benignè visitantis, & eum quasi per partes mori jubentis, clementiam depraedicaverit: quam in eo etiam ubertim experi●batur, Mansit e● lingua & sensuum usu●. quod artubus dextri lateris per paralysin labefactatis, praeter hujus morbi indolem & consuetudinem, DEUS illi linguae & sensuum illibatum usum benignè conservaret. Cum autem acerbis subinde doloribus urgeretur, adeo placidè Divinae se voluntati submisit, Qualis in●●sentibus. ut nulla unquam impatientiae vox ex ejus ore audita sit. Interea quam suavis & affabilis salutantibus, quam praesenti animo & hilari vultu omnes exceperit, quam pastoraliter instruxerit, quam paternê consolatus sit; res ipsa adeo in aprico est, & tam sonora voce clamitat, ut nostro non indigeat testimonio. Omnium ordinum supersunt testes locupletissimi, qui haec viderunt & audiverunt, & cum gaudio, & admiratione ad DEI laudem, aliis etiamnum recitant. Votum. Saepe dicebat, sibi in voto quidam ardentissimo esse hinc protinus liberari & esse cum CHRISTO, sed nec audere se nec velle DEO limites ponere, Pia patientia. Fides. aut tempora figere, aut Paternae ipsius providentiae per impatientiam obniti, vel ingrato fastu obmurmurare: scire se cui crediderit, adhuc enim tantillum, tantillum inquam, & venturum qui venie●, neque tardaturum. 2 Tim. 1.12 Hebr. 10.37 Accelerari dimissionis sui diem laetus persentiscens, Accepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & salutare Sacro-Sanctae Eucharistiae viaticum impensè cupiens, illud sibi da●i postulavit, quo una cum sex Presbyteris (quorum ego pars fui) summa cum devotione, reverentia, & consolatione sumpto, interrogatus à me an non vivificam Panis Vitae dulcedinem ubertim perciperet: Respondit, se jam DEO canere illud senis SIMEONIS canticum; L●t●● erupit in verba Semeonis, Luc. 2.29.30. Nunc dimittis Servum tuum, DOMINE, secundùm verbum tuum, in pace; quia viderunt oculi mei Salutare tuum. Tunc Symmystis illis, & suis liberis ac domesticis & amicis qui aderant, Benedictionem impertivit symmystis & liberis, etc. benedici ab illo enixè flagitantibus, manum quam habebat à paralysi immunem singulorum capitibus imposuit, & per ardentissimam ad DEUM precatiunculam Pastorali ac paterna eos benedictione sigillatim adgeniculantes impertivit. Ea res nobis omnibus ingenti solatio fuit: & recurrente identidem suavissima ejus recordatione oppidò re●reamur. Inter affiduas nostras collucutiones, quibus, Colloquia inter Patricium & joannem ejus filium. de rebus Divinis, de hominum miseria per peccatum, de DEI misericordia, & foelicitate redemptorum per CHRISTUM, de seculi hujus vanitate, de vitae hujus brevitate, de dulcissima illa invitatione & promissione Servatoris nostri; Matth. 11. ●8. Venite ad Me omnes qui laboratis & onerati estis, & Ego reficiam vos: de justitia & pace & gaudio in Spiritu Sancto, de morte corporis, de immortalitate animae, de carnis resurrectione, de haereditate nobis in Coelis reposita, de visione beatifica, summa cum animorum voluptate disserebamus; accidit ut paucis ante obitum diebus, acri infestatum dolore, & corporis viribus nimium quanto defectum hortarer ad constantem in DEO fiduciam, quam nullae piis afflictiones excutiunt, cum hominem in CHRISTI sanguine justificatum, adeoque jam DEO judice justum, nulla calamitatum congeries separare possit à charitate DEI quae est in CHRISTO JESU DOMINO nostro. Ille inconcussam suam fidem fortissima responsione testatam fecit: Patricii constans in De● fiduci●▪ finem PSALMI quinti commemorans, ejusue verba illa ultima Hebraicè repetens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, benevolentia veluti scuto coronabis (vel circundadabis) cum. Atque ita DEI favore circundatum, munitum, & coronatum mox placida corporis etiam quies complexa est. Vespertino istud tempore contigit quo somnum capere cupiebat. Cum ei referrem de consanguineo quodam nostro nuper defuncto, Dilectis Dei servis datur ut non inviti, sed libentes moriantur. quam dissimiliter animo affectus fuisset in isto morbo qui ei mortem intra paucos dies attulit, ac in alio quodam morbo quem ante paucos annos minari sibi interitum existimabat: nam in priore illo usque adeo consternatus timore mortis aestuabat ac trepidabat, ut non sine lachrymis ac suspiriis de propinquo (ut putabat) obitu suo loqueretur: Cum autem, DEI Beneficio, ex illo morbo revaluisset, die mortis triennium circiter prolongato, & aegritudine postmodum hac mortifera correptus decumberet, visenti mihi professus est ultro sine ullo fletu aut gemitu, perjucundum sibi fore si quamprimùm DEUS illum ex hac vita ad se-ipsum transferret: Cujus voti intra paucos dies compos foeliciter factus est. His auditis, subjecit PATER meus, tam clementer à DEO haberi dilectos suos, ut invitos abripi non sinat, sed antequam hinc excedant, dei animum obsequentem, ut volentes tabernacuculum hoc deponant, & ad meliora transeant. Vult autem mori Christianus, non quo nolit vivere, Quo sensu dicatur Christianus velle mor●. sed ut post mortem melius possit vivere: ut loquitur Augustinus, Libro 14. de Civitate DEI. Cap. 25. Illud autem PATER meus non eo asserebat, ac si pari omnes alacritate ad hanc terribilem cum morte conflictationem in arenam descenderenti singulis enim concessa est haec pia fortitudo, Dispar fortitudo. & Christiana fiducia, Secundùm mensuram donationis CHRISTI, Ephes. 4.7. Rom. 12.3. id est, prout CHRISTO libuerit eam admetiri: seu ut alibi Apostolus, prout cuique DEUS partitus est mensuram fidei: dispariliter quidem, ita tamen ut quam vis irrepraehensibili quadam conservandae inter corpus & animam copulae appetentia, Sed in omnibus victtix. amarum istud divortium homo naturaliter exhorrescat, nihilominus unicuique nostrum in DOMINO morienti detur sufficiens illa & insuperabilis gratia CHRISTI, 2. Cor. 12.9. qua virtus eius in nostra infirmitate perficitur; id est, per quam certam consequimur victoriam. Qua gratia DOMINUS nos ut prius ad credendum, ita tandem aliquando etiam ad moriendum, ex nolentibus facit volentes. Ipsum vero dulcissimum PATREM meum, cum illa diceret, Qualiter affectu● Patricius ad vivendum, aut moriendum, & migrandum. & jam ante etiam à multis annis (quod inter alia testatur adhuc carmen ejus Climactericum EUBULO adjunctum) ita cerneres comparatum, ut neque vitae hujus temporalis fastidio vel cupiditate duceretur, neque mortis imminentis formidine angeretur, fed DOMINUM adeundi & supernis potiundi deliciis concepta coelitus ineffabili spiritus flagrantia jugiter raperetur. Idcirco, cum omnes optarent illi atque adprecarentur à DOMINO vivendi commeatum; id ille ubi rescivit, respondebat, verbis illis utens Ambrosii, quae in ejus vita ad Augustinum conscripta à Paulino commemorantur; Non ita inter vos vixi, ut pudeat me vivere: nec timeo mori, quia DOMINUM bonum habemus. Addebat autem, se vehementi teneri desiderio cedendi de hoc seculo, & ad CHRISTUM proficiscendi. Laudantibus vitam ejus anteactam, Patricii sincera pictas, & pia humilitas, metuens sibi 〈◊〉 laudantibus, e● soli DEO gloriam tribuens. dicere solebat; Sola DEI misericordia semper suffultum soli DEO se acceptam referre quamcunque de tentationibus victoriam reportaverit: se in solo DEO gloriari, qui hoc ei benignè indulserit, attestante etiam sua conscientia, quod cum simplicitate & sinceritate DEI, non cum sapientia carnali, sed cum gratiae DEI conversatus fuisset in mundo. ●. Cor. 1. 1●. Attamen (inquiebat) non per hoc justificatus sum. 1. Cor. 4.4. Det mihi DOMINVS ut inveniam misericordiam apud DOMINUM, 2. Tim. 1.8. in illo die. Quod opto & spero. Sic olim beatus Martyr IGNATIUS, Epist. ad TRALLENSES; In DOMINO gloriari bonum est▪ Quamquam enim roboratus sim in iis quae DEI sunt [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] tamen plus mihi timendum est, Humilis pietas Ignatii Episcopi Antiocha●i▪ nes animus illis intendendus qui frustra me inflant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui enim laudant, flagellant me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Patricii mortem pr●cipientis foelix persuasio. Paulo ante ultimum vitae diem, me alloquens PATER meus, dixit, Perspicio, JOANNES, brevi affore cursus mei terminum, & vitae hujus exitum, quem certo persuasus sum foelicem futurum & consolationis plenum. Immensa consolatio ex verbis Servatoris nostri postremis in cruce. Luc. 23.46. Pridie quam moreretur (qui erat DOMINI nostri JESU CHRISTI Passionis dies) cogitantibus nobis de vivifica Servatoris nostri Passione in Cruce, suggerebam illi Orationem illam CHRISTI ad PATREM, dicentis; Pater, in manus tuas commendo spiritum meum: qua Oratione aiebam commendari PATRI à CHRISTO non solum propriam ac DEITATI hypostatice unitam suam animam, sed etiam omnem cujuscunque Christiani fidelis animam è corpore migrantem: atque adeo illius Orationis perpete virtute jam animam ipsius commendari DEO per CHRISTUM, qui est ad Dexteram DEI, & intercedit pro nobis. Ille haec audiens, languentes ut poterat attollens oculos; Haud dubie (inquit) haec vera est interpretatio, & ipsissimus verborum DOMINI sensus, 〈◊〉 11. 4●. qui & orat pro nobis, & à PATRE semper exauditur. Ad ista rectè intelligenda conducit dictum illud Augustini, de CHRISTO PATREM orante: & exaudito à PATRE, CHRIST● orat ut 〈…〉 ut DEV● Quomodo non PATREM rogat ut homo, qui cum PATRE exaudit ut DEUS? Lib. 3. contra Maximinum Arianorum Episcopum, Cap. 14. Quo sensu etiam alibi ait, Ex hoc enim rogat, quo minor est PATRE: quo vero aequalis est, exaudit cum PATRE. Aug. Lib. 1. de Trinitate, Cap. 10. Vespere ante obitum; Nunc, inquiebam, mi PATER, Matth. 21. 2● accidunt ad aures animae tuae dulcissima illa Servatoris verba; Euge, serve bone & fidelis, intra in gaudim DOMINI tui: 1. Pet. ● nunc illam dabit beatam requiem, & immarcessibilem gloriae coronam imponet tandem capiti tuo. Respondit paucis (non enim lingua multis verbis proferendis jam sufficiebat) JOANNES, hoc faxit DEUS. Precati● dei. Deinde horto● ut illius etiam suavissimae invitationis solatio, ut saepe antea, ita nunc praesertim sese erigat, atque confirmet, ad inceptum iter in Patriam ad DOMINUM JESUM, licet per vallem mortis, alacriter conficiendum; qua Servator, qui est ille dilectus noster, Solatiu●● Cant. 〈◊〉 Quo 〈…〉 dicit fideli animae; SURGE, AMICA MEA, FORMOSA MEA, ET VENI, CANT. 2.10. Qua mellitissima compellatione & benignissima excitatione nunc te vocat Dilectus tuus, Servator tuus, ut ex hoc mundo, in quo peccatis aerumnisue infestamur, in Coelum properes, quod est Habitaculum Sanctitatis, & Gloriae DEI: ut hac nocte cum CHRISTO sis in Paradiso. Respondit; Esai. ●● O iter optimum, Luc. 2● cui nullum aliud foelicitate aequiparari aut conferri potest. Postea cessante jam linguae usu, Qu●m g●sseri● 〈…〉 non 〈◊〉. quamdiu voces adhuc à nobis prolatas de DEI misericordia, de beato exitu morientium DOMINO, de Mansione Coelesti à CHRISTO illi praeparata, in qua mox cum DOMINO futurus erat, & de consortio Angelorum, & Patriarcarum, & Apostolorum, & Martyrum, aliorumue beatorum, & de plenitudine illa laetitiae quae ibi est cum vultu DOMINI, & jucunditatibus ad Dexteram ejus sempiternis; quamdiu, inquam, voces has auribus suis insonantes percipiebat, quantopere earum rerum meditationibus delectaretur, quorsum tunc animus ejus ac vota ferrentur, & quam constanter DEO fideret, manus illius quae a paralysi libera erat & oculorum crebra ad Coelum levatione manifestum faciebat. Et percunctante me, an vellet ut qui aderamus, DEO in genua procidui, unanimiter toto pectore supplicaremus, ut quem instare videbamus, eum Coelestis Pater ex immensa sua indulgentia & immota suorum in CHRISTO dilectione, exitum praestaret beatum in DOMINO: ilicò sese erigens ut poterat, manuque illa & oculis in altum vibratis, & omnibus flagrantissimi affectus datis indiciis, luculenter nobis testatum fecit, quam jucundum illi, quam acceptum, quam seriò exoptatum fuerit illud nostrum pro eo precandi officium: & nostris votis sua illum conjungentem ex manu & oculis totoue vultus habitu evidenter animadvertimus. Finita precatione, manum oculosue, ad dicta nostra auribus ipsius ingesta, paulisper attollebat: mox audiendi sensus & omnis locomotiva facultas conquieverunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 placi●● Domino ●●mivit, ●●oram 〈◊〉 matutinam, confinio n●●ctis & au●rorae, prid. Paschatis, 28. Mart●● Anno Dom●●ni 1635. Palatio Ep●●scopali, qu●● E●clesiae a●●jacet Cath●●drals, jux●● veterem p●●●gum Aber●●doni●. Et nobis spectantibus, lachrymantibus, DEVMque toto pectore invocantibus, & ex iis quae audiendo & videndo clarissimè perspexeramus beatae migrationis certissimis argumentis consolationem haud exiguam capientibus, ille, dormientis instar, beatum illum Coeloue jam maturum suum spiritum in manus PATRIS Coelestis placidissimè exhalavit. Tunc ego veluti Patriarcham olim JACOBUM exspirantem conspicatus, & jam exanimem osculatus, lachrymis madens, oculos ejus digitis meis composui. Exequiarum deinde & Funeris curam habui. DOMINO interim, qui tantis gratiae suae muneribus illum ditavit, & in Coelestem nunc gloriam introduxit, benedicens, similem mihi & vitae tenorem, & ex hac peregrinatione excessum, quandocunque accersitionis meae tempus adveniret, seriis precibus a Divina Clementia flagitabam. Id quod etiamnum constanter expeto, & ex DEI misericordia laetanter expecto, per DOMINUM nostrum JESUM CHRISTUM. DEUS autem spei, omnes servos suos hic peregrinantes magis magisque impleat omni gaudio & pace in credendo: ut spe abundemus per virtutem SPIRITUS SANCTI. Cui cum PATRE & FILIO, Trinuni vero soli Sapienti DEO, SERVATORI nostro, sit omnis Laus, Honor, & Gloria, & Magnificentia, & Robur, & Potestas, & nunc, & in omnia secula: AMEN. Metrum Consolatorium. MENS mea, solicito cur me labefacta dolore Conficis? Ah tandem de●ine fessa queri. Cernis, ut interea fugit hora laboribus apta, Dum fracti aerumnis attonitique malis Liquimur in lachrymas, & flendo ducimus annos: Et nostras pulsat mors properata fores? Ite truces curae. DOMINI quae dextera clemens Po●rigit, haec alacri pocula ment ●i●am. Transit amarities: sanati aeterna manebit Integritas animi. Mens meae fide DEO. Te propter majora tulit, nec linquet JESUS, Qui PATRIS AD DEXTRAM victor in axe SEDET. Quae pateris nigris nil sunt c●lleta g●hennae Ignib●●, ar●chit qu●is scelerata cohors. Tu verbum meditare DEI: CHRISTVMque fatere: Te servire DEO vociferetur opus: Sit tibi communis cum CHRISTO causa: ferantur Vota tua in Regnum justitiamque DEI. Non met●es Orci portas, mundive furores, Peccatum vinces, interitumque premes. Per varios casus, per multa pericula ducit In PATRIAM cunctis semita trita piis. HIC tu olim victrix, & condecorata perenni Luce, beatifico laeta fruere bono. EIUSDEM JOANNIS FORBESII DISSERTATIO. DE VISIONE BEATIFICA. LECTORI S. AGEBATUR solennis ACADEMIAE PANEGYRIS, in qua mihi ex officio de Themate aliquo Theologico public● dicendum erat, & eam celebritatem Pater meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non obstante illa qua premebatur paralysi, Charissimam Filiam suam Vniversitatem Aberdoniensem (quam marcore longo extabescentem & situ informi squalentem sanitati ac nitori pristino, instaurator foelix, restituerat) extremûm invisens, manibus gestantium in auditorium portatus, veneranda sua praesentia condecoravit. Materiam igitur eam mihi deligendam existimavi quae & illi Parentis mei conditioni maximè esset accommodata, & Theologo imprimis digna, & auditorio utilitatem juxta ac voluptatem longè uberrimam allatura videbatur. Praecipuè verò ut hoc argumentum illo praesertim tempore tractandum assumerem, vehemens animi impulit ardor, quo solandi atque exhilarandi pientissimum illud ac mitissimum pectus Charissimi genitoris mei, senio simul & morbo gravati, & accersitionem sui de hoc seculo in horas praestolantis, flagrantissimè rapiebar. Neque voto successus defuit, nam ille attentas, ut solebat, aures praebens, ad primum Visionis Beatificae auditum, usque adeo per DEI gratiam exultavit spiritu, ut veluti novis collectis viribus sese ad audiendum mira alacritate componeret. Et quam impensè Beatificae Visionis meditatione delectaretur, frequentibus postea inter nos colloquiis, ad extremum usque spiritum luculenter ostendit. Vt autem Dissertationem hanc nunc publici juris facerem, his adductus sum rationibus. 1. Hoc olim solamine Patriarcha David maerorem suum de filioli morte conceptum leniebat, quod ad defunctum iturus esset. Et Ambrosius obitu fratris sui Satyri contristatus se hac spe solabatur, quod citò ad fratrem suum venturus esset, nec digressus inter illos longa essent futurae divortia, & ipse cum fratre inter Angelorum consortia, propediem futurus. Hac ipsa Patrem meum apum CHRISTUM videndi spe me recreo atque sustento. Quae certè ad amicos nostros hinc translatos pr●fectio solatio esse non posset, nisi illos miseriis exemptos, Coelestibus jam potiri gaudiis crederemus. Quae gaudia quo clariùs praevisa, & certiùs animo praecepta, & frequentiùs atque accuratiùs menti repraesentata fuerint, eo mirabiliores sui amores in nobis excitabunt. 2. Ea etiam est praesentis seculi, utcunque aerumnosi, illecebrosa fallacia, & perniciosa blanditia, ut altioris remigio contemplationis opus sit, quo mentes nostras coenosis degravatas affectibus humo revellere, & ad verae beatitudinis domicilium altollere valeamus. Torporem igitur hunc & exitiabilem inertiam quo faciliùs excutiamus, & ea quae DEI sunt, non autem quae mundi hujus sunt, libenter & continenter sapiamus, haud exiguo per DEI gratiam adjumento (ut hactenus mihi fuit) ita post hac tibi et mihi futuram confido istam quam exhibemus Beatificae Visionis meditationem▪ Dicebat, memini, PATER meus, Patricii ●orbesii à Corse, Episcopi Aperdonien●is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●e tenta●ionibus. beata memoriae; Durante vitae nostrae curriculo, praeter communia & perpetua pericula, unamquamque aetatem novis & peculiaribus obnoxiam esse tentationibus: ideoque semper omnibus vigilandum esse, ne accepta aliquando securitas indiligentiam pariat, & vetus denuo hostis obrepat, qui semper novas nobis non desinit nectere tendiculas, quamdiu adhuc in agone versantes, ad aeternae tranquillitatis arcem nondum pervenimus. Omnibus igitur cujuscunque aetatis viatoribus inde à pueritia ad extremum usque senectutis terminum necessarium est ut Apostolum imitati, Philip. ●. cogitent se nondum metam appraehendisse, aut jam consummatos esse, sed persequantur an ipsi quoque appraehendant, cujus etiam rei causa appraehensi sunt à CHRISTO JESV. Vt ea quae à tergo sunt obliviscentes, ad ea verò quae à fronte sunt contendentes, scopum versus ferantur, ad palmam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) supernae vocationis DEI in CHRISTO JESV. Quocirca junioribus pariter ac senioribus, & omnino omnibus qui Creatoris sui memores esse optant, & ad supernam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animum adjiciunt, atque anhelan●, tractatum hunc destinamus. DEUM suppliciter orantes ut & illi accepta, & lectoribus salutaria sint quaecunque in hac dissertatione subjiciemus. Vale, & pro nobis ora. DISSERTATIO, De Visione Beatifica. OMNIBUS quae sub aspectabili hoc Sole geruntur, Vanitas reum secul● jus. acuta sapientiae acie perlustratis, & aequa maturi judicii trutina pensitatis, sapientissimus Salomon depraehendit quantum esset in rebus inane. Idcirco omnia in unam congesta lancem (sequestrato DEI cultu qui altioris est ordinis) non modo vana, sed ipsam asseruit esse vanitatem, aut si quid cogitari potest vanitate vanius, ut hoc designaret, omnia quae sub Sole fiunt vanitatem vanitatum esse pronunciavit. Hominem de muliere natum, job. 14.1. sanctus IOB ait esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & multis plenum miseriis. Ipsam dierum nostrarum praestantiam Psaltes laborem vocat & dolorem. Cui congruit illud Chrysostomi, Psal. 90. Vita hujus caduca miseria & brevitas. Chrysost. serm. 1. de providentia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nec aerumnis solum nubila, sed etiam brevis est nostra in terris peregrinatio. Ad describendam ejus evanescentem brevitatem, plurimae in Sacris Scripturis à rebus sumptae frivolis ac ●ugacibus similitudines adhibentur: dum vita nostra caduca vel homo mortalis assimilatur ᵃ aquae, ᵇ radio textoris, ᶜ cursori, 12. Simitudines quibus peregrinationis nostrae evanida brevitas depingitur. ᵈ flori seu herbae, ᵉ vento, ᶠ vanitati, ᵍ umbrae, ʰ vapori & nubi deficienti, ⁱ somno & somnio, ᵏ meditationi seu sermoni, ˡ navi celeriter praetereunti aut pertranseunti, ᵐ aquilae ad escam volanti. ᵃ 2. Samuel 14.14 Psal. 22.15. Psal. 90.5. ᵇ job 7.6. ᶜ job 9.25. ᵈ Psal. 90.5.6. Psal. 103.15. job 14.2. Esai. 40.6.7. ᶜ job 7.7. Psalm. 78.39. ᶠ Psalm. 144.4. ᵍ 1. Chron. 29.15. job 14.2. Psal. 102.11. & Psal. 144.4. ʰ jacob 4.14. & job 7.9. ⁱ Psalm. 90.5. & job 20.8. Psal. 73.20. Esai. 29.8. ᵏ Psalm. 90.9. ˡ job 9.26. ᵐ job 9.26. Has omnes similitudines memoriae juvandae exhibemus hoc disticho; Vita liquor, radius, cursor, flos, ventus, inane, Vmbra, vapor, somnus, fabula, puppis, avis. Chrysostomus, Serm. de futuro rum fruitione, & praesentium vanitate, Tom. 8. operam Chrysost. Collatio praesentis seculi & futuri. hoc seculum ait esse stadium, futurum verò seculum vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & huic quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, labores, & sudores, esse a DEO attributos; illi verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coronas, & praemia, & retributiones. Hoc breve esse, illud senectae expers & immortale. Sic Clemens Romanus, vel quicunque Autor fuit secundae illius Epistolae quae Clementi Pauli Apostoli Discipulo tribuitur, Clem Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peregrinatio carnis hujus in hoc mundo parva est & exigui temporis: promissio autem CHRISTI magna est & admirabilis, & requies futuri Regni, & vitae aeternae. In eandem sententiam sanctus ille Antonius Aegyptius, in sua ad Monachos ascetas paraenesi, dixit; Apud Ath●●nasium, in●vita S. An●tonii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omnino enim vita humana, cum futuris seculis comparata, est omnium brevissima, ut ad aeternitatem nihil sit omne nostrum tempus. Ab hoc autem vitae hujus momento pendet aeternitas. A momen● pende● 〈◊〉. Et omnium Christianorum spes in futurum tempus extenditur, ut quod hic servivimus DEO, alibi nos servisse laetemur. Et vitae hujus summa brevis spes nos monet (dum tempus babemus) inchoare aeternas. Nam quae visibilia sunt temporaria sunt, 2. Cor. 4. u●●timo. at quae sunt invisibilia aeterna. In hoc brevi stadio res quasdam pro tempore utendas accepimus a supremo Agonotheta DEO, Vti & fru●vide Aug Lib. 1. de doct. Christiaena, cap 4. 5.2●. Aug. Lib. Confess ca● 1. cujus solius aeterna fruitio nobis plena requies est, & unica ac sempiterna beatitas. Pulchrè Augustinus, Quia (inquit) fecisti nos ad te, & inquietum est cor nostrum donec requi●scat in te. Utrum autem beatitudo nobis in Coelis reposita in actu intellectus an voluntatis principalius consistat, In 4. Sent. Dist. 49. anxiè inter Scholasticos Theologos disceptatum est. Nos missa nunc ea tanquam hand quaquam necessaria controversia, de illa DEI visione, DEO ipso donante, dicere instituimus, Visio Be●●tifica separabilis non est ab actu voluntatis. quae ita beatifica est, ut cuicunque Deus eam in ●ulserit, is haud dubiè etiam flagrantissima summi illius & communis boni dilectione constanter ardeat. Nam Deus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligibilium supremum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnium expetibilium extremum seu ultimus terminus, in quo desiderium omne consistit ac defigitur, ●azianz. ●at. de ●idibus A●anasii, sub ●itium. & plenè conquiescit, ut monet Gregorius Nazianzenus. Charissimi (inquit joannes Apost.) nunc Filii DEI sumus, sed non apparuit quod erimus: scimus, quod cum ipse patefactus fuerit, similes ei erimus: quoniam videbimus eum sicuti est. joann. 3. Haec foelicitas mundis corde, & diligentibus DEUM à Servatore promissa est. ●romissio 〈◊〉 Be●ificae. ●atth. 5. 〈◊〉 14. 〈◊〉 in via. ●bjectio. ●EVS non 〈◊〉 ● Tim. 6. ●●ann. 1. Quin etiam viatoribus multis Patriarchis & Prophetis conspectus esse dicitur, ut Abrahamo, jacobo, Moysi, Esaiae, Danieli, etc. cum tamen alibi Scriptura Sacra DEUM praedicet invisibilem, lucis inaccessae habitatorem, quem vidit nemo hominum neque videre potest: & joannes dicat, DEUM nemo vidit unquam. De visionibus illis antiquis facilis est solutio, admota hac distinctione, Resp. De ●●sionibus in 〈◊〉. DEUS juxta naturae suae proprietatem nulli corporali oculo visibilis est, quando autem Patribus visus est, sicut Moysi, cum quo facie ad faciem loquebatur, Quomido ●EVS in●●sibilis sit 〈◊〉 videri ●●ssit oculo ●●rporali. alicujus conspicabilis materiae dispotione assumpta, salva sua invisibilitate, videri potuit. Sic respondent Gregorius Nazianzenus, & Hieronymus apud Augustinum, Epist. 111. Et ipse ibidem ac sequente Epistola Augustinus, & Ambrose in Cap. 1. Evangelii Lucae, exponens eum locum ubi Angelus in Templo apparuit Zachariae Sacerdoti; & Chrysostomus Hom. 15. in Evangelium joannis: & omnis sanorum Theologorum Scholast. consentit adversus Haereticos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostomus (loco citato) de veteribus visitionibus loquens quibus DEUM vidisse dicuntur Patriarchae & Prophetae; Illa (inquit) omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. condescensio erant, non ipsius nudae essentiae visio, nam si ipsam vidissent, nulla ex parte differentem vidissent, quippe quae simplex est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Attribut. quadam divina. Augustinus Epist. 112. laudat illam Hieronymi sententiam; Res incorporalis corporalibus oculis non videtur. Et illud Ambrosii; DEUM ea specie videri quam voluntas elegerit; non natura formaverit. Et illa ejusdem Patris verba identidem inculcat; Nec DEUS in loco videtur, sed mundo corde, nec corporalibus oculis DEUS cernitur, nec circumscribitur visu, nec tactu tenetur, nec auditur affatu, nec sentitur incessu. Hic vero gravis & expeditu difficilis se ingerit quaestio, Qu●stio. Quo sensio DEUS dicàtur secundùm natturae suae proprietatem visibilis aut invisibilis menti creatae. Responsio. Hieronym. An & quatenus & quomodo DEUS secundùm naturae suae proprietatem se conspiciendum praebeat oculis mentis creatae, & quo sensu etiam intellectui humano vel Angelico invisibilis sit. Hieronymi verba sunt (apud Augustinum Epist. 111.) Videre DEUM sicuti est in natura sua, oculus hominis non potest. Non solum homo, nec Angeli, nec Throni, nec Potestates, nec Dominationes, nec omne nomen quod nominatur: Neque enim creatura potest aspicere Creatorem suum. Et alibi (in Cap. 1. Esaiae) Homo igitur DEI faciem videre non potest. Matth. 18. Angeli autem etiam minimorum in Ecclesia semper vident faciem DEI. 1. Cor. 13. Et nunc in speculo videmus & in aenigmate, tum autem facie ad faciem: quando de hominibus in Angelos profecerimus, & potuerimus cum Apostolo dicere; Nos autem omnes revelata facie gloriam DEI speculantes in eandem imaginem transformamur à gloria in gloriam, 2. Cor. 3. quasi à DOMINI Spiritu. Licet faciem DEI, juxta naturae su●e proprietatem, nulla videat creatura: & tunc ment cernatur, quando invisibilis creditur. Quae Hieronymi verba perpendens Augustinus Epist. 111. ad Fortunatianum; August. In his (inquit) verbis hominis DEI multa consideranda sunt. PRIMUM, 1. Quia secundùm apertissimam DOMINI sententiam, etiam ipse sentit tunc nos visuros faciem DEI, cum in Angelos profecerimus, id est, aequales Angelis facti fuerimus, quod erit utique in resurrectione mortuorum. DEINDE. Apostolico testimonio satis apparuit, 2. non exterioris, sed interioris hominis faciem intelligendam, cum videbimus facie ad faciem. Dicit velamen super cor Iudaeorum positum esse, ut ostendat cordis faciem nobis esse revelatam, velamine ablato. Quod autem dixit Hieronymus faciem DEI juxta naturae Divinae proprietatem à nulla videri creatura, Augustinianae expositio verborum Hieronymi. id Augustinus refert ad corporales aspectus etiam Angelicos. Verum quia satis durum est spiritibus illis Coelestibus oculos tribuere corporales, juvabit audire hac de re disserentes Ambrosium, (in Cap. 1. Lucae) & Chrysostomum, (homil. 15. in Evang. joannis) & ipsum alibi Augustinum (Epist. 112.) Ambrose dictum illud Ioannis Evangelistae, DEUM nemo vidit unquam: Ambros. ad ipsas etiam Coelestes virtutes & Potestates extendit, quod DEUM nunquam viderint: idque in hunc modum explicat; Et ideo DEUM nemo vidit unquam, quia eam quae in DEO habitat plenitudinem Deitatis, nemo conspexit, nemo ment aut oculis compraehendit. VIDIT ergo ad utrumque referendum est. Denique cum additur, Unigenitus Filius ipse enarravit, mentium magis quam oculorum visio declaratur. Species enim videtur, virtus vero enarratur, illa oculis, haec ment compraehenditur. Quae Ambrosii verba considerans Augustinus (Epist. 112. Cap. 9) Aliud est (inquit) videre, aliud est totum videndo compraehendere. Quandoquidem id videtur quod praesens utcunque sentitur. Totum autem compraehenditur videndo quod ita videtur, ut nihil ejus lateat videntem, aut eujus fines circumspici possunt. Posterior ista compraehensio DEI nulli est possibilis creaturae, ut cap. 8. ejusdem Epist. docebat August. Distinctio. Videtur DEI essentia sicuti est, sed plenitudo ejus non compraehenditur a ment creata. Licet ipsa visio beatifica dicatur, & sit c●mpraehensio, secundùm medum creatura, quae hac visione impletur. Visionem tamen DEI sicuti est, (quae etiam Apostolo compraehensio latiore sensu dicitur, PHILIP. 1.) nobis promittit Sacra Scriptura, quando in Angelos profecerimus. Proinde (inquit ibi Augustinus) narrante unigenito qui est in sinu Patris, narratione ineffabili, creatura rationalis munda & sancta impletur visione DEI ineffabili, quam tum consequemur, cum aequales Angelis facti fuerimus. Et cap. 15. Vnigenitus Filius qui est in sinu Patris, Divinitatis naturam atque substantiam INSONABILITER NARRAT, & ideo dignis idoneisque tanto conspectu oculis etiam INVISIBILITER MONSTRAT. Haec Augustinus. Loquatur nunc os aureum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod est DEUS, Chrysost. homil. 15. in Evang. joann. non modo Prophetae non viderunt, sed neque Angeli, neque Archangeli. Et subjungit eandem rationem qua usus est Hieronymus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (omnis enim natura creata quanam ratione videre poterit increatum? Matth. 1●. ) Deinde proposito Servatoris dicto de Angelis semper videntibus faciem DEI, & altero illo, Beati mundi corde, Matth. 5. quoniam ipsi DEUM videbunt. Posterius sic exponit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. visionem dicit intellectualem nobis possibilem, & intellectio nem de DEO. Et ad prius rediens, ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Subjicit deinde; Propterea CHRISTUS, nemo, inquit, cognovit Patrem nisi Filius. Matth. 11. Quid inquam? Num omnes in ignorantia sumus? Absit. Sed nemo ita cognovit Patrem ut Filius. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sicut igitur viderunt eum multi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Visione ipsis congruente, seu pro suo captu.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec Chrysost. Summa est, DEUM non nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vident creaturae rationales mundae, Summa responsionis ex Chrysostomo, per distinctionem similem superiori. attamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non accurata illa Divinae essentiae contemplatione & compraehensione, qua Pater Filium, & Filius novit Patrem, sed tantummodo pro captu seu modulo creaturae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Augustinus hac de re antiquiorum Patrum, praesertim Athanasii, Grogorii Nazianzeni, Ambrosii, & Hieronymi doctrinam, cui & ipse consentit, proponens, Aug. Epist. 111. ait, Epist. 111. Magni quidam viri & in Scripturis Sanctis doctissimi, qui plurimum Ecclesiam & bona s●udia fidelium suis literis adjuverunt, ubi eis occasio data est, dixerunt invisibilem DEUM INVISIBILITER VIDERI. DEUS videtur invisibiliter. Hoc est per eam naturam quae in nobis quoque invisibilis est, munda scilicet ment vel corde. Idem Epist. 112. seu libro de videndo DEO, Aug. Epist. 112. seu lib. de videndo DEO▪ ad Paulinam, prolixè contendit nos in statu gloriae, Mentis purae oculis intellectualibus nudè & apertè visuros DEUM in sua natura, in forma DEI sicuti est. Et Augustinum secuta ferè universa Theologorum Schola concorditer docet beatos videre immediatè ipsam DEI essentiam, Visio facialis immediata. seu videre DEUM in sua essentia, Communis sententiae Theologorum. & non per medium eam representans vel adumbrans, sed per ipsam DEI essentiam, quae immediatè absque ullae similitudine conjungitur intellectui beato, hac eum conjunctione seu visione (ut vocant) faciali beatificans. Ita docent Thomas, & Scotus, & Durandus, & alii, 4. Seut. Dist. 49. in quartum sententiarum, dist. 49. & rursum Thomas in summa part. 1. quaest. 12. Et authoritati Sacrae Scripturae, beatificam visionem DEI sicuti est, facie ad faciem, Sanctis apertissimè promittentis, adjiciunt hanc rationem: 1. Ratio pro immediat● visione DEI Desiderium veraciter piorum (inquit August. Epist. 112. Cap. 8.) quo videre DEUM cupiunt, & inhianter ardescunt, non in eam speciem contuendam flagrat, qua ut vult apparet quod ipse non est, sed in eam substantiam qua ipse est quod est. Exod. 33. Hujus enim desiderii sui flammam sanctus Moyses fidelis famulus ejus ostendit, ubi ait DEO, cum quo ut amicus facie ad faciem loquebatur, Si inveni gratiam apud te, ostende mihi temet ipsum. Quid ergo? Ille non erat ipse? Si non esset ipse, non diceret, Ostende mihi temet ipsum, sed ostende mihi DEUM: & tamen si ejus naturam substantiamque conspiceret, multominus diceret, Ostende mihi temet ipsum. Ipse ergo erat in ea specie qua apparere voluerat, non autem ipse apparebat in natura propria quam Moyses videre cupiebat. Ea quippe promittitur Sanctis in alia vita. Vnde quod responsum est Moysi, verum est, Quia nemo potest faciem DEI videre, & vivere; id est, nemo potest eum in hac vita vivens videre sicuti est. Et postea eodem libro, cap. 11. In illo (inquit) Regno ubi eum videbunt Filii ejus sicuti est. Tum quippe satiabitur in bonis desiderium eorum, quo desiderio flagrabat Moses, cui loqui ad DEUM facie ad faciem non sufficiebat, & dicebat, Ostende mihi temet ipsum manifestè, ut videam te, tanquam diceret quod in Psalmo ex eodem desiderio canitur, Satiabor cum manifestabitur gloria tua. Psal. 17. Beatitudo. Beatitudo (inquit Bonaventura in 4m m Sent. Dist. 49. Art. 1. Quaest 1. in resolutione) est sinis satians nostrum appetitum: Beatus Beatus non est, (ait August. lib. 13. de Trinitate, cap. 5.) nisi qui & habet omnia quae vult, & nihil vult malè. Haec ille. Desiderium igitur videndi DEI essentiam sicuti est, piis mentibus à DEO inditum, non erit inane, sed satiabitur. Alia ratio est, quam adferunt Thomas & Scotus. Thomae verba sunt (in 4. Sent. Dist. 49. Quaest 2. Art. 1. 2. Ratio pro immediata Visione Dei. ) Simo in perfectissima operatione intellectus, homo non perveniat ad videndam essentiam Divinam, Thom. ●d aliquid aliud: opportebit dicere quod aliquid aliud est beatificans ipsum hominem quam DEUS. Et cum ultima perfectio cujuslibet sit in conjunctione ad suum principium, sequitur, ut aliquid aliud sit principium effectivum hominis, quam DEUS, quod est absurdum. Scotus (in 4. Sent. Dist. 49. Quaest 2.) similiter Philosophatur; Scot naturam scilicet intellectualem (cum sit suprema perfectibilis natura) non habere ultimam suam perfectionem & beatitudinem nisi in supremo perfectivo extrinseco, non essendo illud realiter, nec habendo illud formaliter sibi inhaerens, sed attingendo illud, & sic habendo modo sibi possibili habendi. Nullam perfectionem intrinsecam beatorum esse beatitudinem, nisi pro quanto immediatè conjungit perfectivo extrinseco, quod est objectum beatificum. Quaestionis superius propositae duos jam expedivimus articulos, nempe DEUM in sua essentia sicuti est videri oculis mentis creatae, Conclusio, quatenus DEI essentia oculis mentis creatae videatur, & quatenus non compr●hendatur ejus plenitud●. visione nuda, aperta, immediata, manifesta, licet plenitudinem Deitatis nulla creatura compraehendat compraehensione illa accurata, qua in Sanctissima Trinitate Pater novit filium & filius Patrem, sed tantum pro modo suo eum perfectè attingant & teneant beatae mentes. Tertia pars omnium difficillima est, de modo quo fit haec visio, pro cujus investigatione, insignem illum librum de videndo DEO scripsit ad Paulinam Augustinus, Proponi●● quaestio a●modo quo h●c imm●●diata Vi●● DEI. & scholastici subtiliter exercentur. Neque de eo modestè inquirere, sensumque adeo sacrae scripturae, hanc visionem describentis, sobria sedulitate rimari, inutilis erit curiositas, & ventosa garrulitas, sed pars quaedam conversationis illius Coelestis quam nobis commendant Sacrae Literae, qua mentes nostrae ab omnibus carnis sensibus, Laudal● & cond●●●bilis est ●●jus mode●● & pia in●stigatio. quoad ejus fieri poterit, paulisper sevocatae, per hujusmodi Coelestia progymnasmata à sordidis mundi curis ad sublimia erigantur, & beatificae illius visionis suavis meditatio, ad eademque ardens anhelatio, & certa ejusdem exspectatio cogitationes vanas à nobis abigat, mundanas cupiditates excutiat, anxiam rerum fluxarum solicitudinem expectoret, ipsamue mortis, per quam ad hanc beatitudinem transmittemur, formidinem absorbeat. Paulo altius igitur rem cum Augustino repetamus. Aug. Ep●● 112. & 13. de ●●nitate. 〈◊〉 Visio 〈◊〉 druplex. 1. VIS● SYMBO●●●CA. 1. Videre dicimurea quae sensu corporis percipimus, ut corpora, per quorum etiam imagines quas memoria tenemus, etiam absentia cogitamus. Talis DEI nulla est visio in sua natura, sed tantum in assumpta creatura. Haec DEI VISIO docendi causa dicatur SYMBOLICA. 2. Videmus illa mentis intuitu quae oculis mentis planè praesentia conspicimus, 2. VI●● INT●●●●VA. licet corporeos sensus fugiant, nec aliorum de eis testimonio nitamur: sic videt quisque vitam, voluntatem, cogitationem, memoriam, cognitionem, intelligentiam, scientiam, fidem suam, & quicquid aliud ment conspicit, atque ita esse non tantum credendo, sed planè videndo non dubitat, certa scientia & clamante conscientia. Hoc modo viatores DEUM non videmus. Haec est VISIO INTVITIVA. 3. Videmus & ea quae neque corporis sensibus, neque animi contuitu, Visio RA●●OCINA●●VA. in ejusdem rei quae cognoscenda est, evidentia, percipimus; sed ex iis quae vidimus cogitatione utcunque formamus, & memoriae commendamus, quo recurramus cum voluerimus, ut illic ea, vel potius qualescunque eorum imagines quas ibi fiximus, similiter recordatione cernamus. Hujusmodi Visione ratiocinativa DEUM vident viatores ex intuitu operum divinorum, formantes de DEO veros licet inadaequatos conceptus. Idque via triplici, 〈◊〉 ratioci●●tivam vi●●em DEI 〈◊〉 triplex. Via caus●tatis. Via emi●●●tiae. viz. Caussalitatis, Eminentiae, & Negationis seu remotionis. Nam invisibilia DEI a creatione mundi per ea quae facta sunt conspiciuntur: aeterna scilicet ejus tum potentia tum divinitas, ut monet Apostolus ad Romanos, cap. 1. vers, 20. Haec via est Caussalitatis, ab effectis ad causam. Altera est Eminentiae, qua colligimus & cogitamus, quicquid entitatis, bonitatis, & perfectionis est in creatura quacunque vel in omnibus creaturis, id totum esse eminentius in DEO. Ne vero quicquam DEO nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuatur, ●ia nega●●●nis seu re●●tionis. accedit Via Negationis seu remotionis, per quam ab illo removemus ea quae ei non conveniunt: ad quam pertinet illud Damasceni, lib. 1. Orthod. Fidei. cap. 4. De DEO non possiumus scire quid est, sed solum quid non est: & quod scitè scripsit Autor operis de cardinalibus CHRISTI operibus (quod Cypriano tribuitur) in praefatione; Affirmatio de DEI essentia in promptu haberi non potest: neque ' definibilis est Divinitas: sed verius sinceriusque remotio indicat negando quid non sit, quam asserendo quid sit. Quoniam quicquid sensui subjacet, illud esse non potest quod omnem superat intellectum. Quicquid audiri vel videri vel sciri potest, non convenit majestati. Hebes est in hac consideratione omnis acies sensuum, & caligat aspectus. 4. Est & visio fidei per fidem: 4. VISI● FIDEI. solo nixa testimonio Verbi DEI, cui de DEO, asserenti aliquid credimus. De qua Hieronymus dixit, tunc ment cerni DEUM quando invisibilis creditur. Viatores per fidem incedimus, non per aspectum (2. Cor. 5.7.) Non est de DEO (inquit Hilarius) humanis judiciis sentiendum: neque enim nobis ea natura est, ut se in coelestem cognitionem suis viribus efferat. A DEO discendum est, quid de DEO intelligendum sit, quia non nisi se autore cognoscitur. Regula Fidei. Adsit licet secularis doctrinae elaborata institutio, adsit vitae innocentia, haec quidem proficient ad conscientiae gratulationem, non tamen cognitionem DEI consequentur. Haec Hilarius Pictaviensis, lib. 5. de Trinit. Ubi mox subjicit, Loquendum ergo non aliter de DEO est, quam ut ipse ad intelligentiam nostram de se locutus est. BEATIFICA ILLA, quam expectamus, VISIO, Beatifica visio est intuitiva. nec symbolica est, nec ratiocinativa, neque fidei, sed est INTUITIVA, seu facie ad faciem; non specularis & aenigmatica, qualis est cognitio viatorum, sed perfecta. Ex parte enim cognoscimus, 1. Cor. 13. & ex parte prophetamus; cum autem venerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod perfectum est, tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ex parte est abolebitur. Quaeritur jam quid sit illa i●tuitiva DEI visio. Quid sit DEI Visio intuitiva. Aug. lib. 12. de Genesi ad literam. Cap. 27. Sic intelligendum arbitror quod de Moyse scriptum est, concupiverat enim, ut in Exod. legimus, videre DEUM: non utique sicut viderat in monie, Descriptio Augustiniana. nec sicut videbat in tabernaculo, sed in ea substantia qua DEUS est, nulla assumpta corporali creaturae, quae mortalis carnis sensibus praesentetur: neque in spiritu figuratis similitudinibus corporum: sed per speciem suam quantum eam capere creatura rationalis & intellectualis potest, sevocata ab omni corporis sensu, & ab omni significativo aenigmate spiritus. Haec ille. Intuitiva DEI visio est, sicut ex praemissis jam liquere arbitror, Intuitiv●●●sionis DEI ●mpendia●●a descrip●●o. intellectualis, manifesta, & symbolis imaginibusue atque externis omnibus testimoniis nuda, ipsius Divinae Effentiae immediata contemplatio. Qua descriptione excluditur etiam intermedia species intelligibilis. Exeluditur 〈◊〉 hac▪ Vi●●one species ●ntelligibilis. Quae licet sufficiat cognoscendae craturae; nulla tamen forma creata potest esse idonea species seu similitudo repraesentans videnti DEI essentiam. Quia sola essentia DEI est infinita, & est ipsum suum esse, neque potest nisi admodum deficienter repraesentari per creatam speciem: nec tali specie indiget, Vsus specie●um intelligibilium. potens per se intellectum possibilem facere intellectum actu, qui est unicus specierum intelligibilium usus. Unde detegitur & aliud discrimen; nam species intelligibiles informant intellectum actu intelligentem: Essentia Divinae non informas intellectum sicut species intelligibilis. DEITAS verò eis non egens, licet perfectius per modum objecti intelligibilis seipsa conjungatur cum intellectu, ut ipsa sit id quod intelligitur, & quo intelligitur; Non tamen est vera forma intellectus nostri, neque ex ea & intellectu nostro efficitur unum simpliciter, sicut in naturalibus ex forma & materia naturali; sed proportio Essentiae Divinae ad intellectum nostrum est, sicut proportio formae ad materiam, ut loquitur Thomas in 4. Sent. Dist. 49. Quaest 2. Art. 1. Si quaeras, quid in hac Visione intrinsecum habeat mens beata; Respondet Thomas, (Part. 1. Quaest 12. Art. 2. & in 3. Sent. Dist. 14. Quaest 1. Art. 3.) habet Lumen Divinae gloriae confortans & perficiens intellectum ad videndum DEUM. Quid in hac Visione intrinsecum habeat mens ●eata. Psal. 36. De quo dicitur in Psalmo; In lumine tuo videbimus lumen. Hoc lumen Bonaventura (in 4. Sent. Dist. 49. Art. 1. Quaest 1.) vocat Influentiam DEI in animam, Lumen gloriae, seu influentia DEI in animam, qua est ipsa Deiformitas, in quo consistat, quae est ipsa Deiformitas, & satietas. Haec tamen Deiformitas non in similitudine DEI objectiva consistit, seu specie intelligibili DEUM repraesentante, sed in ipsa operatione seu visione, qua mens DEUM videndo attingit eiue immediatè conjungitur. Nam (ut monet Thomas in 3. Sent. Dist. 14. Quaest 1. Art. 3. & Quaest 2. Art. 1.) omnis intellectus creatus qui videt essentiam DEI, videt eam sine aliqua mediante similitudine: qui autem cognoscit DEUM per similitudinem aliquam, sive impressam, sive a rebus acceptam, non videt essentiam DEI: sed ad hoc quod videat DEUM oportet ut ipsa DEI essentia conjungatur intellectui ut forma qua cognoscit determinatè. Innuere videtur Thomas, (ibi Quaest 1. Art. 3.) lumen gloriae perficiens intellectum possibilem ad cognoscendum DEI essentiam, Videtur 〈◊〉 requ●ri habitum luminis qui praecedat operationem mentis ad videndum Deum, sed sufficere ipsius operationis lumen, quod DEUS menti donat per objecti beatifici perpetuam praesentiam, remotis omnibus impedimentis▪ esse Habitum quendam in intellectu. Si inesse intelligat per modum habitus, quamvis habitus propriè dictus non sit, consentit cum Scoto, qui habitum ipsa visione priorem, aut ab ipsa visione distinctum negans (in 3. Sent. Dist. 14. Quaest 2. Num. 3. & 8.) sufficere docet ipsam mentis DEUM videntis operationem seu visionis actum, qui est ita permanens in intellectu sicut habitus, adeoue habet perfectionem actus primi & secundi, permanens semper ex praesentia perpetua objecti beatifici, absque qua non permaneret vel actus vel habitus. Non opus esse aliquo lumine intellectum ad videndum DEI essentiam perficiente, tanquam forma absoluta alia a visione: tum quia ipsa visio est lumen perfectum: tum quia essentia Divina est lux summa ex se, & de se intelligibilis, & de se perfectissimè motiva intellectus ad actum intellectionis seu visionis, ita ut nullum lumen requirat cooperativum sibi. Ideo alibi idem Scotus ait (in 4. Sent. Dist. 49. Quaest 2. Num. 9) Essentia Divina illabens potentiae intelligenti, perficit eam tanquam causa extrinseca, ut objectum: & perficit eam formaliter, per formam causatam, quae est OPERATIO attingens ipsam ut objectum. Et Num. 27. ibidem; Excepta relatione, ultima perfectio intrinseca beati, & proxima objecto beatifico, seu immediatissimum conjungens, est operatio. Haec Scotus. Pro lumine gloriae, tanquam non necessario, Durandus (in 4. Sent. Dist. 49. Quaest 2.) substituit remotionem duntaxat omnium impedimentorum, Durand. ut solam necessariam ad immediatam visionem DEI. Et joannes Major, in 3. Sent. Dist. 14. Quaest 2. postquam dixit lumen gloriae ponendum esse in omni anima beata, ●oann. Mae●●r. nec posse intellectum creatum, de communi lege, videre DEUM sine aliquo habitu, hoc est sine lumine gloriae: & id ipsum confirmavit ex Clementinis, Tit. de Haereticis, Cap. Ad nostrum. Ubi Haereticum esse decernitur, Objectio ex Clementinis, pro necessitate laminis gloriae. si quis dixerit animam non indigere lumine gloriae ipsam elevante ad DEUM videndum, & eo beatè fruendum. Postquam, inquam, lumen gloriae asseruit Major, mox ibidem subjicit, posse DEUM supplere causalitatem luminis gloriae (si quam habeat) quod homo DEUM videat: partialiter illam visionem producendo, absque hoc quod lumen gloriae concurrat. Re●onsio ex Majore & ex ipsis Clementinis. Item, posse illam qualitatem quae est lumen gloriae stare in intellectu, absque hoc quod illum habitum habens DEUM videat: posse enim prius stare sine posteriore. Haec Major. Quod autem illam Clementis Papae quinti & Concilii Viennensis determinationem attinet, patet ex loco citato Clementinarum, eam opponi illorum duntaxat errori qui asserebant quamlibet intellectualem naturam in seipsa naturaliter esse beatam: nec indigere actione DEI, quo solo faciente videri potest ipsius essentia: qui error evertitur sufficienter, etiamsi teneatur doctrina Scoti & Durandi, habitum luminis gloriae alium ab ipsa visione beatifica negantium: sufficit enim agnoscere actum seu operationem esse DEI donum, qui operatur in nobis & velle & operari. Quod & ipse docet, Philip. ●. Scotus in 3. Sent. Dist. 14. Quaest 2. Num. 4. ubi docet Visionem Beatificam non posse inesse humano intellectui ex naturalibus suis, vel ex causa naturali; nec posse inesse, nisi à Deo causante istam visionem immediatè & supernaturaliter. Et Durandus in 4. Sent. Dist. 49. Quaest 2. §. 24. ubi profitetur hanc immediatam visionem fieri non secundum ordinem naturae, sed secundum ordinem Divinae gratiae. Et §. 28. ubi hanc rationem reddit diversorum graduum beatitudinis Coelestis, etiam absque illo habitu luminis gloriae, Ratio diversitatis graduum beatitudinis, absque habit●● luminis gloriae. quamvis inter intellectus humanos non sit gradus majoris & minoris perfectionis, & essentia Divina eodem modo & aeque immediatè cuilibet intellectui beato repraesentetur, atque adeo non sit differentia vel ex parte intellectus recipientis, vel ex parte objecti praesentati: his, inquam, non obstantibus, hanc diversorum graduum beatitudinis inter homines, & aequationis hominum cum Angelis, rationem reddit Durandus, quia nihilominus DEUS potest perfectiorem actum intelligendi influere uni quam alteri, & homini quam Angelo, & sic poterit unus homo esse beatior altero, & aequè beatus cum Angelo, (quamvis habente naturaliter intellectum humano praestantiorem) vel beatior ipso, secundùm diversitatem perfectionis actus intelligendi impressi huic vel illi. Re convenit Durando cum Scoto: uterque enim ponit operationem, & haec impedimentorum postulat remotionem. Nec dissentiunt Thomas & Bonaventura & Clemens, Conciliatio responsionum quae a diversis adferuntur. si lumen gloriae & influentiam & Deiformitatem exponas operationem mentis, Divino munere datam, & instar habitus permanentem in ment intuente Divinam essentiam, sese immediatè repraesentantem & menti conjungentem: quae operatio dici potest lumen & influentia & Deiformitas, quia est DEI donum, menti intrinsecum, conjungens eam cum DEO immediatè. Scotus in 4. Sent. Dist. 49. Quaest 12. Arg. 5. objicit sibi, Quomodo immediatè videatur DEUS per actum fidei, Secundum. Scotum. In quo consistat ultima beatit ●de hominis. posse DEUM in vita mortali immediatè cognosci per actum fidei. Et respondet, posse quidem cognosci & diligi hic immediatè; tamen in communi & confusè: talem autem dilectionem & notitiam non esse ultimam beatitudinem possibilem homini; sed hanc consistere in cognitione intuitiva clara, & dilectione correspondente. Haec pauca de modo hujus ineffabilis visionis suggessisse sufficiat. Tandem superest, ut dicamus quo sensu etiam intellectui humano vel Angelico invisibilis sit DEUS. Haec etiam pars breviter absolvenda est. Quatuor tantum invisibilitatis hujus gradus strictim indicabo. Quatuor gradus invisibilit●tis, quibus DEI essentia est invisibilis intellectui humano vel Angelico. 1. Gradus. Immediatae visio essentiae Divinae non in via daetur, ex leg●● communi, sed in patria. Primus gradus est, Viatoribus ex lege communi non datur videre DEI essentiam, sed Patriae haec visio reservatur, ut docent passim Sacrae Literae. Dixi, ex lege communi, quia, ut nulla moveatur (certè nulla moveri debet) controversia de DOMINO nostro JESU CHRISTO, qui ipse totaue ejus vita ingens fuit miraculum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simul Viator & Compraehensor, ut rectè observarunt Petrus Lombardus, 3. Sent. Dist. 16. & Bonaventura ibidem Art. 2. Quaest 2. in Resolutione. Et Thomas in 3. Sent. Dist. 15. Quaest 3. Art. 2. Et in Summa, 3. Part. Quaest 15. Art. 10. & alii: ut inquam conticescat omnis de CHRISTO dubitatio; existimarunt quidam Veteres Patres, Christus s●●mul v●at●● & comprae●hensor. eosque secuti Scholastici Theologi, visam esse Mosi adhuc in itinere constituto DEI essentiam, Visio Div●●na essentia●● quibusdam in hac v●●posit●s mi●●culosè con●concessa: Mosi, & Paulo. quia de eo dicit DOMINUS in repraehensione Aaronis & Mariae, Mosi autem per speciem, non per aenigmata, & gloriam DOMINI videbit. Idem de Paulo sentiunt in tertium Coelum rapto. Nempe, si eis tunc concessa est ea visio, miraculum fuit. De quo ita disserit Augustinus, Lib. de videndo DEO, sive Epist. 112. Cap. 13. Potest (inquit) movere, quomodo jam ipsa DEI substantia videri potuerit à quibusdam in hac vita positis, propter illud quod dictum est ad Moysen, Num. ●● Nemo potest videre faciem meam, & vivere: 2. Cor. 1● Nisi quia potest humana mens divinitus rapi ex hac vita ad Angelicam vitam, Exod. 33 antequam per istam communem mortem carne solvatur. Sic enim raptus est qui audivit illic ineffabilia verba quae non licet homini loqui: ubi usque adeo facta est ab hujus vitae sensibus quaedam intentionis aversio, ut sive in corpore, sive extra corpus fuerit, id est, utrum sicut solet in vehementiori ecstasi, mens ab hac vita in illam vitam fuerit alienata, manente corporis vinculo, an omnino resolutio facta fuerit qualis in plena morte contingit, nescire se diceret. Ita fit ut & illud verum sit quod dictum est, Nemo potest faciem meam videre, & vivere, quia necesse est abstrahi ab hac vita mentem, quando in illius ineffabilitatem visionis assumitur; & non sit incredibile quibusdam Sanctis nondum ita defunctis, ut sepelienda cadavera remanerent, etiam istam excellentiam revelationis ●jus concessam fuisse. Haec Augustinus. Ex ea revelationis hyperbole, Moysi & Paulo, in itinere, Vnde illa Mosis & ●auli inusi●itae vota. ●xod. 32.32. ●om. 9 3. prae aliis meris hominibus viatoribus, concessa, exstitit illa zeli probè oculati stupenda flagrantia, & charitatis altê volantis pernix sublimitas, qua pro DEI gloria, & populi Israëlitici salute, Moses de DEI libro deleri, & Paulus anathema à CHRISTO esse, intrepidè exoptarunt. Secundus gradus est; Haec visio solis conceditur mundis corde, 〈◊〉. Gradus, ●nmundo ●●rdi invisi 〈◊〉 est ●EVS, Matth. 5. juxta illud, Beati mundi corde, quoniam ipsi DEUM videbunt. Ab hac igitur visione Diabolus & omnes angeli ejus, & omnes cum eis impii sine ulla nebula dubitationis exclusi sunt, quoniam mundo corde non sunt. Verba sunt Augustini, Lib. de videndo DEO, Cap. 11. Unde etiam (ut idem monet Cap. ult.) sine ulla dubitatione perspicimus, ad videndum DEUM, per ejus auxilium cor mundum nos debere praeparare. Pacem (inquit Apostolus) sectamini cum omnibus, & sanctimoniam, sine qua nemo videbit DOMINUM. ●ebr. 12.14. Tertius gradus est; DEUM non vident miseri, nam fugat omnem miseriam haec beatifica visio, Gradus, 〈◊〉 miser ●EVM viz. juxta illud; Laetitia sempiterna super caput eorum: Gaudium & laetitiam appraehendent, fugientque tristitia & gemitus. Item; 〈◊〉. 35. vlt 〈◊〉. 60.20. Non occidet ultra Sol tuus, & Luna tua non deficiet: quia DOMINVS erit tibi in lucem sempiternam, & completi erunt [seu finientur] dies luctus tui. Item; Absterget DEUS omnem lachrymam ab oculis eorum: ●ocal. 7.17. 〈◊〉 21.4. & mors non erit amplius, neque luctus, neque clamor, neque labor erit amplius. Horum insignem quidem arrham & dulces primitias largitur DEUS Ecclesiae peregrinanti: (sicut in illustri suo in Apocalypsin Commentario Reverendissimus Genitor meus luculenter docuit) gloriosa tamen plenitudo, seu beatifica perfectio in Patria demum obtinetur. Se de Mose & Paulo objiciatur, Objectio M●se & Pa●lo. Respons●o quod non obstante illa visione quae ipsis concessa est, cum multis tamen necesse habuerint conflictari miseriis: Respondeo; Durante illa visione, nullo afficiebantur dolore, nam vires inferiores omnino à suis actibus abstrahebantur in illo raptu Pauli, ut rectè monet Thomas, in 3. Sent. Dist. 15. Quaest 2. Art. 3. Et ex ipsis Apostoli verbis manifestum est. Id ipsum verisimile est & Mosi contigisse. Durandus visionem illam Paulo concessam ait fuisse per modum passionis transeuntis, Disc●●men visionis Mo●si & Paulo concesse, & visisnis bea●torum. non autem per modum habitus permanentis, quomodo se habet Visio Beatorum in Coelis, in 3. Sent. Dist. 16. Quaest 2. §. 7. Et joannes Major ait Mosen & Paulum vidisse DEUM in vita raptim, in 3. Sent. Dist. 14. Quaest 1. Idcirco Paulus profitetur se nondum compraehendissè, PHILIP. 3. Nempè, permanenter, ut beati & perfecti. At inquies, CHRISTUS habens Visionem Beatificam per modum habitus permanentis, Objectio de CHRISTO. multos interea sentiebat dolores, tempore suae mortalitatis. Respondeo; Responsio. Singulare miraculum fuit quod CHRISTVS simul viater esset & compraehensor. CHRISTUS solus simul Viator & Compraehensor, habuit simul bona viae quaedam, ut gratiae plenitudinem; & bona Patriae, ut non posse peccare, & DEI perfectam contemplationem; & quaedam etiam mala viae, ut afflictiones, & mortalitatem: ut rectè monet Petrus Lombardus, lib. 3. Sent. Dist. 16. Verum est (inquit ibi BONAVENTURA) quod beatitudo miseriae opponitur secundùm legem communem, & non reperitur in aliquo simul gloria cum miseria. Et ratio hujus est, quia unusquisque est in uno statu, non in duplici: sed quoniam CHRISTVS in duplici statu erat, vel quasi rationem tenebat duplicis personae; sicut in CHRISTO status est compossibilis statui, sine repugnantia, sic beatitudo cum miseria. Et paulò superiùs, ●olor Chri●●i non erat ●●m●rarius ●●audio frui●●onis, nec ●●lud 〈◊〉, aut ●●●nuebat. ibidem dicit BONAVENTURA; Fuisse in anima CHRISTI, secundùm eandem potentiam, & secundùm eundem statum potentiae, dolorem & gaudium, ita ut nec dolor superveniens discontinuaverit gaudium, sed simul fuerit; nec iterum (quod majus est) dolor intensus valdè, fecerit gaudium esse minùs perfectum. Dolorem autem illum, & gaudium in CHRISTO, non habuisse contrarietatem, sed unum fuisse materiale respectu alterius, & ideo simul eidem inesse potuisse, quia ex hoc ipso CHRISTVS gaudebat in DOMINO, quo sentiebatse pati & dolore pro DOMINO. Sicut etiam in vero poenitente videmus, quod simul doleat, & de dolore gaudeat. Haec BONAVENTURA, in 3. Sent. Dist. 16. Art. 2. Quaest 2. Sic THOMAS de eodem CHRISTI dolore eodemue gaudio disserens; Qui tamen (inquit) dolor erat quodam modo materia gaudii fruitionis, in quantum gaudium illud se extendebat ad omnia illa quae appraehenduntur ut DEO placita. Et sic patet quod dolor qui erat in anima CHRISTI nullo modo gaudium fruitionis impediebat, neque per modum contrarietatis, neque per modum redundantiae, etc. Haec THOMAS, in 3. Sent. Dist. 15. Quaest 2. Art. 3. Fuit hoc in CHRISTO speciale miraculum quod gloria animae non statim redundaverit in corpus, Miraculum impediens impassilitatem, qua alioqui fuisset in primo instante unionis. sed fuerit aliquamdiu mortale, & quod cum Visione Beatifica dolorem passa sit ipsa ejus anima; ut rectè observat SCOTUS, in 3. Sent. Dist. 16. Quaest 2. Num. 5. Et Dist. 18. Quaestione unica, Num. 15. ubi ait; Gloria & impassibilitas corporis & animae infuissent CHRISTO in primo instante unionis, nisi per miraculum fuissent prohibita. Et paulò post, ait CHRISTUM affectione justitiae fuisse summè conjunctum fini, ita ut nullo modo posset injustè velle vel peccare, attamen quoad affectionem commodi, Nota distinctionem inter affectionem justitiae, & affectionem commodi. nondum fuisse summè conjunctum, sed potuisse aliquid pati contra affectionem commodi, & illud CHRISTUM potuisse ordinatè velle, & acceptare, & ita mereri: secus ac se habet in aliis beatis, quibus nullum occurrit in Patria objectum, quod affectione commodi, tanquam sibi incommodum aversentur, & affectione justitiae meritoria amplectantur, ideoque sunt jam prorsus extra statum merendi. Non sic olim CHRISTUS qui secundùm aliquid, Qui non est Vihtor▪ non est in statu merendi. fuit in statu Via●oris, & nondum omni modo in termino. Ideo passiones illas, ob nullum ipsius peccatum ei debitas, à quibus per affectionem commodi naturaliter atque irrepraehensibiliter abhorrebat, voluntariè atque obedienter suscipiendo per affectionem justitiae, verè merebatur; sicut rectè docet SCOTUS, Quaestione proximè citata. Nunc autem, postquam Viator esse desiit, cessante miraculo illo quod corporis & animae impassibilitatem impediebat, non est amplius in statu merendi; ut monet THOMAS, Part. 3. Quaest 19 Art. 3. ad primum. Passiones illae CHRISTI temporariae non constituebant miserum, nam erant etiam voluntariae, CHRISTUS in mediis miseriis non miser, sed beatus, licet conflictans cum miseriis. & meritoriae, & materia gaudii: ideoue Visionis Beatificae laetitiam non impediebant, non minuebant: unde stat assertio nostra, de tertio gradu invisibilitatis; DEUM non vident miseri. Et quod diximus, Fugari visione hac omnem miseriam, id intelligendum est, de lege communi, nisi beatitatis hujus redundantia, quae omnem prorsus excluderet miseriam, per miraculum impediatur, quemadmodum in CHRISTO ad tempus contigit. Quartus denique gradus est, 4. Gradu Nulla m●n creata videndo assequitur infinitam DEI perfectionem. Quod (sicut superius Chrysost. Ambr. & Aug. monebant) ne à puris quidem & beatis mentibus ea quae in DEO habitat plenitudo perfectè compraehenditur, id est, (ut rectè explicat THOMAS, in 3. Sent. Dist. 14. Quest. 2.) Secundùm totam rationem suae cognoscibilitatis. Quamvis enim anima CHRISTI, & omnis beata anima, videat totam essentiam DEI, quia tamen efficacia intellectus creati videntis DEUM, non adaequatur objecto quod videtur, ideo etsi videt totam DEI essentiam, (quippe quae impartibilis est) non tamen eam totaliter videt; Anima CHRISTI, & omnis anima beata, videt totam DEI essentiam, sed non totalit●r. id est, ita ut visibilitas objecti non excedat modum videntis, sed videns ita perfectè videat, sicut res perfectè visibilis est. Nullus enim intellectus creatus potest essentiam DEI totaliter videre: quia ejus efficacia non est tanta in intelligendo, quanta est veritas sive claritas Divinae Essentiae secundùm quam visibilis est: Quod solius Divini est intellectus: & ideo ipse solus seipsum totaliter cognoscit; ut accuratè atque appositè argumentatur THOMAS, loco citato. Visionis beatisicae delectabilis plenitudo. Beati plenitudinem Divinae Essentiae non compraehendunt secundùm perfectionem objecti quod videtur; DEUM tamen vident perfectè in ultima perfectione videntium. Nullus in viso terminus, nullus videnti defectus. Manet in nobis gaudium DOMINI nostri, joann. 11.11 etiam in agone adhuc constitutis: quanto magis in statu gloriae permanebit in nobis in secula feculorum? Matth. 25.11. Attamen non dicit DOMINUS servo bono & fideli, intret in te gaudium meum: quamvis intimos animi recessus penetret ineffabilis illa laetitia: sed, Intra in gaudium DOMINI tui. Nam sicut aves in aërem, & pisces in oceanum, ita in aeternum illum gaudium intrant beati, eoue implentur, licet ejus immensitatem non compraehendant, fed ab ea potius compraehendantur. 2a 2ae qu. 28. art. 3. Unde rectè THOMAS ait, gaudium beatorum esse perfectè plenum, & etiam superplenum, ex parte ipsorum gaudentium, quia plus obtinebunt, quam desiderare suffecerint sive valuerint: & hanc esse mensuram illam bonam & supereffluentem, Lu●. 6.38. quae danda promittitur in sinum eorum. At ex parte rei, de qua gaudetur, cum illud sit plenum gaudium quo de ea gaudetur pro dignitate ipsius rei, ita ut rei dignitatem gaudium adaequet; hoc sensu solum DEI Ipsius gaudium esse plenum de se ipso, quia solum gaudium DEI est infinitum, & infinitae bonitati DEI aequale. Quia autem nulla creatura est capax gaudii de DEO ei condigni; inde esse quod istud gaudium omnino plenum non capiatur in homine, sed potius homo intret in ipsum; secundùm illud MATTH. xxv. Intra in gaudium DOMINI tui. Haec THOMAS, 2a 2ae Quaest 28. Art. 3. in corpore articuli. Nullum est visionis hujus taedium: sed perfecta atque indefessa delectatione ac plenitudine in infinito inexhaustae beatitudinis oceano semper deliciantur beati Spiritus. Vident semper, & videre desiderant, sine anxietate desiderant, & sine fastidio satiantur. juvat hic exclamare, beati mundicordes, quoniam ipsi DEUM videbunt. Quibus negatur, two sunt infoelicissimi. Illa namque visio DEI (inquit AUGUST.) tantae pulchritudinis visio est, & tanto amore dignissima, ut sine hac quibuslibet aliis bonis praeditum atque abundantem non dubitet Plotinus infoelicissimum dicere. Haec AUGUST. Lib. 10. de Civitate DEI, Cap. 16. Duo sunt (inquit idem AUGUST. super magnificat) quae Angelorum & hominum beati spiritus in illo fonte boni aeterna contemplatione hauriunt, Beati Majestatem DEI venerantur, & ejus bonitatem amant. incompraehen●ibilis scilicet Majestas DEI, & ineffabilis bonitas. Quarum alterum castum timorem gerit, alterum dilectionem parit, pro Majestate Venerantur DEUM, & pro bonitate amant: ne vel dilectio sine reverentia dissoluta sit, vel reverentia sine dilectione poenalis. Haec est illa visio facie ad faciem, quae summum praemium promittitur justis, ut loquitur AUGUSTINUS, Lib. 1. de TRINIT. Cap. ult. Haec mensura voti, vigiliarum hic nostrarum finis, haec meta laborum est. Tunc experiendo cognoscemus illam laetitiae plenitudinem, de qua PSALTES ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. PSAL. xuj. ult. Et repetit PETRUS, ACT. ij. 28. Tunc justi fulgebant sicut Sol in Regno Patris eorum (MATTH. xiii.) Putas qualis tunc erit splendor animarum, quando solis claritatem habebat lux corporum? AUG. SERM. 35. de verbis Apostoli. Nec solum firmamento, stellis, soli, sed etiam claritati Angelicae decor illius pulchritudinis electorum comparatur: erunt enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, DEO similes per beatificam DEI visionem, 1. JOANN. 3.2. In ea foelicitate (ait AUG. Lib. 13. de TRINIT. Cap. 7.) quicquid amabitur aderit, Ineffabilis foelicitas. nec desiderabitur quod non aderit: omne quod ibi erit, bonum erit, & summus DEUS summum bonum erit, atque ad fruendum amantibus praesto erit, & quod est omnino beatissimum, ita semper fore certum erit. CLEMENS PAULI Apost. Discipulus in sua ad CORINTH. Epistola, sive quicunque Autor fuit Epistolae illius qui ROMANO illi CLEMENTI tribuitur; Clamemus (inquit) ad eum ardenter, ut participes fiamus, Esai. 64.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicit enim, oculus non vidit, nec auris audivit, nec in cor hominis ascendit, 1. Cor. 2.9. quae praeparavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expectantibus eum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; id est, Quam beata, dilecti, & mirabilia sunt dona DEI! Vita in immortalitate, splendor in justitia, veritas in libertate, sides in confidentia, temporantia in sanctitate, & haec omnia sub intellectum nostrum cadunt. Quenam igitur sunt quae praestolantibus eum praeparantur? Sanctus Opifex & seculorum Pater, quantitatem & pulchritudinem eorum novit: nos igitur, ut promissorum donorum participes fiamus, in numero expectantium eum reperiri, seriò contendamus. N●strum Offici●m. Haec ille. Unusquisque nostrum cum PSALTE oret; Memento mei, DOMINE, in beneplacito populi tui: Precatio. Psal. 〈◊〉 4.5. visita me in salute tua. Vt videam bonum electorum tuorum, ut lae●er in laetitia gentis tuae, & glorier cum haereditate tua. Hoc nobis benignè largiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS Salutis nostrae, per DOMINUM nostrum JESUM CHRISTUM, qui mortem quidem destruxit, vitam autem atque incorruptibilitatem in lucem per Evangelium produxit. Cui cum Patre & Spiritu Sancto, indivisae Trinitati, uni verò DEO, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coelestes Angelorum Myriad, beati justorum consummatorum Spiritus, universa Primogenitorum, qui in Coelis conscripti sunt Panegyris & Ecclesia, omnia deniue opera ejus, Seraphicum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & immortale concinant HALLELVIAH. Amen: & Amen. EPITAPHIA METRICA. VIRI OPTIMI & INTEGERRIMI, PATRICII FORBESII, EPISCOPI ABERDONENSIS, IN SUPREMO SENATV CONSILIARII REGII, COMARCHAE A CORSE, etc. EPICEDIUM. SI quid ab ingenio liceat sperare, vel usus Addere; si vigiles curae, labor improbus, aegram Sollicitare queant crudeli vulnere mentem; Sive quis Ausonio plectro, fidibusue canoris, Aut Graio tonet ore potens, fandive peritus Sermones referat quos infans audiit orbis: Hîc sese accincti sistant; hôc carmine vires Intendant mecum socias: moestaue cupresso Praesulis incingant feralia busta: supremi Temporis officium sic admonet; ille molestis Liber agit curis, exoptatamue quietem Attigit; haud tacitis hoc immedicabile damnum Quaestibus, elapsum compresso transeat ore. At non Castalios latices, Ephyraea fluenta Poscere fas animo; non Cyrrham perue sonantem Flectere Pernassum gressus: hinc cuncta prophana Arceo: sit mihi dux magno qui praesidet orbi; Ille hominum pecudumue sator, sator ille volucrum, Aeoliis qui flabra noti, tumidasue procellas Temperat, & rapidi sternit vada concita Nerei. Grampiacis devexa jugis loca, frigida coelo, Difficiliue solo, septem subjecta trioni; Unde vel Eridani nescit vel flamma Canopi Conspicier, saevit campis ubi Caurus apertis, Quis putet herois tanti natalibus omnem Ponè Caledoniam liquisse; hinc divite vena Illuxisse orbi ingenium mirabile, cunas Hos habuisse lares, surgens ubi proxima coelo Marria, (robustis laudata & foeta colonis) Piniferas aperit rupes; mitescere sensim Incipiens, terras Cereri camposue relinquit, Quam Dea praecingens, rapido petit aequora cursu, Limpidus, illimis, puro liquidissimus amne. Cardine sed Boreae foelicia rura pererrat Dona, recurvatis ludens per gramina ripis. Sic te Dalmatici montes Hieronyme; sic te, Qui Buchanane feris sublimi sidera plectro, Asperioris agri Levinia protulit; at nunc Ausonios revocas dubia ad certamina vates. Quid referam Thebas, Ascramue, & maxima famae Nomina, quae propriis tantum debentur alumnis. jam si nobilitas placeat, si stemmata famae In censum veniant, claris majoribus, illis Haud indignum atavis, haud inferioribus ausis, (Nil opus acciri falsae praeconia linguae) FORBESIDÛM domus hunc generosi sanguinis altrix Edidit: hanc plebis sortem & communia vulgi jura supergressam factis audacibus, omni Cum procerum coetu stupuit rex maximus, unde PATRICIUS collatus honos: nec nupera facta Hoc peperere decus, longis annalibus ista Credita sunt, secli veteris melioribus annis. Sic neque degeneres sese ostendere nepotes, Armatas acies campis immittere, ferro Exercere manus ausi, civilibus armis Tisiphone nostras quateret cum barbara vires. At postquam arctois fulsit regionibus astrum Pacificum, cujus praesens reverentia bellum Depulit, atque faces belli, Mars impius orbe Exulat è nostro, peregrinas vectus ad oras. Hoc fatis JACOBE tuis regum optime debet Pacis hyperboreae vinclum, pax reddita nobis. Sic posita feritate omnes mansuevimus, omnes Diversis agimur studiis, sua cuiue voluptas. Pars Themidis streperiue fori subsellia tentat: Pars Phariis numeris vigilat, magniue recursus Explorare poli: veteris pars dogmata Coi Indagare senis, juvat ars ex arte medendi: Hi sua rura colunt, validisue ligonibus instant. Oceanus placet his; per stagna immensa profundi Consectantur opes, nec terrent proxima lethi. Et non exiguus populus, quem taedia vitae Otiaue exagitanr, cupidè nova praelia poscens Exulat, atque aliis Martem vestigat in oris, At non FORBESIO stadio decurrere tali Fert animus; dura placitum sudare palaestra. Ergo cupita sibi indicens certamina, nulla Tempora, nil nimium procrastinat, incitus, ardens, Legibus obsequitur quos dixerat ipse; profunda Hinc probitas gemina diffusa propagine sanctum Altius impellit pectus; natura ministrat Et consuetudo duplici munimine vires. Nil quod dedeceat factum: morum integer, aevi Integer: innocuis vix laxat frena juventae Deliciis, canus studiis lanugine prima: Atque inclinati reparator plurimus aevi. Rara quies, comis gravitas, tranquilla serenae Temperies frontis, parcis dapibusque, profundo Nunquam mersa mero sunt pocula, nulla prophanis Gratia convivis, castus sermonibus, asper Et castigator tristis peccantis amici. Non animo indulsit sectari Heliconia serta: Displicuitue comis necti Phoebeia laurus. Et dedignatus Themidis fora, Paeonis artes, Nec Chaldaeorum damnata scientia cordi est. Sed vegetum ingenium regerens ad originis altae Semina, coelestûm vetera ad primordia rerum Fert avidos passus, animoue oculisue salutis Autorem agnoscens, coelo defixus inerrat. Et labefacta gemens pietatis germina; laxis Moribus indomito pereuntia secula luxu, Hinc caligantes sensus, mentisue veternum, Et libertatis quaesito nomine certum Exitium, serpente malo, crescente ruina, Indoluit miseris, sacrisue operarier infit. Primaue cura fuit divini nectaris haustu Perfudisse lares; mox proxima limina sacrae Aedis inexhaustae senserunt fulmina linguae. Ac veluti occulto quae fulvi vena metalli Monte latet, vel quae nescitur clausa profundo Gemma mari, nullos hominum poscuntur in usus: Eruta diversis ludunt, capiuntue figuris. Talis erat, nondum curis immissus apertis, Divitiis opulens tacitis, tectoue metallo. Agnitus extractus placuit, penitusue probatum Ambitiosus honos nulla ambitione peritus Consequitur, sacer ordo premit, celsiue fatigat Imperii diadema tenens; communia vota Contulit haud tacitum justa ad suffragia vulgus. Infula sacra sacris manibus collata, decoram Canitiem velat; sed non hic limes honorum Constitit, ille artes atque haud vulgariter artes Edoctus princeps, quibus est Respublica sospes, Addidit augusti fastigia celsa senatus: Arbitrium patuit rerum, penetralibus altis Curia suscepitque lubens; arcanaque regni Cum patribus consors consortibus ardua tractat. Non tamen ingenium (tanta est constantia) cedit Dulcibus illecebris, aut pondere victa laborat Ignea vis animi, curis gravioribus impar. Et quanquam illicibus certaret curia fallax Obsequiis tentare gradus, non fulgor honorum Emollit rigidum & non exorabile pectus. Illius infixum cordi, placet una voluptas Excubias agitare gregi, vigilantia semper Lumina, custodes oculos praetendere: si quem Devius error agat, reducem mox sistere; si quid Collapsum offendat mox instaurare; labori Parcere difficilis, Pastorum munia recti judicii trutinans examine; pellere segnes, Emeritos donis meritisque ornare trophaeis. At non illa meae pavidae constantia mentis, Ut te digna canat, (magni haec sunt munia vatis, Et mihi desue●as Musas revocare molestum Implicito curis gravioribus) aut mea vires Sufficiunt in vora leves, ut grandia rerum Exequar inculto versu; violare pudorem Hoc erit, atque tuae maculas adspergere famae. Nec tua 〈◊〉 minibus vita indiget; error amoris Pierios agitat numeros: tu solus inani Nec strepitu crescis verbo●um, nec tibi livor Pallidus emeriti decerpit culmen honoris. Audax morte tua dissolvo vincula linguae Libera, non calamo venali posco laborum Praemia, non vocis pretium, pretiosius auro Sit mihi vera loqui, poscunt tua funera verum. At quae saepe meo volvi sub pectore, quaeque Faucibus errabant dubiis, audita severo Illa supercilio tibi fastidita, supremo Fas cineri, fas exequiis, moestoque sepulchro Promere, fas nato tanti solatia luctus Quaerere, quo vivis redevivus, sospite nulla Busti damna feres, nulla damnabere longi Temporis invidia, seris memorabere seclis. Aeternumque manent victura volumina, culti Ingenii decus, & priscos referentia mores. His commissa tuae quondam tot millia curae Pascis adhuc dapibus, plenis laticesque ministras Gurgitibus, nec sola tui provincia nostra Sentit opes calami, sed Tethys quicquid amaris Cingit aquis, gelidae porrecta per ultima Thules Litora diversam Rutupini ad marginis oram. ROBERTUS GORDONUS, à STRALOCH. IN OBITUM REVERENDISSIMI EPISCOPI ABERDONIENSIS▪ PATRICII FORBESII A CORSE, etc. ERGONE ille DEO flagrans, omnique recoctus Arte pius Praesul, Suadae Sophiaeque medulla, Mystarum Decus, & Regalis Gemma Senatus, Pacis amans, jurisue & servantissimus aequi Templa DEO instaurans & Musis culta Lycaea, Mortali hac vita functus coelestibus umbris Additur, ut flentes terras in morte relinquat Tristibus exequiis & acerbo funere mersas? At sic in terris vixit sit visus ut usque Extra illas Coelis, & avito degere Regno. Sicue orbem linquens fruitur Coeloue DEO ue Ut sit adhuc terris per scripta per acta superstes: Parsue sui melior, rigidae sit nescia mortis. Fama viri tanti & virtus sine funere vivet. Detque DEUS similem, nunquam majore fruemur. IAC. SANDIL. I. V. D. Officialis Aberdon. IN OBITUM REVERENDISSIMI PRAESVLIS vitae integritate eruditione & generis splendore Clarissimi PATRICII FORBESII, etc. ANDREAS RAMSAEUS, Pastor Edinburgenus. CORSA dedit clarum proavis te in luminis oras, CORSA dedit titulos, culta, laresque tibi. Imbuit omnigena te Palladis arte lyceum, Enthea Cecropio pectora plena sale. Postquam aetas crevit sensit Respublica, virtus Quanta animo, linguae robore, quanta manu. Non odii flammas sopite potentior alter, Flexanimi eloquio & pacis inire vias. Doctrinae monumentum ingens, clarescet in aevum, Quo sole illustras, nube reclusa sacra. Effecit probitas, velaret ut infula crines, Qua Dona arctoa Doride miscet aquas. Spectetur si vita omni sine labe peracta, Tu potes indigites aequiparare patres. Si tibi quis tumulum pario de marmore siste●, Hoc ego signabo carmine busta tua: Hic qui Praesulibus decor● quam fata tulerunt, Coelituum atheria nunc decus arce nites. In eundem eodem Auctore. VINCULA amicitiae resolutae stringere nexu, Discordésque animos concordi pace ligare, Prima fuit tibi cura, ut verba ambone tonare, Concessumque sacris operari, verfat amoris Et pacis satagit studium, mortalia corda Conciliare DEO. Quia pacis tramite vita Decursa, aeterna compostus pace quiescis. In eundem eodem Auctore. REDDERE concordes animos, non aptior alter Si linguàm inspicias, si animum haud prudentior alter, Si cum lingua, animo, eventum, haud foelicior alter. Memoriae Sacrum REVERENDISSIMI IN CHRISTO PATRIS, NUPER PRAESVLIS DIGNISSIMI ABERDON. PATRICII FORBESII DOMINIA CORSE, BARONIS DE ONEIL, etc. Duobus Regibus à Secretoribus Consiliis. QUisquis ades, tumulum lachrymis, & flore viator Sparge sacro; magni contegit ossa viri: SCOTIA quo solo meruit, nunc orbaque moeret Quicquid Relligio, doctave Pallas habent. ALIVD. NOn latium Curios jactet; non magna Catonum Nomina, Serranos, fabritiosve suos▪ Desine Aristidas, jam desine Graecia; prisca Vel majora sub hoc marmore clausa jacent. Aliud in vitae mortisque genus. MUsarum praelustre decus, Patriaeque, domusque FOR●ESIDÛM, famae post monumenta suae; (Queîs generi humano, queîs toti claruit orbi, Et face nunc geminum lustrat utrinque polum: Queisque cluit, cunctis nunc invidiosa propinquis Et studiis foelix ABREDON alta suis) Cessit tergemino Praesul defunctus honore, Et decies senas functus Olympiadas: Mente tamen vegeta, tanto majorque labore Mortales artûs exuit ante diem. Insita mens astris, quam jam praeceperat, aegro Corpore perrexit carpere laeta viam. Elige tu subitae, Caesar, properata ruinae Vulnera; victuro vita sit ante mori. In eundem Academiae Aberdonensis restauratorem. PRaeses Apollineae decus & tutela cohortis, Qui statuis Musis praemia, vel repetis; Quo, dejecta suis, squallensque & egena, jacensque; Ac prope perpetuam jam meditata fugam, Reddita Musa bonis, postliminioque vocata est Sedibus: Unde novos cantat abarce modos. Vive DEO, meritisque tuis & honoribus exors, Praemia vix ulli jure secunda tene. Magnus qui tantae posuit fundamina molis, Non minor, hoc seclo qui repararit erit. PATRICIUS PANTERUS, S.S. Theologiae D. ejusdemque Professor in Academia Sanctandreana. LECTORI S. SEquentis ECLOGAE Auctorem neque modestiae nomen suum profiteri, neque amicitia à Carmine temperare passa est. Nos amici nostri nomen non finit gratitudinis lex silentio obrutum, vel conficti● vocab●lis obvolutum relinquere. Auctor hujus ECLOGAE est Vir Reverendus ac Doctissimus, GEORGIUS WISHARTUS, S. S. THEOL. DOCTOR, & VERBI DEI in Urbe Sanct- ANDREAE (quae S. Reguli olim dicebatur) praeco eximius, quem pristinae memorem amicitiae In nemus egit amor, subvexit fervor in auras, Carpit ubi liquidum candidus ales iter. CORIDON ECLOGA. IN qua sub nomine CORIDONIS D. PAT. FORBESII, Reverendissimi in CHRISTO Patris, & meritissimi Praesulis, Episcopi Aberdonensis exequias celebrant Pastores duo: olim ejusdem PAT. amantissimi Fratres, observantissimi servi, sub nominibus SARVISTI & CODRI. INCERTO AUTHORE, AD LECTO●ES. IMPORTUNA nimis, nimis molesta, Et morosa nimis, nimísque dura, Tempestiva minus, minus modesta Et jucunda minus, minusque grata Nostrae rusticitas levis Camoenae Vestris obstrepet auribus malignè. Si vos carmina nostra pensitetis, Ut censere solent malos poëtas Aequa judicii bilance, docti. Certe qualiter, ille raucus olim, Ipso carmina concinente Phoebo, Ausus clangere Phrigius bubulcus. Certe qualiter, obstrepit canoris Cygni carminibus misellus anser. Sed vos carmina nostra pensitare, Ut censere solent malos poëtas, Aequa judicii bilance; iniquum est. Quippe judicio satis superque Autoris prius improbata, cautè Nostrum pandere nomen erubescunt. Sed si carmina nostra pensitetis Illius trutina tenelli amoris Quo nos exequias patris beati Flagrantes celebramus; haud edaces Morsus invidiae timemus atrae. Si vos numina cesserint benignos Censores, facilesque, candidosque, Tunc audacula Musa profiteri Autoris genus, abditumque nomen Spondet solvere gratias perennes. Tunc mutata modis canet novellis Importuna minus, minus molesta, Et morosa minus, minusque dura, Tempestiva satis, satis modesta, Et jucunda satis, satisque grata Nostrae rusticitas levis Camoenae Vestris succinet auribus. Valete. CORIDON. EST latebrosa specus, densataque vimine multo, Incertum manibusve hominum fabricata, vel ipso Naturae genio, longum servata per aevum. Cui superincumbunt rupes, praeruptaque saxa, Subtus aquae dulces praeterlabuntur, ubi altum Regulus extollit quadrata cuspide culmen. Saepe domus moestis Pastorum nota querelis. Huc se proripiunt Codrus, & Sarvistus, acerbis Deflentes lachrymis mortem Coridonis, & aegro Corde pias curas noctesque diesque revolvunt. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Saru. Sed postquam exhaustae vires, animique, nec ultra Sufficiunt lachry mis oculi, nec pectora planctum Ferre valent: Sarvistus ait, quid denique Codre Quid tantum insano juvat indulgere dolori? Quid miseras miseri nos flendo perdimus horas▪ Ingrati morimur. Moestis quin funeris umbris Inferias & justa damus? Quin carmine sacro Placamus manes? Meritosque ex ordine honores Solvimus? His saltem fas sit lenire dolorem. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Codr. Non equidem Sarviste tibi parere recuso. Ergo alacreis, omnes ad quas sacravimus aras Insontes castosque vocemus. Adeste frequentes Dîque hominesque sacris, semperque infausta cupressus Serta dabit, pullis p●●eae intertexta racemis. Ferte leves violas, calathis date lilia plenis, Thus adolete pio cineri, vinoque recenti Abluite; & bibulam perfundite rore favillam: Tuue O magna tui Coridonis cura venito: junge puer calamos, querulis & versibus apta. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Saru. Dum Licidas formosus oves ad mulctra, capellas Mopsus agit; tenuiue intersero vimine juncos Ut calathum faciam (calathi mihi plurimus usus Dum fortunato cineri, bustoue quotannis Thura, rosas, violas, & agrestia munera pendo) Alternare vices juvat, atque inducere Coelo Carminibus; nam dignus erat quem Thracius Orpheu● Quemque Linus, Nymphaeue omnes Musaeque canorae Quem Pan, quem Charites, & quem cantaret Apollo. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Codr. Moesta veni Libitina, veni, sacrumue furorem Incute pectoribus; ferales dicere cantus Agredimur, magnique olim celebramus amici Exequias: tu moesta modos, tu carmina manda, Tu lachrymis decora meritis, meritoue dolori Certet amor, dubio sic ut certamine crescant. Heu Coridon Coridon, non te fata improba nobis Eripiunt? falluntque preces, & inania vota. Saru. Illius Armeniae solitae mansuescere cantu Tigrides, Hircaniue ferocia corda Leones Ponere, & insuetis submittere colla catenis. Armatumue pedo aut funda, quam saepe furentes Avertisse lupos stabulis; tunc vidimus ipsi, Nunc meminisse juvat? Cum nos per amoena vireta Pascere fecit oves posita formidine▪ Tanto Vindice securas fallebant somnia noctes. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Codr. Ille levi calamo quondam, blandaque potentis Virtute eloquii, diae & modulamine vocis Palantes revocavit oves, oviumque magistros. cum procul à stabulis, cum per spelaea ferarum Per loca senta situ, per inhospita tesqua, per undas Erravere greges variis ambagibus acti. Scilicet incautas mentes oviumque ducumque Libertatis amor demens, studiumque fefellit. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Saru. Heu Coridon Coridon, pecoris fidissime custos, Postquam te rapuit durae inclementia mortis, Orbavitque tuis studiis, curaque paterna, Incubuere ferae stabulis. Penitusque cruentis Unguibus, & saevo foedarent omnia morsu; Ni tua progenies, quondam spes magna tuorum, Nunc decus, atque ingens pastorum gloria Daphni● Irruat, & late populantes arceat, & ni Provocet ipse alios, primusque in proelia tendat. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Codr. Tu ne etiam moreris longa dignissime vita Tu ne etiam Coridon? Nec te fiducia diuûm, Nec tua te virtus, nec opimi ruris honores, Nec te noster amor, nec vota precesque tuorum, Nec lachrymae valuere piae defendere contra Fata trium (proh non vili exoranda) sororum? Ergo vale, Venerande Senex, semperque tuorum Sis memor; & si quid tangant mortalia manes, Supplicibus tibi quae facinus nos annue votis. Heu Coridon Coridon, quae te fata improba nobis Eripiunt? Falluntque preces & inania vota. Saru. Sed quid Codre agimus? Quo nos malus abstuli terror In diversa trahens animos? Nimiusque fefellit Corda dolor? Vivit Coridon, regnoque potitur, Sidereis longe super aethera vecta quadrigis Pars melior, solioque sedet sublimis eburno. Ergo modum lachrymis, & finem Codre dolori Pone tuo, & faustis celebremus gaudia votis. Non Coridon Coridon, non te fata improba nobis Eripiunt, falluntque preces & inania vota. Codr. Credo equidem, nam vera refers, nec vanus haruspex, Nec volucrum cursus, nec praepetis omina pennae Praescia venturi nec viscera lenta ferarum Praedixere mihi. Vidi vidi ipse volantem, Scandentem nubes calcantemque aethera, & ipsos jam suoerare polos, & sidera, jamque tenebat Regalesque domos, altique palatia Coeli. Agnovi geniumque viri, faciemque decoram, Sidereosque oculos, & celsae frontis honores. Non Coridon Coridon, non te fata improba nobis Eripiunt, falluntque preces, & inania vota. Saru. Vos superae mentes, vos celsae numinis alti Participes animae, nec dîs indigna secutae, Coelorum facti cives, proceresque perennes, Currite in amplexus atque oscula, jungite dextras, Accipite hanc animam, numero que adscribite vestro. Spondeo non regno indecorem. Gratissimus astris Hospes adest, sesponte fores & limina pandunt. Non Coridon Coridon, non te fata improba nobis Eripiunt, falluntque preces, & inania vota. Codr. Vos jovis aligeri comites, fidique ministri Coelituum, vos militiae pars maxima diuûm, Qui quondam patris imperium, quique arma secuti, Horrendas furiarum acies, animasque superbas Eumenidum, toto deturbavistis olympo. Vos quibus est nostrae concredita cura salutis, Corporaue, atque ipsas hominum defenditis umbras, Huc alacres properate, ignitos jungite currus, Suscipite hanc animam, patrioue inducite Coelo. Non Coridon Coridon, non te fata improba nobis Eripiunt, falluntque preces, & inania vota. Saru. Tuue parens rerum, Rex Omnipotentis Olympi, Praemia dans justis, scelerum certissime vindex, Tuue DEI soboles, Patris Immortalis Imago, Aequalisue DEUS, qui crimina nostra piasti, Tuue sacrum Flamen, divini pignus amoris, Foederis Arrha novi, Consolatorue piorum, Sancta Trias, Veneranda Trias, DEUS unus & idem, Per fas, perque bonum, per foedera sancta precamur, Promissamque fidem, per viscera tensa supremi Regis, & immiti laniatum stipite corpus, Suscipite hanc animam, vestroque inducite Coelo. Non Coridon Coridon, non te fata improba nobis Eripiunt, falluntque preces & inania vota. Codr. jamque vale, semperque vale, Dignissime Pastor, Nam ruit, & tristi inficiens ferrugine Coelum Horrida nox, densis involvit cuncta tenebris. Et saturos ad castra gregres, tutosque recessus jam revocare monet, validisque obducere claustris. Custodesque canes vigili superaddere curae. Unde procul rabiem, teneraeque inhiantia praedae Guttura despiciant; placidissima gaudia somni Agniculi carpant, & loeta pace quiescant. Non Coridon Coridon, non te fata improba nobis Eripiunt; falluntque preces, & inania vota. REVERENDISSIMI IN CHRISTO PATRIS & DOMINI, PATRICII FORBESII, ANTISTITUM ABERDONIENSIUM OCELLI, Academiae Cancellarii & Instauratoris, Consiliarii Regii, Toparchae Cotharisii, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ELOGIUM FUNEBRE. 1. MAximus exuvias posuit COTHARISIUS Heros, Inter Grampiacos gloria prima Patres. Hôc prope ter senos DEVANA superbiit annos Praesule, cognatis invidiosa DEIS. Obruit hic veterum Semonum lumina; lucem His tamen & laudes reddidit usque suas. Unus hic inclinata stitit, labentia fulsit, Quae decessores constituêre fui. Restituit disjecta unus, defecta refinxit Omnia: sed meritis macta subinde novis. Quòd Schola non squallet, quòd non Ecclesia vasta est, Utraque FORB●SIO debet utrumque suo. 2. DÎe Pater COPHARISI, ingens Patriaeque Patrumque Praesidium, quô Respublica stante steti●; Quem Schola, quem Clerus, quem plebs, fanctusque Senatus Tam recidivum optant, quam cecidisse dolent: Quis nobis, quid te eripuit? Nûm effoeta senectus▪ Vis morbi? An potius vindicis i●a DEI? Foelicèm perhibent, sua qui bona noverit: at nos Nec bona nôramus, nec mala nostra satis. Nec satis in vita te totum agnovimus; uno Nec quantum periit funere, scimus adhuc. justi Elegii & jalemi Pr●metia cum veris lachrymis posuit GUL. LESLAEUS, S·S. THEOL. DOCTOR, Ejusdemque Professor, & Collegii Regii Gymnasiarcha in Academia Aberdoniensi. EPICEDIUM REVERENDISSIMI PATRIS PATRICII FORBESII A CORSE, EPISCOPI ABERDONENSIS, etc. Qui natus Anno Domini 1564. Mense Augusto, Piè obiit Anno Domini 1635. pridie Paschatis. 1. CORSIUS occubuit Praeful; mens incola Coeli est, Corporis exuvias, quam premis, abdit humus. Est Sacer hic mystae Tumulus, venerabilis urna, Quam tegit; augustus, quem capit urna, cinis. Mens vivo sincera fuit, vox enthea, pectus Felle vacans, auris casta, benigna manus. Ingenii vis acris erat, facundia mellis Aemula, judicii vicit utramque nitor. Ordo Sacer populiquè duces gravitatis in illo, Exemplar reliqui sobrietatis habent. Omnibus acceptum fecit contemptus honorum, Et sibi commissi cura paterna gregis. Nullius in partes secedens, juris & aequi Arbiter, & pacis saepe sequester erat. Nata simul pietas, & pax fuit, utraque virtu● Floruit hoc vivo, nunc pereunte perit. 2. INspice natalem FORBESÎ, tempora vitae Collige, supremam ment revolve diem. Editus Augusto est: Patriis quod gessit in oris, Praesul, id augusti muneris omen erat. Vixit Olympiadas bis septem: Condere tantum Ante diem Lachesis non fuit ausa jubar. Occidit hoc ipso quo CHRISTUS tempore, miles CHRIST tuus voluit te moriente mori. 3. OCcidit ABREDONAE Praesul FORBESIVS orae, Par cui Pontificum de grege nemo fuit. Marmoreis illi straverunt pontibus undas, Hic populo facilem fecit ad astra viam▪ Quas illi superis, Musis & egentibus aedes Struxerunt, hujus sustinuere manus. quam formosa fuit tanti lux sideris autor, Quae jubar hoc mersit tam fuit atra dies. 4. ADspicis hic gelidam FORBESÎ Praesulis urnam, Quâ sub Sole nihil sanctius orbis habet. Non tamen hic terris excessit sospite Nato, Pectore qui totum spirat & ore patrem. CORSIUS hoc sacro revirescit germine Phoenix, Et post exequias qui fuit ante manet. ARTHURUS JONSTONUS, Medicus Regius. REVERENDISS. & ILLVSTRISS. PRAESULIS, PATRICII FORBESII A CORSE, Episcopi Aberdonensis, PROSOPOPEIA. NE mea majorum titulis Libitina triumphet, Attalicis quamvis annumeraret avos. Hinc (cui nil superest) captet solatia vulgus. Est pofita in DOMINI gloria nostra cruce. Me crucis instituit vatem, me Praesulis auxit Officio, vatum praepofuitque gregi. A cruce noster honos, Fidei crux anchora nostrae, A cruce nostra domus nomen & omen habet. Crux mihi praesidium fuerat, medicina doloris, Antidotum mortis, ●pes mea, vita, salus. jam resonat super astra crucem pars optima nostri, Accinit Angelicus me modulante chorus. Dumque meum claudent fatalia marmora corpus, Laeta celebrabunt marmora nostra crucem. Ut qui nascentur post secula multa nepotes Ossibus in nostris haec monumenta legant. Amoris debiti, & moeroris symbolum posuit, GUL. JONSTONUS, M. D. Dulcissimis Manibus Aeternaeque Memoriae PATRICII FORBESII Baronis à Corse, Illustrissimi, Prudentissimi Praesulis Aberdonensis eruditiss. Reverendiss. Instauratoris & Cancellarii Universitatis vigilantiss. Munificentiss. Maecenatis ac Patroni sui Dilectiss. Colendiss. Threnis Naeniisque Virgilianis Parentavit Devinctissimus & Moestissimus Cliens ac Cognatus, GULIEMMUS GORDONIUS, Medicinae Doctor, & ejusdem publicus Professor, in Academia Aberdoniensi. Aen. 11. TENE ergo Venerande Pater, dum laeta veniret Aen. 11. Invidit fortuna mihi, * seroque reverso G. 3. Aen. 1. Urbe domum, nusquam coram data copia fandi? Aen. 10. Nec licitum * extremas audire & reddere voces? Aen. 1. Aen. 11. Hi nostri reditus, exspectatique triumphi Aen. 3. Hic labor extremus, longarum haec meta viarum? Aen. 11. Haec mea magna fides? * hìc me, pater optime, fessum Aen. 3. Aen. 10. Deseris? * Hei misero. nunc altè vulnus adactum. Aen. 2. Diis aliter visum. * Non haec promissa parenti Aen. 11. Aen. 11. Discedens dederam, cum me complexus euntem Aen. 9 Tot votis oneras, & tot portanda darentur Aen. 3. Mandata, * & repetens iterumque iterumque moneres. Aen. 5. Tum vero in curas animus deducitur omnes. Aen. 10. Nescia mens hominum fatì, sortisque futurae. Aen. 11. Et nunc ipse quidem spe multum captus inani Aen. 12. Praecipitansque moras, * rebus jam ritè peractis Aen. 4 Aen. 7. Sublimisque in equis rediens pacemque reportans Aen. 8. Ingredior, varioque viam sermone levabam: Aen. 2. Hic mihi nescio quod trepido malè Numen amicum, Aen. 11. Et jam fama volans tanti praenuntia luctus, Aen. 8. Dum curae ambiguae, dum spes incerta futuri, Aen. 2. Confusam eripiunt mentem, quis talia fando Aen. 2. Temperet à lacrymis? * gravior nam nuncius aures Aen. 8 Aen. 6. Vulnerat, extinctum fatoque extrema secutum. Aen. 12. Obstipui, varia confusus imagine rerum. Aen. 12. Vt primum discussae umbrae, & lux reddita menti, Aen. 11. Et via vix tandem voci laxata dolore est▪ Aen. 3. Dejicio vultum, * latè loca questibus implens; G. 4 Aen. 10. Et coepi obductum verbis vulgare dolorem, Aen. 12. Multa gemens, * guttisque humectans grandibus ora, Aen. 11 Aen. 9 Hunc ego te Praesul, * mea sola & sera voluptas Aen. 11 Aen. 3. Scìlicet amitto, curae casusque levamen? Aen. 10. O dolor atque decus patriae, * justissimus unus Aen. 2 Aen. 2. Qui fuit in Scotis, & servantissimus aequi. Aen. 10. Stat sua cuique dies, * nec te tua plurima Praesul Aen. 2 Aen. 2. Labantem pietas. nec Apollinis infula texit. Aen. 11. Nos alios hinc ad luctus eadem horrida bella Aen. 11. Fata vocant, salve aeternum mihi miximè Praesul, Aen. 11. Aeternumque vale foelix. Verum hei mihi quantum Aen. 11. Praesidium perdis misera Elphinstonia tellus? G. 2. Non ego cuncta meis amplecti versibus opto: Aen. 1. Nec vacat annales tantorum audire laborum, Aen. 1. Gymnasii, sed summa sequar fastigia rerum. Aen. 9 Nec tam prisca fides facti quam fama perennis. Aen. 2. Principio fuimus Troes, fuit Ilium, & ingens Aen. 2. Gloria Teucrorum Priami dum regna manebant: Aen. 8. Aurea dum ut perhibent primis sub regibus essent Aen. 8. Saecula, sic placida populos in pace regebant, Ec. 4. Sicilides Musae semper majora Canebant. Ec. 6. Nec tantum Phoebo placuit Parnassia rupes, Ec. 6. Aut locus ullus erat quo se plus jactet Apollo. Aen. 8. Deterior donec paulatim ac decolor aetas, Aen. 8. Et belli rabies, & amor successii habendi. G. 3. Talis Hyperboreo septem subjecta ●●ioni G. 3. Gens effroena virum Cymbraeo tunditur Euro; Aen. 8 Gensque virum trancis & duro robore nata, Aen. 5. Quam nec longa dies, pietas nec mitigat ulla: Ec. 9 Nec curare DEUM credunt mortalia quenq●am: G. 3. (Dii meliora piis errorémque hostibus illum) Aen. 6. Aggressi manibus magnum rescindere Coelum, Aen. 3. Et Patrio Musas insontes pellere regno: Aen. 6. Ausi omnes immane nefas, ausóque potiti. Aen. 2. Et tu qui plumbum sacrato avellere Templo, Aen. 1. Et statuas, scelere ante alios immanior omnes, Aen. 1. Quos inter coecus venit furor ac amor auri. Aen. 2. Quis fando cladem Patriae nostríque Lycaei Aen. 2. Explicet, aut posset lachrymis aequare dolorem? Aen. 2. Postquam sacrilegi violassent dona Minervae, G. 1. Impiáque aeternum timuissent secula noctem: Aen. 2. Ex illo fluere & retro sublapsa roferri Aen. 6. Musarum splendor, * donec tu maximus ille es Aen. 6. Vnus qui nobis collapsam restituis rem, Aen. 5. Dum melior vires sanguis dabat, ●mula necdum Aen. 5. Temporibus geminis canebat sparsa senectus. Aen. 1. Gymnasii infandos primus miserate labores, G. 3. Primus Aberdoniam, (nam sors ea prima laborum) G. 3. Keytheo rediens deduxti vertice Musas. Aen. 1. Et nos reliquias furum terraeque marisque, Aen. 1. Omnibus exhaustos prope cladibus, omnium egenos Aen. 1. Fovisti, & nostro doluisti saepe dolore. Aen. 4. Et recidiva manu posuisti pergama Teucris. Aen. 5. Euge Pater, nam te voluit Rex Magnus Olympi Aen. 5. Talibus auspiciis exsortem ducere honorem; Ec. 1. Ante leves ergo pascentur in aethere cervi, Ec. 1. Quam tuus è nostro labatur pectore vultus: Aen. 4. Tam benè apud memores veteris stat gratia facti. Aen. 1. Semper honos nomenque tuum laudesque manebunt. Aen. 1. Non opis est nostrae grates persolvere dignas. Aen. 1. Dii tibi, quaeque pios respectant numina manes, Aen. 2. Dii si qua Coelo est pietas quae talia curet, Aen. 1. Proemia digna ferant. quae te tam laeta tulerunt Aen. 1. Secula? Qui talem tanti genuere parentes? Aen. 5. jamque dies fatalis adest, quem semper acerbum, Aen. 5. Semper honoratum Collegia nostra tenebunt. Aen. 5. Quare agite ô jevenes, * quod rebus restat egen●s, Aen, 9 Aen. 5. Praesulis extremum moesti celebremus honorem. Aen. 11. Funereae praeeantque faces, via luceat omnis Aen. 11. Ordine flammarum, & latè discriminet agros. Aen. 9 Interea moestam volitans pennata per urbem Aen. 9 Nuncia fama ruat, * viresque acquirat eundo: Aen. 4. G. 1. Vertantur species animorum, & pectore motus, Aen. 2. Luctus ubique pavor, & plurima mortis imago. Aen. 12. Tum studio effusae matres, & vulgus inermum, Aen. 12. Invalidique senes turres & tecta domorum Aen. 12. Obsideant, alii portis sublimibus a●stent. Aen. 11. Et moestae Iliades crinem de more solutae Aen. 1. Suppliciter tristes, & tunsae pectora palmis, Aen. 8. Tympana campanaeque & rauco cornua cantu Aen. 11. Incendant moestam magnis clangoribus urbem. Aen. 4. Sed quis Academiae cernenti talia sensus? Aen. 4. Quosve dabis gemitus, cum compita fervere latè Aen. 4. Prospicies arce ex summa, totamque videbis Aen. 4. Misceri ante oculos tantis clamoribus urbem? Aen. 4. Improbe amor, quas non mortalia pectora cogis Aen. 4. Ire iterum in lacrimas * largosque effundere fletus? Aen. 2. Aen. 11. Praecipuus fragor, & longi pars maxi●● l●ctus Aen. 11. Gymnasio incumbat, puerisque parentibus orbis. Aen. 12. Inque vicem * pars ingenti succede fere●ro, Aen. 6. Aen. 6. (Triste ministerium) * sunt haec solatia luctus Aen. 11. Aen. 11. Exigua ingentis, * solennes ordine pompas Aen. 5. Aen. 5. Ad Tumulum magna populi comitante caterva, Aen. 11. Postquam omnis longè comitum praecesserit ordo, Aen. 2. Quo DEUS & quo dura vocat fortuna, sequamur. G. 5. Et Tumulum facite, & Tumulo superaddite carmen, Aen. 6. Aeternumque locus FORBESI nomen habeto. Aen. 8. Pro Tumulo tellus quae sit tibi gratior ulla Aen. 5. Quam quae DVMBARI gremio complectitur ossa, Aen. 1. Daedaliusque Tholus media testudine Templi? Aen. 2. Huc tandem concede, haec ara tuebitur ambos. Aen. 6. Quantos Macorio Sacer aut Antistitis aedi Aen. 6. Campus aget gemitus? Vel quae tu DONA videbis Aen. 6. Funera, cum Tumulum praeterlabere recentem? Aen. 3. Vivite foelices animae, quae munere vestro Aen. 8. Gymnasium Mariae votum immortale sacrastis. Aen. 9 Fortunati ambo, & foelici tempore nati. Aen. 9 Quae vobis quae digna viris pro talibus ausis Aen. 9 Proemia posse rear solvi? * pulcherrima saltem Aen. 9 Aen. 9 Spondet Virgilius si quod sua Carmina pos●int. Aen. 10. Si qua sidem tanto est operi latura vetustas, Aen. 9 Nulla dies unquam memor● vos eximet aevo, Aen. 8. Et gnatis gnatorum, & qui nascentur ab illis. Aen. 9 Dumque ELPHINSTONI capitolia celsa camoen● Aen. 9 Accolet, imperiumque pater mitratus habebit. Ec. 4. Namque haec ipse equidem spatiis exclusus iniquis, Ec. 9 Ne videar nitidos interstrepere anser olores, G. 4. Praetereo, atque aliis post commemoranda relinquo. REVERENDI PATRIS, PATRICII FORBESII, ABERDONENSIUM EPISCOPI, Praesulis, Pietate, Sapientiâ, & Doctrinâ spectatissimi, EPICEDIUM. FUnereis tot laesa notis si marmora quaeras Quae sint! FORBESÎ sunt monumenta patris, Nobilibus qui natus avis, non degener, ipse Ante alios meruit nobilitare genus: Cui Solomon exemplar erat, qui sacra caducis Antetulit sophiae jura cupidinibus. Nam cum forte Viro fundus superesset avitus, PATRICIOque satis vivere more daret: Tempsit opes, titulosque leves, Pastorque vocari Maluit, (ô Proceres!) atque vocare sacris. Tanto pavit oves study, Babylonis ut inde Terruerit rapidos cum meretrice lupos. Non sic Inachiae centeno lumine vaccae Servavit gressus Argus, ut ille gregem. Foelix usque DEAE, foelix fuit accola DONAE Flexanimo quoties hausit ab ore sonos, Aut quoties justâ librantem facta bilance Dicentemque suis jura videre fuit, Astraeam quis tunc terras liquisse fuisset Questus, & haud ipsam jura tulisse Themin? Novit ABREDONIUS meritorum pondera civis, Novit, & in fastis connumerata tenet. Hunc ea lux memorat BONA qua CONCORDIA discors Ipsa minansque sibi conciliata sibi est: Nec tacet illa dies sacro celebranda Lyceo Quâ reditus auxit Palladiumque chorum; Progeniemque suam jovis alitis obtulit instar, Vis cui Phoebaeum sustinuisse jubar: Non fuerat satis hoc, aris servire parentem, Arte sed & soboles erudienda pari: Quis Phoebo Phaëtonta parem, parilique rotatum Axe, per Arctoas crederet îsse plagas? Occidit ille tamen! Virtus si nescia fari est, Non conclamandus quam prius orbis erat. Occidit! Est ea lex natis adnata, nec ulli Fit Genitrix, cui non sit Libitina, Venus, At quae fata negant, Superorum gratia praestat, Et pompâ instaurant funus inocciduâ. Spiritus ipse DEI supremas colligit auras, Pollinctorque lavat FILIUS ipse DEI. justitiaeque toga praetexit corpora pura, Curat & efferri sic decorata domo. Ante triumphata impietas, & Numinis error, Prostrataeque acies cum duce tartareae. It comes ambiguâ coelestis fronte caterva, Carmen & Aonides exequiale canunt. jamque rogo positum & terrena mole carentem Consecrat, & summa collocat arce Pater. Qualis erit Coelo radianti Lucifer orbe, justorum qui tot millia salva dedit? Parentabat ROBERTUS MAGNUS, Professor Philosophiae & Medicinae, In Academiae Glasguensi. JOANN. V. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. PRAESULIS MERITISSIMI, PATRICII FORBESII, ABERDONENSIS EPISCOPI, FOELICI MEMORIAE, Sacravit hoc CARNEN. QUID me jubetis vernulam vestri Chori Quem vix Apollo Delius Adspexit unquam, vix Camoenae virgines Culto beârunt Carmine, Deflere surdos lachrymosâ Naeniâ MANES verendi Praesulis? An tu silebis mater ABREDONIA, Et sancta nutrix artium, Quarum Lycei fama docti verticem Aequavit astris editum? Nam versa retrò gloria, ut fautor tuus, Patronus & vindex obit: Qui saevientes civium discordias Pacis sequester sustulit. Nunquid jaces afflicta? Solare ut juba● Insigne toti SCOTIAE Moestis ademptum coetibus mortalium Praesul cadit FORBESIUS? Fallacis horae praeda fatalis sumus, Vivamus annos Nestoris! Crudele fatum! Funus ingentis viri Moerore ●apti publico Effertur. ORBIS luget orbus lumine, Nondumque vulnus percipit. Sternitque caecus Templa Musarum pavor Laeuâ cupressu consita. Pallens Apollo foedat augur tempora Praecincta Lauro Delphicâ. Cypris parentat, saevus et praepes puer Hoc mortis ictu saucius: Non illa risu gaudet, hic moerens nequit Arcum minacem tendere. Quos nec sequetur pulchra triplex Gratia Per nota Cypri littora. Mellita Pitho felle miscet pocula Multùm fluentis nectaris. Intacta Pallas daedalas artes suas Oppressa luctu negligit. Vocalis Hermes pacifer, Talariger Non dicta portat coelitùs. Astraea virgo cessit, & mater Themis Ius fasque terris invidet. Cum casta diuûm lancinentur pectora Luctus recentis conscia; Morum Mag istri, vos Sophorum principes, Mystae sacrorum praesides, Plorate patres infulis circundati Et veste pullâ incedite. En ille vestri splendor ingens ordinis Fit pulvis, umbrae somnium. En qui perenni dignus est vitâ frui Fit esca putris vermium. Ah quantus HEROS inclytus tot dotibus (Mox ilicet) vobis fuit? Doctrinae abyssus, seculi miraculum, Gentisque princeps aureae, Fax & virorum, flos venustatis merus, Integritaris regula. Desideratur, posthumae laudis satur, Minoe dicam judice. Quis tale damnum sarciat? Quis figere Legem dolori quiverit? Pastor popello montium sparso jugis Monstrando vitae semitam, Praesul relapsam disciplinam moribus Firmando priscis ritibus, Praestans Senator consulendo maximis Rebus Salutis publicae, Pastor, Senator, Praesul, unusque omniae▪ Claudetur urnâ fictili. Ut terra terrae redditur, mens ignei Tradux Olympi, Caelitum Vescetur aurâ, nubium tractus vagos Tranans stupendis ausibus. O quanta virtus! Quanta mens ac indoles jam despicit teriae pilam? Illustre semper Nomen in terris erit Nomen scriptis i● lucem editi● paratum. Dum Sol serenat nubila, Fluenta DONAE dum nitentis & DEAE Labuntur in vastum mare. Vir mentis acer, nota cui sunt abdita Coelestis aulae dogmata. Quot Scripta VERI lucidis ex fontibus Exhausit, aevo pignora Tota sacrat: altâ plurimâue indagine ●. Scripsit comment●●rium in I●●hannis A●pocalypsi● Vatis IOANNIS alitis Nobis revelans entheata oracula, Queîs Romuli regnum jovis Dirum per omnes diditum Mundi plagas Cunctis patescit gentibus. Quem fulminantem rupe Tarpeîâ sacri Verbi retundit fulmine, Qui sit bidental triste contemptoribus 6. Et libel●● verè aure● de vocati●ne Pastor Evangelicorum. Coelestis irae ac Numinis. Quo sit vocandus mystici jure & gregis Pastor, lupus qui sit vorax, Foedi luperci, lustra praegnantis lupae Chartâ loquenti disserit. Nostri Redemptor, gentis humanae salus, Et fons amoris perpetis, Coeli priusquam jacta sunt fundamina Elegit almam conjugem, Charam pudicam conspicandam virginem, Per quam stat orbis Machina. Quae proh! nefandi criminis tetrâ lue Et egreg opus de n●●turâ & no●tis verae ecclesiae, quod meritò EUBULUS inscribitur. Et temporum contagio Eviluit, languore torpens dutino, Obli●a formae pristinae. Ni nuper omnes adderes vivas notas EUBULE Pictor Nobilis; Qui bracteatas explicasti voculas, Et futiles argutias: Quas ventilato conspuendus Syrmate Romanus urget Pontifex. Quid vela pando? naufrago ponto ratem Committo? Pennis Daedali Annitor? Audens Pegasi vestigia Praeverto plantis? Aemulo Contendo nisu qua volastis praevii Venâ Poëtae fervidâ? Ad sacra quorum confero moestum melos, Hocque ingenî donarium Appendo celsi nominis sacrario: Quò Praesulem FORBESIUM Vixisse noscat gens futura & posterûm Qualem vetat mors emori. Sed quid dolemus? Nunc secundis plausibus Ducenda pompa est funeris. Congratulandum sospiti est è tot malis Quot vita praesens plectitur. Emersus undis ille, tempestatibus Immergimur nos horridis. Illi quies jam parta, nos curis adhuc Distringimur mordacibus. Illi Triumphus Maximus, sed praelium Nobis, cruentum, multiplex. NINIANUS CAMPBELLUS, Apud Divi Macolmi, in Dioecesi Glasguensi, Kal. januar. 1636. IN OBITUM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESULIS ABERDONENSIS, SANCTIORIS CONSILII SCOTICANI, SENATORIS PRUDENTISSIMI, DOMINI à CORSE, etc. Maecenatis & Patroni sui Colendissimi, qui die 28 Martii 1635 vitam cum morte commutavit, ELEGIA. Moenibus his clausus, dormit COTHARISTIUS Heros. Stēmate praeclarus, Phosphorus usque nitens. Dotibus ingenii Phoenix, qui Flamine Sancto Imbutus, docuit dogmata vera fidei. Patri par Lybico Scriptis, par pondere, nec-non Doctrina, ingenio, simplicitate, fide. Canities veneranda, beato tramite sanctae justitiae in Coelum perpetuavit iter. Ille illustre jubar, quo decedente ruit nox, Et rerum tristes heu subiere vices. Praesul PATRICIUS, deflenda morte BRITANNIS Occubuit, Patriae gloria, gentis honos. ROBERTUS WATSONUS, Presbyter, Parochus Grangensis, in Dioecesi Moraviensi. ALLEGORIA; quâ REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, EPISCOPI ABERDONENSIS, MUNIFICENTISSIMI EVERGETAE, BENEFICIA PRAECIPVA, In Inclytissimam & Celeberrimam UNIVERSITATEM ABERDONIENSEM collata, qua fieri potuit brevitate summatim recensentur: In qua Reverendissimus Praesul Palinuro & Academia Navi, ritè comparantur, Tandemque ad mortém Lachrymae & Palinuri absentis desiderium coronidis loco subnectuntur. Authore DAVIDE LEOCHAEO, Academiae Sub-primario, Physiologiae & Inferiorum Mathematum Professore. ERgòne (Dii faveant) sine Rege & Remige, Puppis Regia, per pelagi rabiem jactata, pererrat Exposita innumeris Palinuro absente periclis? Dii prohibete nefas: tuque invictissime Nere● Nerea vocat Serenissimum Carolum regem. Huc ades, & Nautis paulùm succurre relictis: Hos hauri gemitus: has has Pater excipe nostras Turbatas lachrymarum undas, cui summa potestas Cessit & Arctoi Sceptrum Imperiale profundi. Hei miseranda Ratis, queìs nunc immersa periclis! Miserabile●● Academiae statum sub obitum Cancellarii sub allegoric● describit. Quo sine Rege ruis? quae te, quae tarda moratur Vis Remorae, irati vastum per inane profundi Tendentem, validisque aptantem Carbasa ventis? Tene tulit rapidas Fortuna secunda per undas Hactenus indemnem? spoliisque beâvit opimis Improbus invicti labor, & pia cura Magistri? Nuper an aurato radiabat Prora pyropo: Celsaue Hyperboream tangebant vela Booten? Nuper an Herculeis Nautae incubuere lacertis, Dedaleâque unctos sinuabant arte Rudentes? Transtra per & latebras, imasque in puppe cavernas Quisque suum curabat opus? faustoque Magistri Omine, concordi festiva Celeusmata voce Nautarum exhilarata cohors geminabat? & aere Aere ciere alios, Martemque accendere cantu? Quo duce Finitimae non intumuere Carinae, Sed sua seposito submisit Carbasa fastu Obvia quaeque Ratis: visuque exterrita tanti Praesidis, huic nostrae solvebat Sostra Carinae: Quo duce foelici per tot vada caerula ductu Vecta Ratis, (currente hilari per Transtra juventâ) Spreverat irati stridentia fulmina Coeli, Spreverat oppositi Technasque minasque Liburni, Spreverat & rigidi brumalia flamina Cori, Spreverat undarumque aestus, Coelique procellas Diraque caeruleis latitantia monstra sub undis. Die Pater! Miserabile● Academi● statum, ante faustissimum Prasulis adventum allegoricè depingit. queis ante tuum disrupta fenestris Regia Puppis erat Regimen? quassata sinistro Fulmine, disparibus misere vexata Magistris, Privatis spoliata bonis, viduata Ministris Mancha suis membris, stolidiue opprobria Vulgi Passa diu, disrupta latus, cui nulla salutis Anchora, vel miseris congesta Viatica Nautis Praesto aderant, modici nedum vel copia Lemb● Per Lembum, Scholam grammaticalem, Academiae Seminarium Intelligit. Navita quo siccum peteret, sociisue relictis Frugiferae importet Cerealia Munia Terrae: Orba foris, contoue & plexi vimine Scalmi, Vexillisue, Tubisque, & purpureis Aulaeis Queis ELPHINSTONIVS puppim ditaverat Heros: Caetera quid memorem? Telluris inutile pondus, Truncus iners, Pelagi foex, & sine nomine corpus, Quale annosa solet siccâ putrescere arenâ Puppis, ab emerito, meritò suspecta Magistro. Insignis diligentia Praesulis sub ipsum ingressum in Academiam. Conqueritur Pras●l, & rem defert Regi jacobo Sexto beata memori●. Mentio primi Fundatoris Gulielmi Elphinstonii. Allegorica desc●iptio Academiae post primam ejusdem erectionem. Academiae miserabilis statu● subse●ut●● per s●cordiam ●ōnu●●●rum Episcoparun, & sacrilegium ●innullorū gubernator●● primariorum. Ingressus Prasulis in Academian primus. Anormi● omniae repper●●. Paucitas membrorum mira, corum demque oscitantiae. Oratio bla●●da Praesulis ad tantillu● Academiae Senatum 〈◊〉 pro tempore supersuerat Imminent● vaeriae pericula, allegoricè expon● Praesul, & miserabile● Academiae statum deplorat. Scilicet hoc quodcunque mali, praesagus in ipso Viderat ingressu Palinurus, & agmine facto Ocyus adflictae conscendit transtra Carinae, Imgemuitue deditue has imo pectore voces: Adspicis hoc Neptune nefas? Ut tarda moretur Nescio quae Torpedo Ratem, quam provida primùm Cura ENPHINSTONII vestris commiserat undis? Scilicet ille olim Vestras, vesterue Sacerdos Hoc construxit opus, vestroue dicavit honori: Qualis Iò, tum qualis erat, cum turgida primùm Vela dedit Pelago, placideue e littore solvens, Tantara caeruleis ter bellica Buccina Divis Edidit, atque imum sonitu tremefecit Avernum. Nunc ô nunc quantis immergitur ecce perielis; Cassa Gubernaclo, patulas & hiulca Cavernas, Orba solo, jactata salo, soliue relicta Ipsa sibi, & diris hominum spoliata rapinis? Quare age vos vasti domitor Neptune profundi Confer opem, dum spes superest: faxo omine fausto Ritè Ratis rabidi superet vada caerula Ponti Si modo magnanimis faveant pia Numin● caeptis. Nec mora, Navigium pernix conscendit, & alta De puppi, ingentem Scelerum speculatur Abyssum Errorumue immane Chaos: sine Remige pinum Nutantem, subitâue minantem cladé ruinam, Quique superfuerant somno torpente sepultos Unà omnes: Clavo dextrâ, Sceptroue sinistrâ Arreptis, contendit ovans, puppimue ruentem Erigit, & mediis sensim protrudit in undis: Post-modo letifero obductos captosue veterno Suscitat, & dictis Nautas affatur amicis: Sicne jaces moribunda Cohors? Mollen excute fomnum, Ocyus evigila, & velis immitte Rudentes: Nonne vides ut nunc maria undique & undique coelum? Nonne vides Helenam, proram puppimque tenentem Assolet adflictis cladem quae inferre Carinis? Cernis ut immenso distet Terra intervallo, Humidaque horrisono praeceps ruat Oceano nox! Utque undis impulsa, procul de littore puppis Trudatur ruitura, epotoque ebria Nereo Fluctuet: & nimio fundum petat aequoris haustu, Passa trucis Borea rabiem; miserescite vestri Si qua piis pietas, si qua est vel cura salutis: Erige te secura cohors: timor omnis abesto: Ductor erit Palinurus, erit dum spiritus artus Hos reget, & portum incolumes immittet in ipsum, Si modo Dii faveant; modo si mihi Castor amicam Porgat opem Polluxque, aliis dabo carbasa ventis, Regalemque Ratem propria statione reponam. Interea, antiquae quae sint Fundamina Navis Prima rogat: Primam E●phinstoni● fundatione postulat Prasul. primi quae sint Monumenta Magistri Scripta manu, vitreo Neptwi impressa Sigillo? Sidere quo constructa ratis sit? quove Marini Mira membr●rum pro tempore ignorantia. Principis arbitrio, per tot vada caerula ponti Hactenus emersere? olli obstupuere silentes, Conversique oculos inter se, atque ora tenebant. Per Therum Glariss. & Venerabilem Virum D. D. Rhaetum intelligit pro tempore Collegi● Regis Abredon. graudaevum Primarium. Tum senior, curis multùm confectus & aevo Thaerus ad haec Domino: quorsum ô quorsum ista Ministros Poscis? sacrilego Glaucus nam talia nisu Ipse Pater pridem Lethaeis tradidit undis: Nos reliqui in curis vitam traduximus omnem: Ista eqnidem nos ista latent: nisi quod Pater olim Ad mortem Glaucus carieque situque sepultas Has dederit Chartas: quod si quae talibus insit Utilitas, tute ipse vide: Tranavimus aequor▪ Responsio D. D. Rh●ti Primari● qualis qualis. Cymmerii fateor: tenebras tu discute nostras. Nec mora, Chartarum confusa Volumina, laetus Sumit: & ista acri noctesque diesque revolvens judicio, antiquae Fundamina prima Carinae Veterum Chartarum exhibitio. Repperit, aurato Neptuni impressa Sigillo: Quêis hilarata pii mens irrequieta Magistri Pergit, & oppressos somno simul excitat omnes Prima fundatoris fundatio iuventa, & diligentissimè a Praesule perlecta. Quotquot erant, vixdum numerum, tantoque labori Imparem, & alloquiis animos demulcet amicis, Corporaque Ambrosiâ reficit languentia laetâ: Dat victum, dat opes, dat debita pristina Nautis Dona ELPHINSTONIIS, armisque instruxit avitis; Et stimulis Nautas haud mollibus incitat omnes: Nova erectio veterum membrorum. Addidit & Sociis Socios: Phoebique Ministrum Bisephorum eloquio insignem, & coelestibus armis, Imprimis stabilitur profenssio S. S. Theologia. Annua numinibus celebret qui Festa Marinis, Diaque coelitibus persolvat Thura beatis. Ilicet hic ille est divi Genitoris imago Viva, decus pelagi, tantoque Propago Parente Digna, parens tanto quoue exhilaratur Alumno, Reverendum & Clarissimum D. D. joannem Porbesium, S.S. Theologiae Doctore sulmnuit, esusdemque Professorem ritè desig●atū in Vnivo sitate Abred●nensi à Rev rendissimo Praesuse Patre suo. Quem meritò Arctous Semonem suspicit orbis: Puppis honos & amor: Genitore secundus ab ipso: Unica cui innocuae commissa est cura Carinae, Qui, quam sollicitè puppique sibique suisque Invigilet, vasti testor vos Numina ponti. Scilicet hoc Palinure tuum sanctumque piumque Primum opus, haec sacri fuerant primordia cultus: Ter foelix purae qui relligionis Asylum Reddidit hanc nostram pulsâ impietate Carinam. Intereà incoeptis perstat foelicibus Heros; Barbariemque procul removens, civilia Nautis jura dat, invicto quondam praeeunte Chorammo; Eccùm, qui fausto Pelagus, Nautasque Ratemque Omine, legitimis instruxit legibus, 2ᵒ stabilitur professio luris C●●ilis, Pro●essore D. 〈…〉 Sandilandio, quem per Chorammun 〈◊〉. & qui Primus ab invicto foeliciter omnia rexit Praeside; quem senium nisi detinuisset euntem (Continuus cui morbus adest comes) ilicet idem Maxima mansisset recidivae gloria puppi: Cujus adhuc gnaro (licet ingruat aegra senectus) Consilio regimur; justâ qui singula lance Pensitat, occultae penetrans in viscera causae. Nec tamen heic invicta probae solertia mentis 3ᵒ stabilitur professio Medicina, Professore Gulielmo Gord●no, Medicina Doctor● Constitit: innumeris sed cum conspexerit aegrum Vulneribus Nautarum agmen; clarum insuper addit Nogrodum, Achyllaeo morbos qui pelleret ausu, Quique Machaoniâ curaret vulnera dextrâ: Qui passim emeritis clarescit honoribus, & qui Instruit ignaros foelici hac arte Tyrones, Utilis, & lacerae importans non pauca Carinae Commoda, venturis nunquam non pervia saeclis. 4ᵒ stabilitur professio, juris Canonici, Professore D. jacobo Sandilandi● juniore, prof●ssore designate. Instat adhuc puppis Domitor: dat jura Ministris Sacra suis; rixasque procul veteresque Tumultus Submovet. Et Puppi leges praescribit eunti, Chorammo praeeunce; P●trem qui passibus aequis Moribus & vitâ insequitur: qui laude perenni Gregoriana avidae volvit Decreta juventae: Caerula cui meritam plectit Galatea corollam Ex hedera, lauruque, & purpureis hyacinthis: Perfer, & incaeptum placidè sic perfice pensum Nate DEO, nostrae recolens sacra jura Carinae. Perstat adhuc Gnari mens irrequieta Magistri, ● ᵒ Stabilitur professio Musica. Professore D. Gilberto Rossio. Exhilaratque aegras dulci modula mine mentes: Dat quartum, qui vel Cytharâ, vel voce canorâ Concitet harmonicis coelestia Numina Rythmis: Ilicet hic ille est redivivus Thracius Orpheus, Carmine qui fluvios; vel Methymnaeus Arion, Qui plectro mediis Delphinum flectere in undis Assolet: hic primus princepsque Choraula Carinae est Coelica dulcisono celebrat qui Numina cantu. D. joanni Lundaeo, amoeniorum literarum Professori annuos reditus reducit Praesul. Per minores s●tios, quatuor Regentes in artibus subinnuit, quos quidem singulos▪ Professores reddidit Praesul ad maximum Academia commodum. Instat ovans: & opus solito dux perficit ausu, Addit opes, & opem reliquis: validique Led●ni Luxuriantem animum meritâ mercede remulcet, Prima cui indomitae commissa est cura juventae: Qui licet indociles Navali hac arte Tyrones Imbuat, informetque: olli tamen Entheus ardor Quo valet Arcturumque, ipsosque notare Triones, Armatumque auro circumspicit Oriona. Quid referam in socios curam regimenque Minores (Ipse Pater toti quod declaraverat orbi) Qui nunc provectae invigilant cum laude juventae Quisque Gregis proprii inspector, licet ordine quondam Confuso illicitoque, vagae cum clade juventae? Caetera quid memorem? Victum viresque virosque Addidit, innocuae post tot dispendia puppi Annua securis importans commoda Nautis Marte suo, solus solus Palinurus, amico Trit●num auxilio; constans quos cura Carinae Tangit adhuc, Per Tritones, Consiliarios Regios in Scoti● subinunis. si quis contrà vel pestifer Auster Spiret, & hàc vorsùm vel carbasa tensa retrorsum Concutiat, fluctusve ratem decumanus, iniquâ Opprimat alluvie, nimiaque aspergine laedat. Nec tamen heìc, requiem tremulis dux praebet ocellis, Sed Ratis horrendas reficit sarcitque ruinas, Compactoque cavas constringit viscere fibras, Et pice conspersâ rimas compingit hiantes: Instaurationem et Academiae reparationem describit allegoricè. Visitat & latebras, firmat fundamina, restes Explicat, & propriis appendit Carbasa Malis, Cunctaque sollicito firmat Retinacula nexu: Diruta restituit, resecatque superflua, sparsa Colligit, & Dapibus Triclinia Regia lautis Instruit, & variis privata Cubilia lectis: Quinetiam titulis Aulaea superba beatis Heroum Regumque, intexto splendida bysso, Per glaucum non neminem antiquum Academiae Abredon. Primarium subinnuit. Ad pristin● dignitatem & libertatem restituitur Vniversitas à Praesule, per solennen● inaugurationem doctor●lem nonnullorum Clarissimorum & Doctissimori Virorum. Peracerba● Palinuri mors, & ad mortem lachrymae. Sacrilego quondam Glaucus quae vendidit astu (Sollicito Gnaeti toties repetita rogatu) Addit, & his propriam ditat, decoratque Carinam. Quin etiam emerito Veteranos donat honore Quotquot erant, Pileoque caput pelagique Corollis Apparat, aequoreâ circundans Tempora vittâ. Haec Pater, haec nostrae, dum vixit, commoda puppi, Hanc requiem, hos reditus, hunc detulit unus honorem: Haec sunt haectanti monumenta aeterna laboris, Gestaque magnanimi nunquam interitura Magistri. Caetera non memero, immensâ ne pagina mole Turgeat, & nimio excrescat lasciva tumore. Qui nunc qui vitreis aeternùm obdormit in undis Torpidus, & saevi concussus arundine Lethi Deserit humanae pereuntia gaudia vitae, Et vasto immersos lachrymarum gurgite Nautas: Spernit aquas, puppimque, & hyperboreos reboatus Oceani, rumpitque moras, clavoque relicto, Dulcia perpetuae meditatur gaudia vitae. Subinwit dolendam Reverendi et Clarissimi Viri D. joannis Forbesii, Filii & Haeredis migrationem ad functionem Pastoralem in nouâ Abredonia obeundam, Aonidum, id est, Synodi Abred. communibus suffragiis. Spretor abis Palinure? & nos rape in omnia tecum. Ibimus unà omnes: capiet mora nulla sequentes: Sit satis ô, Natum, te solo Patre minorem Nuper vicinae transîsse in transtra Carinae Aonidum imperio: quem non virtutis egentem Abstulit oppositi dira inclementia fati: Credimus haec miseri? Quò nunc quò nostra Carina Tendet? Et emensi quae spes superesse laboris Ulla potest? Hei nulla: vicis miserescito nostrae Die Pater (si quis sensus:) reminiscere pacti Foederis, & spretae moriens miserere juventae, Quae peracerba sui recolit dum fata Magistri Caeruleum per inane, exlexque exrexque pererrat, Contristans querulo Pomonia marmora planctu: Haud aliter, quam multifidis cum piscis in undis Qui labyrinthaeis obseptus retibus, illàc Studiosorum lachryma. Hacque miser fugitans, per mille foramina, dulci Tentat abire fugâ, sed dum tamen omnia tentat, Ducitur, & viridi vitam deponit in herbâ. Heu pietas! quam nulla homini est sincera voluptas! Querelae ad mortem Praesulis. Nec bonitas, nec te potuit tua plurima Virtus Incolumem servare tuis? nil vota piorum, Nil castae valuere preces, gemitusque profusi? Quin tecum nobis bona tot, bona tanta perirent? Quid prius heic, quid posterius, quid denique dicam? Quid, taceam, attonitusve querar? Crudelia dicam Numina? Crudeles Parcas? Crudelia Coeli Sidera? Crudeles parcas, crudelia dicam Singula, quae tantum voluere extinguere lumen. Ecqua soli facies? quid non lachrymabile restat? Quid fletu vacuum? quis enim quis ferreus udis Temperet à Lachrymis? quis acerbo froena dolori Injiciat, tanti truculentâ in morte Magistri? Adspicis ut ferrugineo velatus amictu Tristior Eois Phoebus consurgat ab undis? Miserabi●●●erum facies in morte Praesulis. Adspicis horrendis ut circumfusa tenebris Moesta subobscuris Phoebe caput occulat umbris Pullatis invecta rotis? Utque anxia Coeli Sidera, sollicito renuent sua lumina mundo? Cernis ut oppositis carmen Lachrymabile ventis Accinat indignis Pallas comitata Camoenis? Utque Athamantaeo jampridem percitus oestro Spumea arenoso Nereus ciet aequora fundo, Adverso adversas conturbans vortice moles? Adspicis ut nimio rumpantur Saxa boatu, Horridaque indignas repetant ut monstra Cavernas? Utque ad Hyperboreum torpens Balena Booten Horrida continuo convolvat pectora planctu▪ Epotas patulis efflans è naribus undas? Adspicis ut tremulis mortem prognosticet alis Halcyonum lachrymosa cohors, utque agmine facto Imbrem, Hyememque ferant mundo, tristem que ruinam? Utque impulsa gravi rerum Nattura dolore Visa sit immensi reserare repagula Mundi? Indigites salvete Vmbrae: Alloquitur pios Praesulis Manes. salve auree Mystes Divorum, irati quem nulla sinistra subegit Vis Pelagi, nec tristis Hiems, nec torrida Cancri Brachia, nec forti superavit Sirius aestu: Quem nulla annorum series, nec sera tacebunt Sêcla hominum, tacitos voluent dum sidera cursus, Altaque dum refluis Phoebe dominabitur undis. Interea (si qua adflictae vel cura Carinae Novissimè, Sèrenissimam Caroli Majestatem alloquitur, pro successore idoneo, qui Academia Abredon. ●uram agat. Ulla tuae superest) divum celeberrime Nereu Cui Pelagi consurgit honos, regimenque, decusque, Adspice nos▪ Puppimue: & ne nos tarda moretur Vis Remorae; aut furvas Erebi deseendat in undas Quassa Ratis, superadde Ducem: tantoque remoto Praeside, da Successorem, similemque Magistrum: Ne sine, ut Euboicae cautes, coecusve Caphareus, Scyllave, & Oleniae sidus pluviale Capellae, Ventorumve injuncta lues, comitata procellis Intentent miserae damna ulteriora Carinae: Sat Nautis, Puppique datum, ductore remoto Te Palinure volo, te, te, qualem aureus olim Nec habuit, nec habet vitreis Neptunis in undis. Tritonas qui nunc inter Conviva recumbens Semi-deos, positis curis requiescis; & aevi jam satur, aeterni saturaris Nectare Nerei. MISERRIMA ECCLESIAE & UNIVERSITATIS ABREDONENSIS, (Quae sub DONAE & DEAE Fluviorum nominibus Poëticè intelliguntur) Conditio ante tempora Beatissimi PRAESVLIS PATRICII FORBESII, A CORSE, CUM FOELICISSISIMA & FORTUNATISSIMA earundam Conditione, florente PATRICIO, comparatur, & inter se conferuntur. QUANTUM Augustino debet Clara Hippo beato; Tantum FORBESIO DONA sororque DEA. Flumina Numinibus vacua hic sine honore fluebant▪ Flumina finitimis vix bene nota suis. Capripides tantum satyri, Faunique colebant, Monstraque Pierio perniciosa Choro. Antraque torpebant (fugeres penetralia somni) Intus & informis squallor & horror erant. Atria deformi squallebant turpia musco, Et delubra DEUM, limina, Claustra, fores: Unguibus & foedae volucres foedata trahebant Omnia, nec quenquam Flumina laesa movent▪ Sacraque portabant manibus direpta Deorum, Nec quidquam quod non praeda petita fuit Harpyisue avidis venduntur tecta: domosque Barbara turba dedit, barbara turba tulit. Mantua, vae miserae nimium vicina Cremonae, Prima fuit rapidis esca petenda Getis. Barbarus has segetes, & non sua rura Colebat, Quem non ulla sacri sacra movere fori. Mantua, num puduit, dum sic in vota vocasti Barbara fraxineos fagineosque Deos? Quos lapis, aut lignum, quos succina Gutta ministrat, Servat in orbiculis quaeque puella suis. Nayades interea tacitè sua fata dolebant, Usque per indignas imbre cadente genas. Adspexit DEUS, & famulos miseratus egenos, Misit opem miseris, FORBESIVMque dedit. Advenit, ex Templo redeunt Saturnia regna, Phoebus, & Aonii turba novena Chori. Advenit, huc pariter remeant Artesque, DEVSque, Et decus, inculti & gloria prima soli. Somnus abit, fugit & torpor; vigilantia, virtus, Et labor, & pietas regia tecta tenent. Thure calent arae passim, vigelesue Ministri Ante aras Domino Carmina laeta canunt. Harpyae in Strophadas fugiunt, foedaeue volucres: Et reduces Musae, quod rapuere, ferunt. Haec canit errantem Lunam, Solisue labores; Illa solum, incertum monstrat & illa salum. Haec pedibus plaudit, digitis haec tympana pulsat▪ Altera Bistoniam verberat arte Chelyn. Haec decorata comas incedit fronde salicti: Haec niveo pictam syrmate verrit humum. Collibus ●aerentes varios legit illa colores: Digerit haec lectos quot Dea Chloris habet. Illa legit violam: flavam legit altera Caltham: Illa papaveream carpit & ungue comam. Prisca renascuntur, remeant foelicia secla, Et meliora quidem, si meliora forent. Venimus ad summum fortunae: hinc vota, precesue Vix ultra quo jam progrediantur habent. Sed dum FORBESIVS magna haec sua dona coronat, Mors vetat, extensam detinuitue manum. Hinc DEA lugubri tundit sua littora planctu: DONA ue caeruleas fletibus auget aquas. Utraue & in duro tandem lapidesceret alveo, Tu COTHARISE tuum ni sequerere Patrem. JOANNES LUNDINUS, IN ACADEMIA REGIA Humaniorum Literarum Professor, Et Facultatis Artium pro tempore Decanus. S. M. Reverendissimi in Christo Antistitis, PATRICII FORBESII A CORSE, Episcopi Abredoniensis longè Eminentissimi EPITYMBION. FORBESIUS Praesul Tumulo requiescit in isto: Hìc Elphinstonii Dumbariique cinis. Hi nati, viguit quondam cum vivida virtus; Secula FORBESIUM nostra dedere Patrem. Ferrea secla quidem; dignus melioribus annis Ille tamen, Cathedrae dignus honore sacrae. Quos Patriarcharum sacra quinque sedilia Mystas Cepere, hos dio rettulit eloquio. Par mens eloquio▪ mens spem super aethera librans: Mens pia, sidereo purior orbe nitens: Omnia mens lustrans Patrum monumenta priorum, Lumine dum reserat Pathmia fata novo. Vt gravitate Cato, nitidis ita Caesar in armi●▪ Ius ita dicturus Iustinianus erat. Maturè, meditata diù, peragebat; ab arte, A genio, à Proauûm nobilitate sagax. Denique quod Quadrati hominis laus dictitat, omne Omne id Apostolicus suggerit iste thorus. Ponebat DAVID WEDDERBURNUS, Latinae Scholae in Urbe No●i● AB●EDONIAE Praefectus, IN OBITUM REVERENDISSIMI EPISCOPI ABREDONIENSIS, PATRICII FORBESII A CORSE. QUisnam hic esse queat tantus mirabere, cujus Astat Sepulchro illachrymans Circumfusa cohors Musarum, cujus Apollo, & Pallas parentant manibus. Hic est ille (sacri siqua est ea gloria Mystae) VENERABILIS FORBESIUS Nobilibus prognatus avis, sed gloria major Obiîsse digna Praesule. Hinc laudum satis ampla seges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verendi Oracla sarta tectaque Asseruisse DEI, & Pastorum praedia, per fas Nefasque, per vim, per dolum Sacrilegâ direpta manu, &, (quae maxima laus est, Sacranda cunctis saeculis,) A caulis arcûisse lupos, avidosque leones Ovile populantes sacrum, Tarpeiique jovis sacra execranda, vafrique Dogmata Batavi exotica. Denique, ne, quicquam desit, quod Praesule dignum Miretur aetas postera, Ille tuas nuper rediviva ABREDONIA Musas Auxit decore pristino▪ Hic tibi marcentes catus instauravit honores, Dudum prope inter mortuos. Languentesque oculos jussit te attollere, Tequ● Vegeto vigori reddidit. Ergo age, quisquis amas nomen, famamque secundam Aeternitati tradere, De Musis, Mystisque sacris benè disce mereri, Laudabili exemplo illius. Hinc tibi surget honos, patet hinc lata area, ubi se Cum laude virtus exerat. M. GUL. WALLAS, Latinae Linguae Professor, & Scholae Glasguënsis Praecept●r. In Venerandi & Sanctissimi Patris nostri, PATRICII FORBESII, DIVINA MISERATIONE ABREDONENSIS EPISCOPI, OBITUM, EPITAPHIUM. PLus decem olympiadas vixit COTHARISIUS Heros, Flemus eum propere sed cecidisse nimis: Nam multum famaeque opibusque sibique suisque Vixit, sed Patriae non satis; imo parum. Magna ac multa (inquis) fecit: majora sed olim Pluraque facturus (si modo vixet) erat. ALIVD. CUR bombarda minor majorque tonitrua bombis Assimulant? famae figna futura canunt. CUR non stemma patrum pictum ac insignia gentis? Vivus contempsit, mortuus illa magis. I, pictor, potius virtutem pinge, fidemque Divinam, humanam; clarus utraque fuit. Gratia pingatur, pingi nec gloria debet Qua fruitur, fingi nec quoque ment potest. ALIVD. QUid primo de te dicam? quid denique? Magne FORBESIORUM Heros, Abredonumque Pater. Te multo melius tua dicta & facta loquentur: Scripti à te referant enthea dicta libri. Facta DEI Domus, & Regis declaret, adaucta Auspiciis toties muneribusque tuis. Cedite Murthlaci, genus alta ab origine, Patres: Cedite Devanae, turba secuta, Patres. Vivat PATRICIUS, majorum alpha atque minorum: E cinere exsurgant Lilia, Caltha, Rosae. Quam foelix istos cineres quae continet Urna! Et nimium foelix qui tegit ossa lapis. ALIVD. SCRIBITUR à multis lesso arcto arctàque papyro Mors PATRICI; magnum vita volumen erit. Hanc quis scribet? Eam metuo ne deterat alter, Si nolit Natus scribere gesta Patris. Conscius hic morum, fidei zeliue paterni, Conscius hic jugis nocte dieue precis. O quantus si nunc superesses, docte Boëti, Vitis & Chronicis nunc foret ille tuis▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. POSVIT ROBERTUS DOUNAEUS, BIBLIOTHE CARIUS. SINGULTUS BOREAE, IN OBITUM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESULIS ABREDONIENSIS, OMNI LAVDE DIGNISSIMI, etc. QUid BOREA moestum spiras furialibus antris? Luctificoue sono murmura dira boas? Insolitumue furens placidi maris aequora turbas? Fluctibus & tumidis littora nostra quatis? Vimque parans, doctis gratissima rumpere gestis Otia; concutiens pectora moesta metu; Flatibus undiferis ne augusta Palatia Phoebi, Sacraue Musarum diruta, lapsa cadant: Numquid bella movens iterum pro conjuge saevis? Herculeâve dolens pignora caesa manu Ingemis? Insano & juvat indulgere dolori? Quaeque levet curas respuis aeger opem? jam nec acidalio flagrant mihi corda furore, Saevave pro actaeâ conjuge bella paro: Monstrido mâve manu prolem indignatus ademptam Prorumpo in fremitus, flamiva dira ciens: Non antiqua queror dispendia; supprimit ista Quae, mî intus stimulat pectora cura recens; Nec quaecunque recens dedit hos mihi cura tumultus, Aerumnis quanquam bis tria lustra premor. Frendriacae jam parva domus mihi damna videntur, Et Grantî praedas arbitror esse nihil: Et dictu durum quanquam & miserabile visu, Gordoni●um fatum mens putat esse leve: Grandius ecce nefas premit alto corda dolore, Vixque sui est compos mens agitata malis, Heu sacros inter Patres celeberrimus unus Nuper mitrati gloria magna chori, Sedis ABREDONIAE decus, & mea summa voluptas Eripitur gremio (proh dolor) ecce me●. Quem gens clara animis atque artibus inclyta belli De se prognatum FORBESIDUM alta domus jactat, & inde putat majores surgere laudes Quam Marte insignes quod tulit ipsa duces: An magis ipsa dolet tantorum facta virorum Magna premi unius laude sepulta viri? Palladiasque domus, fanum quâ Regulus altum Ostentat populis, hunc tenuisse juvat: Nobilis & quamvis proavos dimissa per altos jugera possedit plurima dives agri, Non divam Sophiam, sacri aut praeconia verbi Ortu aut fortunis inferiora putat. Hinc reducem in Patrias sedes, qui altaria curant Symmystam exoptant, dat rata vota DEUS. Virtutum rectrix prudentia cuncta gubernans Ordine, & ipsa gregem more decente regit. Clara viri virtus, magnae constantia mentis, Ingenium vivax eloquiumque potens, Et niveus morum candor, vultusque severi Majestas clemens fratribus anteferunt. Tanta latere diu potuerunt munera? Nunquam: Privato haec nimium commoda magna gregi. Regis amor mandat, poscunt hunc publica vota, Quam non ambîbat Praesulis ad Cathedram. Nescia mens fastus non affectabat honores, Ast animo invictus munera nulla fugit. Quae postquam subiit, magno moderamine Clerum Dirigit imperiis consiliisque fovet. Exemploque praeit, cuncti ut sua munera praestent, Attente inspiciens, quod jubet ipse facit. Hinc inter doctos mystas doctissimus altè Eminet, inque bonis optimus ipse cluit. Si quisquam doctae mentis monumenta relêgit, Non Augustini haec inferiora putet. Dulcius aurifluo haud fundit Chrysostomus ore, Suavi aut Bernardo mellea verba fluunt. Ingentes animos cordata que pectora gessit, Qualia Niliacus Praesul, & Ambrose. Quaeque prius sparsim variis clementia Coeli Cesserat, hic unus omnia dona tulit. Praesulis eximii nec tantum Ecclesia sentit Foelices curas auxiliumque pium, Sed, tibi quod propius forsan praecordia tangit, Hunc quoque senserunt docta Lycaea Patrem. Praeteriti reparat secli dum damna benignus, Et studiis ardor priscus, honosque redit. An non dura nimis, nimis heu mihi justa dolendi Causa datur? Numquid ingemere ipse vetes? Singultire juvat, moesto suspiria corde Tollam, nec luctus finiet ulla dies; Magna tibi BOREA fateor nunc causa doloris Orbarunt tanto quem fera fata Patre: At fremitus compesce graves, absiste furori Luctisico, & lachrymis ponere disce modum: Nec tibi foelicis fortuna dolenda parentis, Nec opus est casus ingemere usque tuos: Non illum claudunt ferratae limina mortis, Coelestes animos nec libitina capit: Spiritus aetherius Patrium remeavit Olympum, Et fruitur laetus jam propiore DEO: Atque tibi superest magni stirps maxima Patris, Qui praesens luctus leniat usque Tuos. Andreapoli moerens scribebat M. JOANNES ARMOVR, Philosophiae Professor, in Collegio Sancti Salvatoris. TUMULUS REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONENSIS EPISCOPI, Sanctioris Concilii Scoticani Senatoris, Univesitatis Abred, Cancellarii, Domini à Corse, etc. COnditur hoc Tumulo, fam● super aethera notus FORBESIUS, sacri gloria prima chori. Conditur hoc Tumulo, plenus gravitate serena Vultus, & insignis cum gravitate lepos. Nobilitate potens, lingua, calamoque disertus, Mente sagax, dextrâ fortis, & usque pius Terror erat Latiae turbae, quam fulmine vocis Pressit; ut invictus Relligionis Atlas. Nunc pretium pi●tatis habet, nunc aurea Coeli Templa tenens, CHRISTO carmina laeta canit. Quam sacer hic locus est! quanto dignat●s honore! Qui meruit tanti PRAESVLIS exuvias. AL. GARDENUS, Philosophiae Professor, in Acad. Regia Abred. REVERENDI ADMODUM PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS, Supremi Scotorum Senatus, CONSILIARI●, MAGNI ACADEMIAE CANCELLARII, DOMINO à CORSE, etc. EPICEDIUM. CYnthia, qui● nuper, tenebrosa expalluit umbra? Insolito riguit terra nivosa gelu? Corruit, & sacri quid Celsa Corona Lycaei, Quiddue Dicasterii, turbidine, ruptus Apex? Si qua fides vero est: monstrabant vulnera terrae. Coelum, bruma, forum, Celsa ruina Domus. Entheus, Heu, Phoebus terras, Astraea reliquit Aurea, Cecropiae magna Columna Deae. FORBESIUM abductum terris, HUNC infula deflet Sacra, Minerva gemit, luget & alma Themis. Solamen superest: Magni, Sacra Imago parentis In Coelo positi, viva relicta solo. Debitae observantiae ergô, Posuit JOANNES RAIUS, Philosophiae Moral. in Gymnasio Mareschallano Professor. EXEQUIIS PLURIMUM REVERENDI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONIENSIS EPISCOPI. PHILOMUSUS. PHILARETES. PHILOM HEu, quanta ingentis video spectacula luctus? Insolitae rerum facies (proh) publica fata Charaque non dubiis testantur funera signis: Undique funereas Cyparissos montibus altis Devolvi video, & tristes descendere Taxos, Pimplaei virides flaccescunt ruris honores, Conqueritur lachrymis oculos suffusa nitentes, Et quasi collisa languescit Gorgone Pallas, Luget ut amissa virga Cyllenius Alice, Pindus agit gemitus, moestum Cortina remugit, Clio lugubri vultus obducit amictu, Suaviloquos calamos Euterpe fletibus inflat, Lesboum refugit Polyhymnia tendere plectrum Calliope moesta fundit convitia lingua, Tris●e canens Erato fa●oles increpat horas, 〈…〉 dieis ululatibus implet, Melpomene tentat lachrymis lenire dolorem, Moesta Thalia sui renuit solatia luctus, Uranie 〈◊〉 moestas ad sydera voces, Imprimis tristes iterat gemebunda querelas Relligio, & foedo deturpat pulvere crines, Squalent Templa, gravi resonant & pulpita planctu. Fare age, quae ●antos Umbrae meruere dolores? Nam tu etiam ex imo ducis ●uspiria corde PHILAR. FORBESII manes, & magni Praesulis umbram Plangimus, & 〈◊〉 cineres tumulamus honore: Illum Pegaseis enutrivere sub antris Castalia de valle Deae, jam pendulus, infans Spes amplas, dat & ampla olim documenta futuri Ingenii, quales puero prudentia mores Fingit? jam totum spirant praecordia Phoebum. Socraticos tandem dignus conscendere currus Musarum meruit plansus, & praeside Phoebo Circundat capiti sacras ABREDONIA lauros. Ast ubi jam firmata virum persecera● aetas, Majorum menti subeunt moli mina rerum. Non jam sufficiunt totae Permessidos undae, Concipiunt alias mentis penetralia flammas, Vt Dii ardentes restringuere pectoris ignes Haud valeant Heliconis aquae aut Aganippidos amnes, jam Solymae sitienter hiat, dulcesque Syloae, Ardet aquas, sanctosque cupit superare Sionis Colles, & sacris CHRISTI succedere Templis: Hoc erat in votis: tandem pia Numina voti Damnavere reum, studiis desueta profanis Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenè mens enthea vates Imbibit, & totum versans sub pectore CHRISTUM Illius ingreditur sanctus penetralia Mystes Sacra serens: aliquot tandem labentibus annis Imponit capiti venerandam Ecclesia mitram, In plausus coiere Scholae, tunc undique doct● Turba togatorum meritos gratatur honores, jam marcescentis revir●scit gloria lauri, Ipse etiam ad tantae Phoebus praeconia famae Advolat, & celebri laetus comitante catervae Aonidum, saltat per amoenos Phocidis agros, Et choreas ducit per celsa cacumina Pindi: Verum ipsa ante alias hilari sua gaudia vultu Relligio testatur ovans, titulosque precatur Faustos, & tanto exultans se Praesule jactat; Namque illo haud alius vindex animosior hostes Ivit in adversos aut strinxit cominus ensem. Terruit ille quidem Lavinas Hannibal arces, Supremumque sibi victis Capitolia Can●is Speravere diem, sed tandem Martia Roma Collectis aquilis reparat dispendia belli, Et ponit trepida conceptos ment timores. Sed quod tot strictae rigidis mucronibus hastae, Et quod tot gladii, quod non & mille manipli Stipataeque acies valuere, hoc fulmine mentis Invictoque facit calamo, queis territat hostem Exanimatque duces, sternitque à culmine Romam: Vt jam Calvinum aut Lutherum vivere credas Papanas toties qui constravere Phalanges: Magna fuit quondam Babylon spolianda Trophaeis Ausoniis, nunc Scotorum spoliata Trophaeis Ausonia est Babylon, & jam Bella arma minasque Bellarminum. Et formidatas olim tua fulmina bullas. Qui Capitolina dominaris Iupiter arce Spernimus, Ingentem traxisti Roma ruinam, Lucifer è Coelo cecidisti, acceptaque clades Exiguam misero suadet sperare salutem. Nil possum ulterius, conabar pergere, sed mens Consternata jacet, veluti torpedine tacta Lingua silet: paucas nostri memorasse doloris Sufficiat causas, tantique in funere luctus. PHILOM Proh superi quid enim misero mihi denique restat Quam superos atque astra meis lassare querelis; Siccine praesidium Musarum, gloria, lumen, Lausque Caledoniae, Papanae malleus ille Haereseos, vindexue tui simul acer & ultor Enthea Relligio, communi morte peremptus Occidit, & fatis abiens concessit iniquis? Non po●uit pietas, non Coeli conscius ardor, Non probitas, non cana fides, Prudentia, & illa Vivida vis animi, & virtus contermina Coelo Dilectum, morbisue caput Lethiue triumphis Eripere, & vita dignum donare perenni, Aut hoc si nimium est, non saltem Nestoris annis? Et Vos Aonides, quondam pia Numina, Musae, Praesertim, cur non vetuisti gratus Alumnum Phoebe mori? Per te concordant Carmina nervis, Inventum Medicina tuum est, Opiferque per orbem Dicere, & Herbarum est subjecta potentia, Sic te jactabas memini, cum quondam captus amore Admisso Nympham premeres Peneida passu, Ergo quid aegroto non auxiliaris Alumno, Et quin afflictis affers solatia membris? Extinctum potuit Medicis Epidaurius Herbis Excire Androgeum, potui● Rhodopeius Orpheus Eurydicen stygiis cantu revocare profundis, Tu tamen heu oblite tui, heu oblite tuorum C●ssas FORBESIUM Medica fulcire cadentem Phoebe manu? Nescis, proh, nescis teue tuasue Aonidas moriente mori, viventeue vesci FORBESIO, vitali aura: sed credere dignum est Non sibi non aliis Phoebum potuisse mederi Aegro FORBESIO, nam vel Cyclopibus ictis Pastor ad Amphrysum rursus famulatur ad amnem, Aut iterum au●ato trajectus pectora telo Phoebus amat, visaeue cupit connubia Daphnes. PHILAR. Sed quid nos frustra scopulis impingimus undas, Aut quid nos tanto deflemus funera luctu FORBESII? Ex●viae hac tantum tumulantur in Vrna, Non jacet extinctus cujus mens coelica sedes Incolit aeternas, vita donata perenni: Non jacet extinctus, cujus celeberrima nomen Scripsit in aeternis praeclarum gloria Fastis: Vivit, FORBESIUS vivit super aethera notus. Mr THOMAS WALLAS▪ S.S. THEOL. Stud. & Ministerii Verbi Candidatus, in Academia Glasguënsi. IN OBITUM PATRICII FORBESII, EPISCOPI ABRED. etc. PATRICIUS silet hic Pr●●sul dignissimus, alto Pectore PATRICIIS clarior Ausoniis, Ingenio, genere, & genio praeclarus, Alumnus Musarum, sacri lucida gemma chori. Enthea mens sacrata DEO, fallacibus orbis Despectis curis, tota DEUM sitiit, Praefuit ut Clero, sic multum profuit illi, Dum licuit populo lux fuit alma suo. Lampada Relligio, columen Re●publica deflet, Et decus ereptum Patria moesta dolet. Coelestis vitae, clara & monumenta supersunt Doctrinae, eximii vivida imago viri, Consona foelici vitae mors fausta, perennis Fama solo, Superûm jungitur umbra choris. GLASGV●, Mr JOANNES HAMMILTONIUS. IN OBITUM Amplissimi, Clarissimi, Pientissimi, ac Reverendi in CHRISTO PATRIS, PATRICII FORBESII, ANTISTITIS ABREDONENSIS, Serenissimae Regiae Majestati à Consiliis Scotiae Secretioribus & Sanctioribus, Universitatis Abred. Cancellarii dignissimi, & Baronis à Corse generosissimi, honorandissimi▪ EPICEDIUM. ERoo jaces venerande Senex, Clarissime Praesul; Et tantum famae vivis in ore vagae? Certe vivis adhuc; & quamvis fama sileret, Nec poterit virtus, nec tua facta mori. Aeternantue tuam vitam Collegia, Templa: Ast eheu tantum te memorare queunt: Quod memorare tuas virtutes possumus eia; Eheu quod tantum te memorare licet. Queis oculis Urnam plenam, vacuamue Cathedram Cernemus? Madidis cernimus ista genis. Cum subit illius moestissima noctis imago Qua secuit vit● stamina Parca tuae; Perpetuas tenebras, noctem aeternamue videmur Cernere, nam lux te nostra cadente, perit. Cur non te Lacbesis Phoebo lucente necavit? Noluit esse tuae restis Apollo necis. Nocte fuit fato mersus Palinurus iniquo; Nocteue Presbyterûm tu Palinure cadis. Nox orbi nimium funesta, obscura; perennis Principium lucis sed fuit illa tibi. Et tu nolueras ortum expectare diei, Quippe prope adspèxti tu sine fine diem. I decus, i splendor noster, coelestia carpe Gaudia, sunt vitae quippe repôsta tuae. I Patriae Pater ac Lux sancta; i Serve fidelis, Ac intra in DOMINI gaudia magna tui. ALIVD. PATRICIUS jacet hic; ipso vel nomine clarus. Et certe hoc, omen non leve, nomen habet. Quippe illum invenies, regni vel teste Senatu, Inter PATRICIOS vix habuisse parem. PATRICIIS genuit nil majus Roma, nec isto PATRICIO majus Scotia clara tulit. PATRICIUS jacet hac & Sanctus Praesul in urna; Et recte titulus quadrat uterque viro. Munere praeclarus gemino, perfunctus utroque Et Clero, & populo commoda magna tulit. Ergo hodie unius duplex extinguitur astri Virtus, quique tulit commoda tanta perit. Plangite Scotigenae; Tumulo conduntur in uno, Et Sanctus Praesul, PATRICIVSue gravis. Lachrymabundus posuit, GUL. LAVDE●VS. Philosophiae Magister, & S.S. Theologiae Studiosus, in Academia Abredoniensi. MUSARUM ABREDONENSIUM LACHRYMAE, In Obitum Patroni & Phoebi sui, PATRICII FORBESII, PRAESULIS ABREDONENSIS. PLangamus Clarium quotquot Apollinem Ardenter colimus, major Apolline Noster FORBESIUS nam Pater occiddit, Ne dicam Sophiae parens. Qui nos languidulas, & prope mortuas, Claras omnigenis reddidit artibus. Plangamus lachrymis non mediocribus, Et nostrum & Patriae Patrem. Cunctis ille piis flebilis occidit, Ceu flendus potius: flendus acerbius Nobis, ah miseris, quam perit omnibus; Eheu FORBESIVS Pater. Eheu nunc cecidit Presbyterûm jubar, Mystarum columen; far quoque Consulum; Et splendor Boreae, gloria Marriae, Ingens FORBESIDUM decus. Sed vitae integritas, diaque sanctitas, In Sacro Officio mira fidelitas, Nec-non sedulitas FORBESII Patris Laudari nequeunt satis. Laudari nequeunt quae nimis aut satis, De●●eri nimium vel satis haud queunt. Illorum, at gemitus, moesta memoria Nostros amplificat, graves. Tam clari jubaris relliquiae piae, Solamen lachrymis protinus adferunt. Virtutumque viri, qui superest, nitor Ipsum non patitur mori. Haec sunt pulchra quidem, pulchrius at fuit Ipsum vel senio cernere debilem, Sed fortem ingenii dotibus; auream Monstrantem Sophiae viam. Ah! Quis nostra potest damna rependere? Eheu queis lachrymis, queis ululatibus, Tam chari capitis funera flebimus? jam ne sit lachrymis modus. Eheu nos miseras! Occidit, occidit Lux nostra & columen; Nobilis occidit Praesul FORBESIUS, doctus & ìnclytus Virtute & sapientia. E centro citiùs terra movebitur, De Coelo citiùs sydera decident, Quam nos FORBESII funera plangere Cessemus madidis genis. Condoluit idem GUL. LAUDERUS, Philo-musus. IN EXIMIUM DEI SERVUM, CONSULTISSIMUM JUNTA ac VIGILANTISSIMUM PRAESULEM, PATRICIUM, Nunquam interiturae memoriae, EPISCOPUM ABREDONIENSEM, Magno primum JACOBO, ac postea CAROLO Filio Regi nostro Serenissimo, à Consiliis Sanctioribus; Academiae Abredoniensis Cancellarium, ejusdemque Instauratorem desideratissimum; Baronem de Oneil, Dominum de Cotharis, etc. EPICEDIUM. SI genus anquiras; Heros COTHORISIUS: artes Simo teneras; Necdum conscia Glotta silet: Quâue Caledoniae jactant se jure Camoenae Regulia, hinc titulos arrogat ipsa novos. Ut decus Aoniae juvenis; sic prima Senatus Gloria, sic Mitrae gloria prima, senex, Nec media ablusit, teneris seniove, juventa: Constanti semper tramite crevit honos. ALIUD. EXimia eximium referant si symbola pectus, Unus FORBESIUS singula puncta tulit. Fronte refulgebat cum majestate verendâ Alliciens animos comis amabilitas. Illita sacratis fluitabant verba Labellis Nectare: & accepto pondere dicta daba●. Incidit obscuri si quando pagina Libri, Interpres (mirum) Lectio nuda fuit. Interioris erant ut pectora condus Athenes; Dexter lingua animi sic quoue promus opum. Quae bona cunque viro fuerant, quae Praesule digna, Uni cuncta poli cedere cura fuit. ALIVD. LUstra decem supraue decem septena peregit, Mente, manu, calamo, consilioue potens. Quod si pro meritis cedant virtutibus anni, Debuit innumeros evoluïsse dies. Efflagitantibus id, & divini viri meritis nostraque officio fundebam. PATRICIUS JAMISONUS, Philosophia Magister, & S. S. Theol. Studiosus, in Acad. Abredoniensi. Memoriae REVERENDISSIMI IN CHRISTO PATRIS, PATRICII, ABREDONENSIS EPISCOPI MERITISSISIMI, CONSILIARII REGII, ET DOMINI A CORSE, Viri perillustris, vitae integritate, ac omnibus virtutibus eximiis penè incomparabilis▪ Qui septuagenarià morte solutus, mortales reliquias, dum (CHRISTO jubente) resurgant immortales, Deposuit anno post humanae Salutis vindicem carne donatum 1635, vigiliis Paschae, HAEC MERITÒ MOERENSQVE SACRAVIT. HEîc pius Antistes situs est, Cathredaeque domusque Gloria; lux cunctis splendida Scotigenis; Inclyta Musarum soboles, columenue sacrorum Eximium, populo os usue salutiferum▪ Cum decies septem brumas vidisset; & aris Sacrásset vigiles cum totidem parochos: Huic curis senioue gravi, mors nuncia misit Expectata, quibus dextra columna rui●. Sic fractam morbo, tandem Mors ipsa taberna● Quinta pr●turae soluit Olympiade▪ NAENIA DE EODEM. TRistia dum foris haec ridet spectacula Roma Intus dum gaudet seditiosa cohors: Tu plangas grex parve DEI Pastore remoto; Ingemat hunc Clerus deseruisse Scholas. Munera nec jactet Trinarx, nam sanguis honorem Huic dedit & census; Pontificatus onus. APOSTROPHE. MUndus te peperit, suspexit homo, arripit aether; Flet te mundus, homo te indiget, astracolunt. IAC. GORDONIUS, Philosophiae Magister, & S. S. Theol. Studiosus, in Academia Abred. REVERENDISSIMI PATRIS IN CHRISTO, PATRICII, PRAESULIS ABREDONANIS, A Consiliis Regiis, Domini de Corse, etc. EPICEDION. MYstarum quid turba queunt? jam Cynthius orbem Liquit (delitiae gentis honosque suae.) Qualis erat Numidas inter pater Augustinus, Bizantîue viros aureus ore senex. Talis eras, in te Cyprianum, Gregoriosque, Et cum mille aliis vidimus Ambrosium. Regia perpetuam celebrabunt culmina famam, Olim Elphinstoni tecta dicata manu: Quae reduces habitant te deducente Camoenae. Quaeque DEUM resonant pulpita muta prius▪ jamque tuis Themis auspiciis, Medicinaue florent, Doctrinaeque omnes, te revocante vigent. In Patriam remeans, quem semper ment colebas Nunc cernis, summo perfruerisque bono. JOANNES KEMPAEUS, Philosophiae Magister, & S. S. Theol. Studiosus, in Acad. Abredoniensi. IN OBITUM Reverendissimi, Prudentissimi, Piissimiue Praesulis, PATRICII FORBESII, EPISCOPI ABREDONIENSIS, etc. HIc situs est Praesul, vita sanctissimus omni, Pieridum, Patriae, FORBESIDVMque decus. ALIVD. PRaeclaro quaecunque queunt de stemmate dici, In te FORBESI cuncta fuisse patet. Quantus qualis eras nec lingua retexere possit, Nec mens complecti quam probus atue pius. ALIVD. CUra, Labor, pietas, prudens vigilantia, virtus, Dulcedo morum, nobilitatis honos Hic tumulata jacent; rogitao: Dic quaeso, viator Possit an hic mundus jam superesse diu▪ Posuit Misakmos. M ʳ IAC. KEYTHE. IN OBITUM Reverendissimi in Christo Patris, PATRICII FORBESII, EPISCOPI ABREDONENSIS, AC DOMINI A CRVCE, etc. CARMEN FUNEBRE. ARtibus, haud pauci, pravis tolluntur in altum; Nunc prece, nunc pretio, saepe favore virûm. Invitum blandè sed vestigavit, & ultro FORBESIUM ambivit pontificalis honor. Hic sapiens Mystes, observantissimus aequi, Ingenio pollens, eximieque pius, Claruit eloquio miro: vigor entheus intus Ardens, in sancto pectore firma fides. Auxilium viduis, praesensque levam●n egenis Omnibus, orbatis saepe Parente Pater. Ferre crucem juvenis didicit, confectus & annis Constanter DOMINI servus obibat opus. Hic Instaurator purae pietatis, ab ipso In Synodo praestans ordo, decensue mane●▪ Hic à secretis regni, prudensque senator, Consilii magni, judiciiue fuit. Praesulis exigua Corpus requiescit in Urna, At cum CHRISTO animam jam Paradisus habet Olim cum Corpus redivivum sistet JESUS, PATRICIO toti vita perennis erit. Ponebat M ʳ Georg. Robertsonus, Abredoniensis. IN OBITUM Reverendissimi in Chrtsto Patris, PATRICII FORBESII, MISERATIONE DIVINA ABREDONENSIS EPISCOPI; Nec-non Celeberrimae Academiae Cancellarii, ELEGIA. SAnctorum tumulum, si fas violare querelis; Labitur ex oculis nunc quoue gutta meis. Hinc dolor, hinc lachrymae, cecidit FORBESIVS ille, Primum qui columen relligionis erat. Perdidit (●reptam fatis) Ecclesia prolem; Urna tenet cineres ABREDONVMque Patris. Cum vero omne sacrum mors importuna prophanet, Cur vitio vertis, diripuisse bonos? Hi dedignantur terrena palatia regum Queis terra indigna est, duxit ad astra DEUS, ABREDONUM decus atque Pater successit Olympo, Illic, ut nova sit gloria coelitibus. MUSARUM LACHRYMAE, TAntalidi moesto, vivos adhibere colores, Dum sumo ingenio, pictor & arte nequit; Sollicitos ducto texit velamine vultus, Effingi quoniam non potis ipse dolor. Castalidum valeas qui delineare dolores? Si gemitus velles pingere; pinge sonum. Sub pedibus, lauri dejecit Apollo coronam, Et planctus resonant consona fila lyrae; Condidit obductos (qualis cum deficit orbi) Vultus, nec radiis lumina laeta jacet. Tristia cupressi circundant tempora, serta, Non taciti hoc signum funeris, instar erit, Largis implentur lachrymis Heleconia Tempe, Terra nec ulla polo subdita moesta magis. ABREDONUM eripuit Musis quia parca patronum, Quo vivente melos, quo moriente dolor. JOANNES TAYLOR, ANGLUS; Philosophia Studiosus. IN REVERENDI ET SANCTISSIMI PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS▪ Et in summo Scotorum Senatu Consiliarii Obirum, EPITAPHIUM. OCcidit Abredonum Praesul FORBESIUS, ecce Parva tenet magni nominis urna virum. In quem non habet aut livor quod dicere possit, Quanquam caelicolas misit in arma deas. Namuefides, pietas, spes, quicquid denique tantum Aut talem potuit condecorare virum, Illius in niveo sibi sedem pectore legit: Pectore Caucasea candidiore nive. Labe carens ut vita fuit, nulliue potestas Noxia: sic visa est mors properata nimis. Hunc gemet extinctum cuicunue ecclesia curae est, Atque in solliciti parte doloris erit. MUSARUM IN DEFUNCTUM LACHRYMAE. VEre novo Phoebus, turba comitante sororum Visere Pierias vult Heliconis aquas. Solicitansque lyram sic solabatur euntes Visa sit ut longae non mora longa viae. Propter aquas tandem viridi consedit in herba, Et circumfusa est turba canora ducem. Tunc Phoebus cantate deae queis carmina curae, Et jam vernantes fallite voce dies. Incipiunt jussae. C●nit haec, qua Iupiter olim Laedam fluminea lusit adulter ave. Illa canit Veneris Martisque nefaria furta, Et Niobes lachrymas, & Phaetontis equos. Dumque deae sic facta canunt, sic aera mulcent, Melpomene querulis fletibus ora riga●. Et jam non potis hunc tantum superare dolorem Ingemit, & lachrymans talia voce refert. Occidit ABREDONUM Praesul FORBESIUS, hisque Vocibus in mediis victa dolore silet. Ingeminant musae lachrymas, & pectora plangunt, Tuta nec à digitis ora fuere suis. Quid vixisse juvat (clamant) quid libera fatis Vita, quid aeternas proderit esse deas? Non honor est, sed onus vita haec laesura ferentes: Solamen miseris est potuisse mori. Phoebus item querulis lachrymis testatur amorem, Et penitus fletu vincitur ipse s●o. Solatur miseras tamen, & Permissidis unda Amotis lachrymis, talia dicta dedit. Scilicet infausto nobis processit Olympo, Quae tantum terris abstulit hora virum. Spes superest animosa tamen: nam splendida claris Ingeniis non est orba relicta domus. Vivit Natus adhuc, magni spes altera patris, Solamenque mali vivat & opto diu. Ponebat moerens ALEXANDER DOWNY, Philosophiae Studiosus. IN OBITUM Reverendissimi & Charissimi Patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, PATRICII FORBESII, EPISCOPI ABREDONIENSIS, etc. CARMEN FUNEBRE JOANNIS FORBESII FILII. DUlce decus, genitor, vitali suavior aura▪ Luminis usura cui mage charus eram: Dum tua condecorant certatim funera quisquis Numen amat, virtus & cui clara placet: Aegra tui desiderio dum pectora tundunt Pontifices, proceres, plebs, studiosa cohors: FORBESIAE florem gentis cecidisse queruntur, (Quo se jactabat sospite nostra domus:) Regum consilium, magni occubuisse Senatus Ingenium, Patriae deliciasque suae: Orbatum Pastore gregem, moderamine mystas: Fulmineum verbi conticuisse melos: Instauratori lachrymas Academia pendit; Singultim tragicis vociferata modis, jam Musis Phoebum, studiis jam deesse patronum: Praesidum templis, pauperibusque patrem: Pulpita, saepe tuis facundo ex ore sonora Vocibus, atra gemunt: compita lessus obit: Flammiferis auras urbana tonitrua bombis Accendunt: populi sidera pulsat amor. Haec autem lamenta inter tot publica nemo est Qui tibi, sed Patriae quisque sibiue dolet: (Te superis etenim concentibus aurea Coeli Regia susceptum lucis in arce beat.) Talia cernenti quae mens mihi? quis potis esse Sensus? dum robur pectoris, ora, manus, Doctrinae & morum nectar, pia vota recordor, Mortemque heroam ceu Patriarcha fores: Exanimesque oculos digitis componere nostris Ut mihi, & exequiis solvere justa datum. Quid moestae superest proli, charisque propinquis? Quid faciant luctu pectora pressa gravi? Nempe PATRIS summi praeconia praepete cantu Vt celebrent, à quo tanta fuere bona. Qui majora dabit, cum clangor ab aetheris axe Eruet ex imis ossa sepulta locis; Restituetque animae Corpus, totusque micabis Aeternum aeterni Solis ab orbe jubar. Et pariles tentent gressus, quibus itur ad astra. Haec nos sanctorum fata suprema docent. Te DEUS ante dedit terris, nunc intulit astris: Dicant terra, Polus; laus sine fine DEO. Instabiles sub sole vices fugitivaque rerum Gaudia: mansuras PATRIA donat opes: PATRIA Coelestis, fundamine fulta superno Urbs sancta, aetherii nobilis aula PATRIS. Foelix cui cursum dat gratia, gloria metam. Sic mihi contingat vivere, sic moriar. SONNET. REaders of sacred Histories attended, Do find great Names in Monuments enrolled▪ Of faithful Pastors, and their Virtues told, For Praise to GOD, to make men diligent. Sage Cyrils', Austin in Disputes potent▪ Grave Gregory's, meek Melet, Ambrose bold, Sweet Cyprian, john with his Mouth of Gold, Star of his age Athanase permanent. Theodoret in Learning eminent, Well versde in Scriptures, Jerome, New and Old▪ True Flavian, kind Paulin, manifold Perfections of others excellent. These graces PATRICK FORBES richly had, Whereby GOD honoured was, the Church made glad. Upon the death of that Right Honourable, Right Reverend, and most worthy Prelate, PATRICK FORBES, Baron of Corpse and Oneil, Late Bishop of ABERDENE. COuld Man's excursive thoughts get stayed to muse Some unseen good there's found in badst news; (Fear can beget of wit in selfe-born fools, Prodigious Warnings train the Wyse at Schools) What's this of Death we see? so much affecting Of young of old propriety: thus projecting, Man's total ruin (Nature being deaths prize The Victory ours, we conquering enemies.) Belike the shout of ZION seems to roar, Racked with such grief not once heard of before. Her Northern-Church embellished to our sight, Was lately placed on top of ZIONS hight: Her Structure which the first Contract had made, (while tread-tramd Craftsmen scarce were to be had: The Master-builder wanting to command, Awlesse confusion winning th'upperhand) Those rude impolish stones which kept not line, She lately changed in jewels, gems divyne: Old rooms made void: replenished to content, Conscience the level of strict Government, She howls to miss what very now she had: And to our hearing sadly hath she said; My Mount doth smoke, it's shaked by IOVAH'S Hand, (Moses and Aron fled) how can it stand? Moses did watch true Sentinel without it: Aron Circundat terraces about it. Those being gone, who did so well surround me, The burning wrath of GOD's near to confound me. Is't so with ZION? is she so dejected, Who twice a-yeare our drooping heads erected, 'Gainst purest fears in gleaning Autumns Flowers, 'Gainst all distrustful hopes of Aesta's showers? Dare not those green Trees at the axe repine? Then rotten stock how neare's that fall of thine? Since clearest heads are drumled; then be sure The mudled way-floods can have no thing pure. Though in few Acts Man could abridge his plays: In many schens divided are his days. Since than we see the Tapers do decay, (Whent's dark) the candlestick may be a prey. SIR ALEXANDER CUMMIN, of Coutter, Knight. IN MEMORY OF THE RIGHT REUREND PATRICK FORBES Late Lord Bishop of Aberdene, Who deceased March xxviij. 1635. A Perfect Pattern of a peerless Guide, Was late enclosed in this Cask of clay; Wh'in Country, Church, and Policy beside, Of Government, with praise practised the way. A loving Landlord, Statist calmly bend, Preacher and Praelate, holy, eloquent. Mortem justi lugent cuncti▪ PATRICK MAITLAN, Of Karnfeichell and Achincrive. AARON'S OBSEQVIE. WHen Titan riseth from his bed, He guilds our day, and lends us life: But when abortive Night doth spread Her sable mantle, we're at strife, Even with ourselves, for sleep Death's friend, Whiffs in our face, and blows us blind. When Spring enambles Vesta's lap, Our Rose is sweet, our Damask's clean: But if a frost, or thunder clap, Pursue their buds, strait what was green, Is blasted, and their rotten Core, Infolds a cankerworm no more. When Rivers from their private source, Repay their Tribute to the Main, The rattling murmurs of their course, Proclaims their debt, and yet in vain, For there, how soon they hide their heads, Their lustre's gone, their Douceur fades. When Brydegroomes from their chambers come, To wed the Virgin Nymphs of May, The Violet, and primrose bloom, Len wreaths, and Laurels, to that play. But if or he or she shall fall, Their mirth's exchanged to a Madrigal. So whilst our Aaron's burning Light, In Urim and in Thummim shynd, Our Levits saw their Day, no Night, For Atho's Shadows still declind. But now in Ramah Aaron sleeps, And Rachel for her Husband weeps. So whilst our Aaron's Priestly Rod Did bud, did blossom, and yield fruit, jeshuruns other stems abroad, Proved withered sticks, and wanted root: But now he sleeps, and 'gainst his Vine, And Olive, Brambles now repine. So when our Aaron's boundless Ocean, Lent secret life, to Sacred Springs, Rephidims Rock by that commotion, Did drench Vrania's scorched wings: But whilst his deeps exhawled lie, Cherith's exhaust, and Kedron's dry. So whilst our pompous Aaron stood, To wed the Bride to her bridegroom, The Friends rejoiced, the Virgins bowed, And both unto the Wedding come: But now, the PARANYMPH is gone, And all the marriage Children moan. What then? have not Air, Earth, and Seas, Spent tears at ARON'S funeral? They have: But tears so drowned their eyes, That now their deepest griefs recall Their sluices: and to times to come, Say, Light cares speak, when deep grief's dumb. Mr WILLIAM WISHART, Person of Restarick. DEDICATED To the Neverdying Memory of The late Right Revend, Learned▪ and Religious Prelate, my best Friend, And most worthy Macenas, PATRICK, BY THE MERCY OF GOD, BISHOP OF ABERDENE, etc. WAlking alone, under a shade, near by a River side, Beholding how swift silent streams into the Sea did slide, The budding Grove, our youth, streams, times velocity, Floods falling in the Sea, declared all living flesh must die. Whiles thus as in a trance, I viewed the welkin clear, Unto my eyes and ears, at once odd objects did appear. I heard great tolling Bells, drums toucke, dead trumpets sounded, Canon's loud roaring, made such noise, Earth, Sea, and Aire resounded. But that which moved me most, I saw me near hand by, Great multitudes of mourning men, full sadly seemed to cry: Some said, Now IACOB'S gone, our PATRIARCH who bred us. Some like Egyptians mourning, cried, Our Ioseph's failed, who fed us: Some for mild Moses moand, even those who most did grieve him; Praying, if possibe it were, their vows might now revive him. Some for their DAVID dooled, most for the Temple great: Some for JOSIAS shouted in the Valley of josaphat. Their doole redoubled so, their cries became confused, That Nature's works all round about was stupefied, and mused. The tallest trembling Trees, whose stately tops upryse, And seemed through watery voults of air, to cut the crystal Skies, Did lower and lout them low, as witness of those wrongs; Elf-Echoe out of hollow Caves, resounds their sorrowing songs. The Clouds did cease to drop, the wavering winds to blow; The boughs on banks left off to bloom, the Seas to fall or flow: The sweetest stirring streams, that run in DEE and DONE, Shout to their equals, Stay your pace, & help us two to moan. The birds with chirming cheer, that cut the azure Skies, They cease to sing, the beasts to low, the fish to swim in Seas: The Sun and Moon amazed, and Stars, all still they stand, And all JOVE'S huge and curious work, the sea, the air, the land, Left off their kindly course, and cared with me to ken, About a Tomb what moved to mourn so many modest men. Thus whilst aghast we gazed, three out amongst the lave, In doric numbers sadly sounds these Songs about his Grave. 1. SONG. Sweet Shepherds Swanes, awake and weep, Since he is gone, who made you sleep: We want our gracious Governor, Who watched us both in Field and Tower. Now may we stray without a Guide; In earth there is none such beside. Great pains He took, to make us keep, To feed, to fence, our wand'ring Sheep▪ All our defects He cured and covered, Which Dogs and Wolves would have discovered. And now, no doubt, we'll go astray, Since we Him want who led our way. The crazed and cripple oft He healed them; The comfortless He never failed them. Our EAGLE who us taught to fly; Our PELICAN, our PHOENIX, hie; Great JOVA Grant, since He is gone, His ashes breed us such a One. 2. SONG. Our Church hath lost a Light, our State may now bemoan; Our Commonwealth, her Atlas wants, Religion a son, His blood amongst the best, as borne so was He bred, But what were those, if grace divine, had not Dame Nature clad? If Learning joined with Wit, if Grace with Gravity; If prudent carriage be in price, if matchless Modesty, Then, in a word, I vow, if Virtue lodged below, He was the worthiest wight for one, myself did ever know: Full forty years and five, his course of life I kende▪ O let me live his holy life, and make his happy end. 3. SONG. ST●rne Death, now do thy best or worst, and spare not; For thee and all thy dreadful Darts I care not. I stand not for thy fead, or friendship either, Short since thou slew my Son, and now my Father, And though myself thou kill, thou'lt not devour me: I hope to follow them who went before me. Tho for a space thou soul and body sever, In spite of thee this Saint shall live for ever. Whiles he was here, Nature and Grace contended; Whose he should be, they both their forces bended. His virtues live, and shall, do what thou may: To his great glore, shall after Ages say, Lo here entombed, this marble stone lieth under, Wits high Perfection, and our Ages wonder. Mr THOMAS MICHAEL, Person of Turreff. Sacrat, To the Immortal Memory of that Reverend Father in GOD, PATRICK FORBES, By the Mercy of GOD, Bishop of Aberdene, Lord of his Majesty's Secret Counsel, chancellor and Restorer of the University, Laird of Corse, and Baron of Oneill. Like as in May, the country Sheep-herdling, Pulling the painted Beauties of the Spring, Doubts with herself, whether to make her choose, The Pansey, Lillie, Violet, or Rose; The yellow, red; the purple, green, the blue▪ Or thousand-thousands of some other hue: Even so my Muse, when as herself she raises, And bends herself to point our Prelate's Praises: This Field such rare things offers to her view, That mute she stands, and bids her Task Adieu, His various Virtues muster in such store, Abundance strains her more, than Want before. For neither Zeuxes, nor Apollo's can Paint the perfections of so rare a Man. His Majesty, his Port, his Court, his Grace, Did lively portray forth his Worth, his Race. As his Grandfathers, in our Civil Wars, Were foremost: foremost eke in settling jars: So he in both did beautify his Clan, Foremost in Peace, in War a valiant Man. As for his truth, in whit let it be painted, Which never time with spot or stain once tainted, His love to Learning, his delight in Arts, Quickened the vigour of his natural parts. Both humane things, and heavenly things, he knew: All things were subject to his Soul her view. Like as an other Prelate said of late; He knew not what it could be to forget: Even so from him was hid nothing at all, Betwixt the moving and th'unmoving Ball. This knowledge of the things created, moved him To love their Maker so (who so had loved him) That ravished with His love, he preached His Name, To his own Servants, much like Abraham: Not like these Barons, whose commodity, Makes up their own, their servants piety: Who sheare their Flocks, who slay them: but to feed them, Who scorn, who care not how their Pastors lead them, To come, & hear his wisdom, men did strive, Like Bees contesting for their honey hive. His House a College was of Piety, A Compend of an University: Where sweet Ambrosia filled, and never cloyed, And blessed all those, that this sweet food enjoyed. Where who were given to virtuous contemplation, Did find a world of happy contentation. Whence sprung that spark (which now succeeds his Sire) The brighest lamp within the Scots Empire. Such Virtue, Worth, such Wit, such Piety, Made Court and Church his Suitors both to be. For Court and Church admiring both his fame, The Court his counsel craved; the Church the same. Thus he who ruled his own House so of late, Did rule his Lords, in the Cathedral Seat. And who of late, gave counsel in small things, Became the Counsel's Counsel, Light of Kings. The absence of this shining Light hath made All faithful Workers in Christ's Vineyard sad: And makes them all with watery Eyes to pray, That such a Light dispel their Clouds away. The absence of this Light (as one reported, A faithful man, who then in Court resorted) Did move our sovereign so, that oft he said, I know no Worthy, worthy to succeed. Through absence of this shining Light, we see Th'eclipses of this University. Her sun's gone down, and darkened is her Day, Come Phosphor, come, come drive her clouds away. Thus shortly with my country Sheep-herdling, I pulled have some Beauties of the Spring: But while I look upon the Ground alone, Pulling this hour, me thinks I pulled none. The Fields replenished, as it was before, And fragrant Odours wax aye more and more. Mr JOHN LUNDINE, Professor of Humanity, In the University of ABERDENE. In Honour of the Right Reverend FATHER IN GOD, PATRICK FORBES Bishop of Aberdene, Baron of Corpse and Oneill, one of his Majesty's most Honourable privy Counsel, etc. IF all the Gifts that Nature could afford; If all Perfection Art could add to Nature▪ If in high Place to serve, and not debord; If good works done what could a creature; Could have procured deaths respite, or delays; Brave CORPSE had past Methusalem his days. M. I. L. P. A. SACRAT To the Immortal and Blessed Memory of that Honourable and Reverend Father, PATRICK, Late Bishop of Aberdene, Chancellar and Restorer of the University there; One of his Majesty's most Honourable Privy Counsel, etc. Who departed this present life upon the 28 of March, 1635. EPITAPH. I. YOu sacrad Swans, that in Shiloah swim, And dip in Dew Divine your candid Quills; Which Great JEHOVAH, EL, and ELOHIM, In Silver Showrs, and Lectean Streams, distils, From Sacred Zion, and from Hermon Hills, Lend me some lurid Lines, and woeful Verse, To honour this most Honour-worthies Hearse. Whose Concave keeps, enclosed, and confined, The mortal Moold of a most matchless Man: The Manor late of his immortal Mind, With all great gifts, and Graces, garnished then, Now in a Siege Celestial inshrynd: Whose wondrous Worthiness so plain appeared▪ That Wisdom wondered, & the World admired. What Part perexcellent did any Spirit, Of his Condition, Quality, and Case, Possess, express, here practice, and inherit, But that this Great DIVINE, with wondrous Grace, And Pow'r-perswading, proved in every Place▪ Most evidently, exquisite, and wise; Unparallelled here PRELATE PATRICK lies. II. OUr holy HELIE is inhumed here; A pious Prelate, prudent, sans a Pier: So soundly sage, so solid, and sublime, That Pens unpolisht never shall exprime, So wisely wise, wrought with the Word Divine, That Faculties profound can not define. Perfectly polished in the precious parts, Of all the humane, and the heavenly Arts; That perfect did (if that Perfection can here be immured) in a mortal Man: Who proved a Pattern to the Pastors all, Conformlie that before the Altar fall, And do divinely worship (as the Word Clearlie commands) the Everliving LORD, His Sentences so sage, so sweet, and calm, Flowed from him flowantlie, like Floods of Balm. His Proaves and his Pedigree, I pass, That honourable, and e'er worthy was. Yet unto them, and unto all this Land, His Life lent Light, and as a Star did stand▪ Praeshyning still, and with so solemn Show, That all the World his Christian carriage know. Unto the point and period wherein His Soul ascended from this Sink of Sin: While softly breathing, from his Breast, his Breath, He sleeped sweetly, as disdaining Death: And with us left an Everliving Fame; A notable Renown, and Noble Name. III. PASCH-DAY the Son of Righteousness arose; And He the day before his course did close, (T'attend the triumph of that Glorious Day, That all the Righteous should remember aye) His Soul ascending 'bove the crystal Coome, While that its Relics in this terren Tomb here lies, it there, aye Haheluiah singes, To magnify the Mighty KING of Kings; And prostrate low, before the Mercies Throne, Duly adores the TRINITIE-TRINE-ONE: Enjoying, justified, the rich Reward, To all the Pious promised, and prepared. A Guerdon Great, past Compass, and Compare, For their blessed Works, that follow them up there; Where Peace and Pleasure have no period, But endless are, as th'Ever-living GOD: And where with Heavenly Hosts of holy Saints, He e'er and e'er there Haleluja chants. Mr AL. GARDEN, ADVOCATE. Upon the much-lamented death of the most Reverend Father in CHRIST, BISHOP PATRICK, Late Lord Bishop of ABERDENE, etc. EPITAPH. WIthin this Casket is inshrynd, Who now triumphs o'er Death's Assyze: In whom, with Skill, Grace was combined, To make a Praelate of rich prize. A faithful Steward he was still, Who sterved none through want of Food: Dispensing all his Masters will, Rejoicing in the people's good. In Church, or Civill-Policie, Few could to him be parallel: Daystar he was of the Clergy; Nay, Pillar of the Common-weall. Wealth was not his Petition; With gift of Heritage content: Honour, without Ambition, His worth procured, and good Descent. And, to be short, he nothing wanted, To make him Mirror of this Age: This truth by all men must be granted, Few so victorious left the Stage. Which makes us act, in mourning Verse, Sad Interludes, now o'er his Hearse. ANOTHER. SOme hold it rare, to find void of deceat A witty Statesman, or without oppression One bearing rule: nay, careless in conceit Of Coin, to see a Churchman by Profession. Lo, here entombed then doth a Phoenix lie, Who lived all three, and did unspotted die. Mr JAMES GORDON, Then Student, New Minister of GOD'S Word, at Kearne. EPITAPH Upon the death of PATRICK FORBES Late Bishop of Aberdene. OF all this All, the Universal frame, The Beauty, BRITAIN is, and ABERDENE: Gives both a Grace, and Grandour to the same, For all is singular that there is seen: But eminent above these all is One, The chief and highest honour of that Town, Late Praelate PATRICK, glory of the Gown BRITAIN this All, & He graced ABERDONE, And was an Ornament to all alone. MISAKMOS' Mr JAMES KEYTH. A THRENODIE, Upon the Lamentable, and ever to be deplored death, of the most Reverend Father in CHRIST, PATRICK, Late Bishop of Aberdene, One of the Lords of Privy Counsel, and Right Honourable Laird of Corse, and Baron of Oneill. HIs Birth, sad Muse, his life, his death, pass by, And all that followed these, and do not pry, In these transplendent rays, of Virtue's light, Which looking to, may thee bereave of sight: But in thy passing by, take once a glance, And make that glance, his praises to advance. First in his birth, which is but least of all, But great indeed: but here to mind I call, His vert'ous life, by all so still renowned, That with it, as a Garland, Birth was crowned. His godly life, with glistering Wings of Fame, Doth to all ages eternize his Name. As in his mortal life, to CHRIST he lived, So now with CHRIST, & unto CHRIST he died. We do our Neighbour miss, but his hath found, CORNELIUS, we cause for to resound: The hills and dales with sorrow, he with joy: We for our Shepherds loss, not he, for why? His Shepherd he hath found, he now is crowned, Which fills his heart with joy, makes ours to sound With grief, away from us to PAUL hath gone Our TIMOTHY, his precepts every one How he hath kept to show, which makes our heart, With joy, with grief, for him to burst, to smart For us. Ah, ABERDENE! Ah ABERDONE! Thy Light's eclypsed, from thee thy joy is gone. My Muse would speak, but it doth blush for shame, Not being worthy to sound out His Fame. Mr ALEXANDER WHIT, Student in Divinity. ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD, PATRICK FORBES BISHOP OF ABERDENE. WE need not be lugubrious, For this sweet holy One, Who now from us away is reft, Unto that heavenly Throne. For now he wears the Diadem Of Glory Immortal; For his good works in Heaven shine, Like Stars celestial. But to the LORD Omnipotent, Who him hath princely crowned, Let us give thanks, and eke His praise, With heart and voice resound. A rarer Man could not be found, As this, on earth to dwell: For he in Virtues all, but most In WISDOM did excel. His virtuousness for to express, It is but all in vain; Because to all are manifest, His Virtues without stain. A Godlier could not be found, All mortal men among; Who for his good and godly life, Unto the Heavens is gone. JOHN JOHNSTON, Student in Philosophy, In the King's College of Aberdene. Raban's Regrate, For the present loss of his very good Lord, Patron, and Master, PATRICK FORBES, Bishop of Aberdene, Baron of Corpse and Oneill: Who, most Peaceably and Godly, departed hence, to a Better life, upon Easter-Even, about 3 aclocke in the morning; at his Palace in Old Aberdene, adjacent to the Cathedral Church; in the 71 year of his Honourable Age, and the 17 year of his Godly Governament. March 28. Anno 1635. Behold! Alas! Here lieth ONE, Who, on this Earth, Compare had none. A Learned Patron, Wyse, and Grave. A Consul good. What would you have? Chief Orator of Scotland's North. The World can not afford his Worth. A Prelate, and a Pastor good; Who, in due time, gave Heavenly Food, At Morn, at Noon, and Evening tied, Unto His Flock, sweet JESUS bride. The Poor, with Meat, He fed also, None hungry from His House did go. A CROSS into His Badge He bore, And followed CHRIST, who went before, But half a day, for to prepare For CORPSE, with HIM, an Heavenly Share. Then, Death! Where is thy Sting? Let see. And, grave! Where is thy Victory? Your Honour in the Dust is spread: PATRICRE now reygnes with CHRIST, His Head. Death's but a Passage, to convoy Such saints into their Master's joy.. The LORD prepare us, less, and more, To follow Him: he's gone before. Good Sirs, I am bihind the rest, I do confess, for want of Skill: But not a whit behind the best, To show th'affection of good Will. EDWARD RABAN, Master Printer, The first in Aberdene. FINIS.