Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus.

Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus.

Table of contents

Title page

INDEX SERMONVM Aliorumque opusculorum quae funebri hoc libro continentur. A TABLE Of the Sermons and other Wrytinges contayned in this Funerall Booke.

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Marmori sepulchrali cum gentis & familiae & muneris insignibus, incisa sunt haec verba.

SALUS PER CHRISVUM. NEMO TOLLAT, QVI DEUM TIMET.

To the Truelie Honourable, and vvorthie of Reverence, Dr IOHN FORBES OF CORSE, Rector of the Universitie of Aberdene, and Professor of Divinitie in the same.

A Dolorous Expression, of a wofull Breach made in our Church and Policie, By the death of that Honourable, Discreit, and admirably gifted Prelate, PATRICKE FORBES OF CORSE, Late Bishop of Aberdene, Chanceller and Restorer of the Universitie of the same, and worthilie-one of his Majesties Privie Counsell, &c. Who, vnder the hope of a Glorious Resurrection, most chearfully layd downe his Tabernacle, at his Palace in Aberdene, the xxviij of March, 1635.

Of His Sepulchre.

AN ECLOG On the Death of the same Incomparable Prelate:

ARTHURI IONSTONI, M. D. MEDICI REGII, EPIGRAMMA DE HOC TUMULO, Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore & aere perenniorem excitavit.

Nobili, Clarissimo ac Generoso Domino, Domino IOANNI FORBESIO, Domino à CORSE, Baroni de ONEIL, &c. Universitatis Abredoniensis Rectori Magnifico, S. S. Theologiae Doctori eximio, ejusdemque, in Academia Regia Professori dignissimo, Musarum Abredonensium acerimo vindici ac protectori, haec qualiacunque Oratoria & Poetica variorum auctorum munuscula serio commendar, IO. LVNDINVS, in Academia Regia Humanior•m Literarum Professor, & Facultatis Artium, pro tempore, Decanus.

A SERMON, Preached at the Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of Aberdene, In the Cathedrall Church of that Dioces, the 9 of Aprill, 1635; by ROBERT BARON, Doctor and Professor of Divinitie, and one of the Ministers of GOD'S Word in the Burgh of ABERDENE.

A FVNERALL SPEACH, In commemoration of the right Reverend Father in GOD, PATRICKE FORBES of CORSE, late Bishop of ABERDENE, Chancellour and Restorer of the Universitie thereof, one of his Majesties most honorable Privy Counsel, a jewell both of Church and State, Baron of ONEIL, &c. Delivered Apr. 12. 1635. by ALEXANDER SCROGIE, Doctor in Divinitie, and ordinarie Minister of Gods word in the Cathedrall Church of ABERDENE.

A SERMON, Preached at the Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of ABERDENE, In the speciall Church of the Citie of ABERDENE, called Saynct Nicolas, the xij of Aprill, 1635.

HOLINESSE TO THE LORD, OR A SERMON Vpon the 36 Verse of the 28 Chapter of Exodus: In Commemoration of the most worthie and Reverend Praelate of blessed memorie, PATRICK Bishop of ABERDENE;

And graue vpon it lyke the ingraving of a signet, HOLINESSE TO THE LORD.

Holinesse.

A CONSOLATORIE SERMON, Preached vpon the death of the R. R. Father in GOD, PATRICKE FORBES, Late BISHOP of ABERDENE;

Some Letters, or Epistles, with some other Monuments, concerning the godlie entrie of PATRICKE FORBES of CORSE, to the Bishopricke of ABERDENE; and His happie Governement, and blessed departure to Coelestiall joye.

Letter of King IAMES, of Glorious Memorie, King of GREAT BRITANE, FRANCE, and IRELAND, &c. To the Arch-bishops and Bishops of SCOTLAND.

Letter of the Arch-bishops and Bishops of SCOTLAND; To the Laird of CORSE.

Letter of the Arch-bishop of Saynct-Andrewes, To Master Thomas Mitchell.

Letter of a most Reverende Father in GOD, IOHN SPOTSWOOD, Arch-bishop of Saynct-Andrewes, To PATRICK FORBES, Laird of CORSE.

Letter of the Laird of CORSSE, to Master THOMAS MITCHELL.

Another Letter of the Laird of CORSSE, To M. THOMAS MITCHELL.

Letter of the Ministers of the Diocesse of Aberdene, To Patricke Forbes, Laird of Corse.

Certificatio D. PATRICIO FORBES de CORSE, in Episcopatum Aberdon. electo.

Procuratorum ad exhibendam certificationem De Electione Episcopi.

DIPLOMA REGIUM, DE PROVISIONE PATRICII FORBESII, EPISCOPI ABERDONENSIS.

Letter of a most Reverende Father in GOD, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, To Master Thomas Mitchell.

Instrument, anent Patricke Bishop of Aberdene, his Admission to the sayd Bishopricke.

Letter of a most Reverende Father in GOD, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, To Patrick Forbes of Corse, Bishop of Aberdene; in the tyme of the sayd Patrick's sicknesse.

Letter of a most Reverend Father in GOD, and most honourable Lord, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, Primate, and Lord high Chancellar of Scotland; To Doctor Iohn Forbes of Corse; vpon the report of the Godlie death of his Father, Patrick Forbes of Corse, late Bishop of Aberdene.

Letter of a right Reverende Father in GOD, Iohn Guthrie, Bishop of Murray, to Iohn Forbes of Corse, in recordation of his Father Patrick Forbes of Corse, late Bishop of Aberdene.

Letter of a Right Reverende Father in GOD, Thomas Sinsarfe, then Bishop of Brechin, (now Bishop of Galloway) to Iohn Forbes of Corse; concerning the decease of his father, Patrick Forbes of Corse, late Bishop of Aberdene.

Letter of a Right Reverend Father in GOD, Iohn Maxuell, Bishop of Rosse, to Io: Forbes of Corse; in recordation of his Father, Patricke Forbes of Corse, late Bishop of Aberdene.

Letter of a right Reverend Father in GOD, Adam Ballendine, Bishop of Aberdene; To Doctor Iohn Forbes of Corse.

Letter of a Right Reverend Father in GOD, David Lyndsay, Bishop of Edinburgh; To Doctor Iohn Forbes of Corse.

ADVERTISEMENT TO THE READER.

Pars Epistolae Magistri IOANNIS SETONI, Philosophiae Professoris, in Collegio Mareschallano, quod est Aberdoniae, ad Reverendissimum in CHRISTO Patrem, ADAMVM BALLENDINVM, PATRICII FORBESII Proximum Successorem in Episcopatu ABERDONENSI.

NOBILI, CLARISSIMO, ET REVERENDO VIRO, D. IOANNI FORBESIO, BARONI DE ONEIL, DOMINO à COTHARIS, S. S. THEOLOGIAE DOCTORI EXIMIO; Ejusdemue Professori spectatissimo, Universitati Aberdonensi summo cum gaudio, postliminiò revocato, Ejusdem que Rectori Magnifico, &c. Hanc suam feralem opellam D. D. LEOCHAEUS.

ORATIO FVNEBRIS, 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, &c. 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.

Jnvestigatio ingentis invictique solatii quod ex DOMINI NOSTRI IESV CHRISTI sessione ad dextram DEI, ubertim & constanter percipiebat, PATRICIUS FORBESIUS à CORSE, 〈 in non-Latin alphabet 〉 Episcopus Aberdoniensis, Consiliarius Regius, Studii generalis Aberdoniensis Instaurator & Cancellarius, Baro de Oneil, &c. Quam ad DEI gloriam, & audientium aedificationem, & proprii doloris levamen, pro Concione proposuit IOANNES FORBESIVS Filius.

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PARS SECUNDA, De Fructibus quos ex praecedenti doctrina Fideles percipiunt. Cum Applicatione ad PATRICIVM FORBESIVM▪ Beatae Memoriae, Episcopum ABERDONIENSEM.

PARS TERTIA, De officiis imperatis hoc versu 1. Psal. Cx. & qualiter in eis se per DEI gratiam gesserit memoratus PATRICIVS.

Metrum Consolatorium.

EIVSDEM IOANNIS FORBESII DISSERTATIO. DE VISIONE BEATIFICA. LECTORI S.

DISSERTATIO, De Visione Beatifica.

EPITAPHIA METRICA. VIRI OPTIMI & INTEGERRIMI, PATRICII FORBESII, EPISCOPI ABERDONENSIS, IN SUPREMO SENATV CONSILIARII REGII, COMARCHAE A CORSE, &c. EPICEDIUM.

IN OBITVM REVERENDISSIMI EPISCOPI ABERDONIENSIS▪ PATRICII FORBESII A CORSE, &c.

IN OBITVM REVERENDISSIMI PRAESVLIS vitae integritate eruditione & generis splendore Clarissimi PATRICII FORBESII, &c. ANDREAS RAMSAEVS, Pastor Edinburgenus.

In eundem eodem Auctore.

In eundem eodem Auctore.

Memoriae Sacrum REVERENDISSIMI IN CHRISTO PATRIS, NVPER PRAESVLIS DIGNISSIMI ABERDON. PATRICII FORBESII DOMINIA CORSE, BARONIS DE ONEIL, &c. Duobus Regibus à Secretoribus Consiliis.

ALIVD.

Aliud in vitae mortis que genus.

In eundem Academiae Aberdonensis restauratorem.

LECTORI S.

CORIDON ECLOGA.

INCERTO AVTHORE, AD LECTO•ES.

CORIDON.

REVERENDISSIMI IN CHRISTO PATRIS & DOMINI, PATRICII FORBESII, ANTISTITVM ABERDONIENSIVM OCELLI, Academiae Cancellarii & Instauratoris, Consiliarii Regii, Toparchae Cotharisii, &c. 〈 in non-Latin alphabet 〉, ELOGIVM FVNEBRE.

EPICEDIVM REVERENDISSIMI PATRIS PATRICII FORBESII A CORSE, EPISCOPI ABERDONENSIS, &c. Qui natus Anno Domini 1564. Mense Augusto, Piè obiit Anno Domini 1635. pridie Paschatis.

REVERENDISS. & ILLVSTRISS. PRAESVLIS, PATRICII FORBESII A CORSE, Episcopi Aberdonensis, PROSOPOPEIA.

Dulcissimis Manibus Aeternaeque Memoriae PATRICII FORBESII Baronis à Corse, Illustrissimi, Prudentissimi Praesulis Aberdonensis eruditiss. Reverendiss. Instauratoris & Cancellarii Universitatis vigilātiss. Munificentiss. Maecenatis ac Patroni sui Dilectiss. Colendiss. Threnis Naeniisque Virgilianis Parentavit Devinctissimus & Moestissimus Cliens ac Cognatus, GVLIEMMVS GORDONIVS, Medicinae Doctor, & ejusdem publicus Professor, in Academia Aberdoniensi.

REVERENDI PATRIS, PATRICII FORBESII, ABERDONENSIVM EPISCOPI, Praesulis, Pietate, Sapientiâ, & Doctrinâ spectatissimi, EPICEDIVM.

IOANN. V.35. 〈 in non-Latin alphabet 〉. PRAESVLIS MERITISSIMI, PATRICII FORBESII, ABERDONENSIS EPISCOPI, FOELICI MEMORIAE, Sacravit hoc CARNEN.

IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESVLIS ABERDONENSIS, SANCTIORIS CONSILII SCOTICANI, SENATORIS PRVDENTISSIMI, DOMINI à CORSE, &c. Maecenatis & Patroni sui Colendissimi, qui die 28 Martii 1635 vitam cum morte commutavit, ELEGIA.

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.

MISERRIMA ECCLESIAE & UNIVERSITATIS ABREDONENSIS, (Quae sub DONAE & DEAE Fluviorum nominibus Poëticè intelliguntur) Conditio ante tempora Beatissimi PRAESVLIS PATRICII FORBESII, A CORSE, CUM FOELICISSISIMA & FORTVNATISSIMA earundam Cōditione, florente PATRICIO, comparatur, & inter se conferuntur.

S. M. Reverendissimi in Christo Antistitis, PATRICII FORBESII A CORSE, Episcopi Abredoniensis longè Eminentissimi EPITYMBION.

IN OBITUM REVERENDISSIMI EPISCOPI ABREDONIENSIS, PATRICII FORBESII A CORSE.

In Venerandi & Sanctissimi Patris nostri, PATRICII FORBESII, DIVINA MISERATIONE ABREDONENSIS EPISCOPI, OBITVM, EPITAPHIVM.

ALIVD.

ALIVD.

ALIVD.

〈 in non-Latin alphabet 〉.

SINGVLTVS BOREAE, IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESULIS ABREDONIENSIS, OMNI LAVDE DIGNISSIMI, &c.

TVMVLVS REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONENSIS EPISCOPI, Sanctioris Concilii Scoticani Senatoris, Univesitatis Abred, Cancellarii, Domini à Corse, &c.

REVERENDI ADMODUM PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS, Supremi Scotorum Senatus, CONSILIARI•, MAGNI ACADEMIAE CANCELLARII, DOMINO à CORSE, &c. EPICEDIVM.

EXEQUIIS PLURIMUM REVERENDI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONIENSIS EPISCOPI.

IN OBITVM PATRICII FORBESII, EPISCOPI ABRED. &c.

IN OBITVM 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.

ALIVD.

MVSARVM ABREDONENSIVM LACHRYMAE, In Obitum Patroni & Phoebi sui, PATRICII FORBESII, PRAESULIS ABREDONENSIS.

IN EXIMIUM DEI SERVUM, CONSULTISSIMVM IVNTA ac VIGILANTISSIMVM PRAESVLEM, PATRICIVM, Nunquam interiturae memoriae, EPISCOPVM ABREDONIENSEM, Magno primum IACOBO, ac postea CAROLO Filio Regi nostro Serenissimo, à Consiliis Sanctioribus; Academiae Abredoniensis Cancellarium, ejusdem que Instauratorem desideratissimum; Baronem de Oneil, Dominum de Cotharis, &c. EPICEDIVM.

ALIUD.

ALIVD.

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.

NAENIA DE EODEM.

APOSTROPHE.

REVERENDISSIMI PATRIS IN CHRISTO, PATRICII, PRAESULIS ABREDONANI, A Consiliis Regiis, Domini de Corse, &c. EPICEDION.

IN OBITUM Reverendissimi, Prudentissimi, Piissimiue Praesulis, PATRICII FORBESII, EPISCOPI ABREDONIENSIS, &c.

ALIVD.

ALIVD.

IN OBITUM Reverendissimi in Christo Patris, PATRICII FORBESII, EPISCOPI ABREDONENSIS, AC DOMINI A CRVCE, &c. CARMEN FUNEBRE.

IN OBITVM Reverendissimi in Chrtsto Patris, PATRICII FORBESII, MISERATIONE DIVINA ABREDONENSIS EPISCOPI; Nec-non Celeberrimae Academiae Cancellarii, ELEGIA.

MVSARVM LACHRYMAE,

IN REVERENDI ET SANCTISSIMI PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS▪ Et in summo Scotorum Senatu Consiliarii Obirum, EPITAPHIVM.

MUSARUM IN DEFUNCTVM LACHRYMAE.

IN OBITVM Reverendissimi & Charissimi Patris sui 〈 in non-Latin alphabet 〉, PATRICII FORBESII, EPISCOPI ABREDONIENSIS, &c. CARMEN FUNEBRE IOANNIS FORBESII FILII.

SONNET.

Vpon the death of that Right Honourable, Right Reverend, and most worthie Prelate, PATRICKE FORBES, Baron of Corse and Oneil, Late Bishop of ABERDENE.

IN MEMORIE OF THE RIGHT REVREND PATRICK FORBES Late Lord Bishop of Aberdene, Who deceassed March xxviij. 1635.

AARON'S OBSEQVIE.

DEDICATED To the Never-dying Memorie of The late Right Revend, Learned▪ and Religious Prelate, my best Friend, And most worthie Macenas, PATRICKE, BY THE MERCIE OF GOD, BISHOP OF ABERDENE, &c.

1. SONG.

2. SONG.

3. SONG.

Sacrat, To the Immortall Memorie of that Reverend Father in GOD, PATRICKE FORBES, By the Mercie of GOD, Bishop of Aberdene, Lord of his Majesties Secret Counsell, Chanceller and Restorer of the Universitie, Laird of Corse, and Baron of Oneill.

In Honour of the Right Reverend FATHER IN GOD, PATRICK FORBES Bishop of Aberdene, Baron of Corse and Oneill, one of his Majesties most Honourable privie Counsell, &c.

SACRAT To the Immortall and Blessed Memorie of that Honourable and Reverend Father, PATRICKE, Late Bishop of Aberdene, Chancellar and Restorer of the Vniversitie there; One of his Majesties most Honourable Privie Counsell, &c. Who departed this present lyfe vpon the 28 of March, 1635. EPITAPH.

Vpon the much-lamented death of the most Reverend Father in CHRIST, BISHOP PATRICKE, Late Lord Bishop of ABERDENE, &c. EPITAPH.

ANOTHER.

EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene.

A THRENODIE, Vpon the Lamentable, and ever to bee deplored death, of the most Reverend Father in CHRIST, PATRICKE, Late Bishop of Aberdene, One of the Lordes of Privie Counsell, and Right Honourable Laird of Corse, and Baron of Oneill.

ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD, PATRICK FORBES BISHOP OF ABERDENE.

Raban's Regrate, For the present losse of his very good Lord, Patron, and Master, PATRICK FORBES, Bishop of Aberdene, Baron of Corse and Oneill: Who, most Peaceablie and Godlie, departed hence, to a Better lyfe, vpon Easter-Even, about 3 aclocke in the morning; at his Pallace in Olde Aberdene, adjacent to the Cathedrall Church; in the 71 yeare of his Honourable Age, and the 17 yeare of his Godlie Governament. March 28. Anno 1635.

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FUNERALS OF A RIGHT REVEREND FATHER IN GOD PATRICK FORBES OF CORSE, BISHOP OF ABERDENE.

[...] REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII A CORSE, EPISCOPI ABREDONIENSIS, TVMVLVS.

A multis omnium ordinum collachrymantibus variegato opere exornatus.

PROV. X.7.

The memorie of the Iust, is blessed.

Hieronym. Epist. ad Pammachium, quae incipit,

Senato vulneri. Plus sensimus quod habuimus, postquam habere desivimus.

ABERDENE, Imprinted by Edward Raban, 1635.

INDEX SERMONVM Aliorumque opusculorum quae funebri hoc libro continentur.
A TABLE Of the Sermons and other Wrytinges contayned in this Funerall Booke.

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PATRICII Episcopi Effigies, cum diebus nativitatis & obitus, & tempore ac loco sepulturae, & inscriptione marmoris sepulchralis.

A Dedicatorie commendation of the Worke, and of the deceassed Patrick Forbes late Bishop of Aberdene, with some Funerall poesies, by Master David Lindsay, Person of Belhelvie, and Moderator of the Presbyterie of Aberdene.

Arthuri Iohnstoni, M. D. Medici Regii, Epigramma, de hoc Tumulo.

[Page] Ioannis Lundini Carmen dedicatorium in commendationem totius libri.

A Funerall Sermon, preached by Doctor Robert Baron. pag. 1

A Funerall Speach, by Doctor Alexander Scrogie. 58

A Sermon Funerall, by Doctor William Guild. 69

A Sermon intytled, Holinesse to the LORD, by Doctor Iames Sibbald. 94

A Consolatorie Sermon, by Doctor Alexander Rosse. 149

Some Letters, with some other Monuments, concerning the Godlie entrie of PATRICKE FORBES of CORSE, to ihe Bishopricke of ABERDENE; and his happie government, and blessed departure to Coelestiall joye. viz.

A Letter of King IAMES, of glorious memorie [...] to the Arch-Bishops and Bishops of Scotland. 178

Letter of the Arch-Bishops and Bishops of Scotland, to PATRICKE FORBES, Laird of Corse. 179

The Arch-Bishop of S. Andrewes, to Master Thomas Mitchell. 181

The same Arch-Bishop, to the Laird of Corse. 182

The Laird of Corse, to Master Thomas Mitchell. 183. and 184

The Ministers of the Diocesse of Aberdene, to PATRICKE 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, [Page] Episcopi Aberdonensis. 192

Letter of the Arch-Bishop of S. Andrewes, to Master Thomas Mitchell. 195

Instrument, anent PATRICKE Bishop of Aberdene, his admission to the said Bishopricke. 196

Letter of a most Reverend Father in GOD Iohn Spotswood, Arch-Bishop of S. Andrewes and primate of all Scotland, to PATRICKE FORBES of Corse, Bishop of Aberdene, in the tyme of the said PATRICKS sicknesse. 198

Letters to Iohn Forbes of Corse after his Father's decease, written by the sayd Arch-Bishop, now also Lord high Chancellour of the Kingdome of Scotland. 199 And by the Right Reverend Fathers in GOD,

IOhn Guthrie, Bishop of Murray. 201

Thomas Sinsarffe, then Bishop of Brechin, now Bishop of Galloway, 208

Iohn Maxvell, Bishop of Rosse. 210

Adam Ballendine, Bishop of Aberdene 213

David Lindsay, Bishop of Edenburgh. 214

Advertisment to the Reader. 215

Pars Epistolae Magistri Ioannis Setoni ad Adamum Episcopum ABERDONIENSEM, Ibidem

Davidis Leochaei Oratio Funebris in obitum PATRICII FORBESII Episcopi Aberdoniensis. 217

IOANNIS FORBESII Filii Sermo Funebris & Consolatorius. 235

[Page]Ejusdem Metrum Consolatorium. 295

Ejusdem dissertatio de Visione Beatifica. 296

Sequuntur Epitaphia quaedam Metrica, quorum Auctores sunt

RObertus Gordonus. 326

Iacobus Sandilandius. 331

Andreas Ramsaeus. 332

Patricius Panterus. 334

Georgius Wishartus. 336

Gulielmus Leflaeus. 343

Arthurus Iohnstonus. 344

Gulielmus Iohnstonus. 346

Gulielmus Gordonus. 347

Robertus Magnus. 352

Ninianus Campbellus. 354

Robertus Watsonus. 359

David Leochaeus. 360

Ioannes Lundinus. 370 & 414

David Wedderburnus. 373

Gulielmus Wallas. 374

Robertus Dounaens. 375

Ioannes Armour. 377

Alexander Gardenus. 381

Ioannes Raius. 382

Thomas Wallas. 383

Ioannes Hammiltonius. 388

Gulielmus Lauderus. 389

Patricius Iamisonus. 393

Iacobus Gordonus. 395 & 421

[Page] Ioannes Kempaeus. 396

Iacobus Keythus. 397 & 423

Georgius Robertsonus. 398

Ioannes Taylor. 399

Alexander Dounaeus. 401

Ioannes Forbesius. 403 & 405

Sir Alexander Cummin. 406

Patricke Maytlan. 408

William Wishart. 409

Thomas Mitchell. 411

M. I. L. P. A. 417

Alexander Garden. 418

Alexander Whyt. 424

Iohn Iohnston. 426

Edward Raban. 428

FINIS.

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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.

Marke the perfect man, and beholde the vpright: for the ende of that man is peace.

Gregor. Nazianz. Orat. 20. (Que est funebris in Basilium magnum.)

[...] id est omnibus lex erat virtutis. Vnto all hee was a Law of Vertue.

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 sequuti, 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.

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PATRICIVS FORBESIVS A COIRSE. EPISCOPVS ABERDONENSIS ET CONSILIARIVS REGIVS

Pectoris indicio data frons est, quoe (que) profund

Corde latent▪ tacitis reddit imago notis.

Hoc vultu pietas, probitas, constantia, candor,

Sinceri referunt archetypos animi.

R G sculp.

Marmori sepulchrali cum gentis & familiae & muneris insignibus,Marmoris sepulchrali [...] inscriptio. incisa sunt haec verba.

[Page]

[Page]

[...]. Apoc. 7.10.

Hic requescit vir incomparabilis, fulgentissimum quondam Scotiae sidus, PATRICIVS FORBESIVS, 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 vrgente 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 Ambrosius lib. 2. de Offic [...]is Cap. 28. Certè vita potiùs mortali redonandum censuit DEVS illum mortuum quem Elisaei sepulobro illatum necessitas excusare videbatur, quā permittendum ut super sancti prophetae reliqu [...]as humatus jaceret

To the Truelie Honourable, and vvorthie of Reverence, Dr IOHN FORBES OF CORSE, Rector of the Universitie of Aberdene, and Professor of Divinitie in the same.

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THe Carian Ladie, in a statelie Frame

Of richest matter, with Dedalean Hands,

Caus'd build a Tombe, to vindicate the Fame

Of her deceassed Lord, from Lethes sands.

So shall this Treatise to the world declare,

Thy Father's Honour, and thy Filiall Care.

In it Characters of His matchlesse Worth,

Are to the Lyfe exprest, in measur'd lynes;

And this ensueing piece is heere set foorth,

To bee the Usher to these great ingyns.

Whose quills are deeplie dyv'd in Cyrrha's Streame,

And so the fitter for this statelie Theame.

A Dolorous Expression, of a wofull Breach made in our Church and Policie, By the death of that Honourable, Discreit, and admirably gifted Prelate, PATRICKE FORBES OF CORSE, Late Bishop of Aberdene, Chanceller and Restorer of the Universitie of the same, and worthilie-one of his Majesties Privie Counsell, &c. Who, vnder the hope of a Glorious Resurrection, most chearfully layd downe his Tabernacle, at his Palace in Aberdene, the xxviij of March, 1635.

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COnsider (Sacred Nyne) the cause why I doe weepe,

And in this time of publicke Griefe, a doleful cōsort keepe.

Stricke sad vpon your Lyrs, Threnodicallie sing,

And let the torrent of your teares match your Castal'an Spring.

Send out your sighs with myne, as Heralds of our woe.

To tell the world, wee are injur'd, by man-kynds ruethles Foe,

Whose hand, alace; hath spoyld our Countreys rarest gemme,

And slayne Minerva's Minion, sprung from a statelie stemme.

Who can abstaine from Teares, to see his Shryne enterr'd,

On whom the Lord, with lib'rall hand, so many Gifts cōferr'd▪

[Page]And these in mercie were so seasoned with Grace,

That every eye saw him a man proportion'd for his place.

And which adorn'd him much, and did inlarge his fame,

Hee clearly taught the wayes of God, and walked in the same,

His thoughts converst with God, his lips were Trueth her keys,

Authoritie and Courtesie were pincell'd in his eyes.

And what I ever thought, my pen shall now proclaime,

Hee was the splendor of our Church, and glorie of his Name.

Our soveraign Lord, our Church, our Schools, & publick Stat,

Doe all concurre (through sense of losse) for to condoll this fate.

For while hee liv'd, his gifts were vsefull for them all:

But GOD for to afflict the earth, by death did him recall.

Leaving his darling Church, the Orphane of his care,

The world the relict of his worth, this Sea an emptie Chaire.

Yet everie place retaynes▪ Characters, of his worth,

VVhich ravisht myndes did oft admire, but no hand could set foorth.

Then, Muse, bee not asham'd, sincerelie to confesse,

That thou will but obscure his worth if thou preasse to expresse.

This pearlesse Prelats praise, in whō we saw cōbynd

Minervas wit, Apollo's tongue, and Phineas zealous mynde.

An vnrelenting hope, firme fayth, and daring cowrage;

A Soule devote, a lyfe vnstayn'd, a kyndlie-manlie visage.

A will propense to good, a just-divyded eare;

A marble breast, well fortified against th'assaults of Feare:

A heart enricht with loue, a mynde with deepe conceptions;

A tongue and pen replenished with ravishing expressions.

His wit vntyed all knots, his cowrage overcame

All incident difficulties. Hee ever was the same.

But since my slow-plum'd Muse, with her vnsassel'd phraises,

Can not amount the high extent of his deserved praises,

I will resigne this taske to some Maron'an pen,

Which can more fitlie celebrate this Quintessence of Men.

[Page]Yet no Virgil [...]an quill, can honour him so much,

As hee will dignifie the same; his worthienesse was such.

Wherein I dare avow hee hath exceeded all

That ever did possesse this Chaire, I feare, or ever shall.

But if that Sions Lord, who treads vpon the Sphears,

Shal blesse this Church with such a Guide? then i'll recant my Fears.

And with a heart enlarg'd, praise HIM while I haue breath.

Who only can fil vp the breach, made by our Prelats death.

Of His Sepulchre.

IF halow'd Ashes can renowne a place;

If Relicts of rare Saincts procure respect:

If sacred Vessels of great gifts and grace,

Can viants hearts with deepest groanes affect:

Then none can looke vpon this Prelates Urne,

But, with a due respect, must sigh, and mourne:

And for his worth preferre this sleeping rowme,

To Mausolus his much admired Tombe.

MASTER DAVID LINDSAY, Person of Belhelvie, and Moderator of the Presbyterie of ABERDENE.

AN ECLOG On the Death of the same Incomparable Prelate:

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Written by the foresayd Master DAVID LINDSAY, Person of BELHELVIE, and Moderator of the Presbyterie of ABERDENE.

Compraehensor. Viator.

C.

SPeake Pastors of this Church, with whom I once converst,

And tell mee whence your teares proceeds; Are all your flocks disperst▪

V.

Is this our Prelates voyce, whom wee enjoyde of late?

Is't thy imparadized Soule, that doeth condole our state.

Then giue triumphing ghosts, can stoupe to thinges belowe,

And Condiscend th'afflicted case of Militants to know,

Wee will vnfolde the cause, of our luxurious teares;

It's thy translation from this Seat, to the coelestiall sphears.

C.

What? doe yee grudge my state, who haue made gayne by death▪

V.

No: but lament our losse of thee, with sorrow-sounding breath.

How can wee cease from teares, when wee remember now,

The loving aspects of thy face, the terrors of thy brow?

The first inlyf'd our hearts; the nixt did guarde our sheepe;

Thy zeale, thy wit, thy actiue care, did all in safetie keepe.

When thou our Center wast, wee thy Circumference,

The Rod of Aaron blossom'd faire, by thy wyse influence.

But now wee languish all, our Halcyon dayes are ended:

And that most justlie, wee confesse, for happie tyme mispende [...].

[Page]Our hands were steel'd by thee; thou clear'd our clowdie sight;

When any thing was out of frame, thou joynted all things right.

The errant, wilfull, weake thou carefullie observ'd,

Whom thou reclaym'd, constaain'd, releiv'd, thou all in peace preserv'd.

Our losse, alace, is gayne, to the Ignatian brood,

Whose machinations thou forsaw, whose practise thou withstood.

Since thou removedst hence, they dare accoast our Flocks;

The wholesome seede that wee haue sowne, there nociue darnell chocks.

Now at thy emptie Chayre wee stand amaz'd to see,

So great a Tropicke of our state so suddenlie to bee.

C.

Wmquhill Commilitons, why should yee thinke it strange,

To see a Church that's militant, subjected to a change?

For neyther tyme nor place, is priviledg'd below:

A Church that wants parallaxes, is in the heavens, yee know.

And giue the tymes bee evill preserue your owne soules pure:

That which yee cannot rectifie, with griefe of heart endure.

Let not your zeale disbend, prooue faithfull in your places;

Communicete with no mans sinne, set GOD before your faces:

Who will your paines at last remunerate in loue,

And place you with the rest of Saincts vpon these Thrones aboue,

Then let hope of this allay your cresses heere:

Lift vp your heades, yee drouping Saincts, for your releasse drawes neare.

I know Viators thinke, their LORD makes long delay:

But with the weyght of endlesse blesse, Hee'll recompence His stay.

V.

And art thou gone, deare ghost?

C.

Yes, I haue stay'd too long;

For I must goe, and beare my part of our triumphing Song:

Whereof I know one day yee shall sustaine your parts,

And sing the Praises of the Lambe, with jubilating heartes▪

Meane tyme present your selues, with heaven erected eyes,

And recommend your faynting hearts, your weakned hands & knees,

To him whom GOD hath made, Brabeutes of your host:

Hee heares your cryes, Hee sees your teares, not one of them is lost.

[Page] [...][Page] [...]

[Page]As wee haue joyfull proofe, who are triumphers now:

The lyke estate, vndoubtedlie, Hee will vouchsafe on you.

Vnder the hope whereof I bid you all Goodnight,

Till yee enjoy what ye expect, and Faith bee chang'd in sight.

ARTHURI IONSTONI, M. D. MEDICI REGII, EPIGRAMMA DE HOC TUMULO, Quem Reverendissimo Patri PATRICIO FORBESIO IOANNIS FORBESII Filii pietas marmore & aere perenniorem excitavit.

FORBESIOS hîc cerne duos, sine compare patrem,

Et natum, secli sidus utrumque sui.

Ante dedit vitam nato pater, omine laeto,

Nunc patrem nati vivere cernis ope.

Plus meruit natus, quam cepit clauditur aevo,

Quam dedit annorum limite vita caret.

Nobili, Clarissimo ac Generoso Domino, Domino IOANNI FORBESIO, Domino à CORSE, Baroni de ONEIL, &c. Universitatis Abredoniensis Rectori Magnifico, S. S. Theologiae Doctori eximio, ejusdemque, in Academia Regia Professori dignissimo, Musarum Abredonensium acerimo vindici ac protectori, haec qualiacunque Oratoria & Poetica variorum auctorum munuscula serio commendar, ‘IO. LVNDINVS, in Academia Regia Humanior [...]m Literarum Professor, & Facultatis Artium, pro tempore, Decanus.’

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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.

[Page]Ut pia Pierides, sic dulcia praelia miscent;

Arma parat Vates: Rhetor & arma parat.

Fervidus hic dubiis medius Mars errat in armis▪

Stringit & hic nivea tela Minerva manu.

Delius hic Clypeum, laterique accommodat ensem;

Totaque Thespiadum saevit in arma Cohors.

Nulla prius traxit plures in praelia vates

Palma triumphalis, palma nec vlla trahet▪

Quaeque suos confert pulchra in certamina vires,

Praestat & officium quaeque Camaena suum.

Magnaque cum faciant, se nil fecisse 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 Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of Aberdene, In the Cathedrall Church of that Dioces, the 9 of Aprill, 1635; by ROBERT BARON, Doctor and Professor of Divinitie, and one of the Ministers of GOD'S Word in the Burgh of ABERDENE.

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REVEL. CHAP. xiiij. VERS. 13.

Blessed are the dead, which die in the LORD.

THis Sentence may justlie bee called an Heavenly Sentence; and that not onlie in these generall respects, for the which other passages of Scripture are so called; but also for speciall causes, or reasons. For it was delivered to Saynct Iohn by a voyce from Heaven. It telleth vs, that perfect happinesse is not to be found in earth, but in Heaven; that none may exspect, or attayne therevnto, but these who liue and die in a League with Heaven; and, as it were, in the armes, in the bosome of the King of Heaven; and, that they can not come to it, but by death, which is to them Ianua Coeli, the Gate of Heaven. The LORD furnish vs at this tyme with a competent measure of heavenlie [Page]Grace, and fill our souls with heavenlie thoughts; that this our present exercyse may tende to the glorie of Him that dwelleth in the Heavens, and to our benefit, who exspect one day to see His glorious, His beautifull, and louelie Countenance there.

In this Sentence we haue onlie two things to consider: to wit, the persons of whom the Spirit of God here speaketh, and the blessednesse attributed vnto them. The persons who are the subject of this proposition, are the godlie, who haue departed this lyfe. Yee haue a description of them in these words, The dead who die in the Lord: where by the dead, wee must not with Ambrose, Or rather, the Author of that Cō mentarie vpon the Revelation, which is falselie attributed to S. Ambrose. and Alcazar, vnderstand these who are spirituallie, or misticallie dead to the world, and to sinne: neyther will we follow the phantasticall conceit of Aureolus, who did vnderstand by the dead here spoken of, these who by monastical vowes haue sequestrated themselues from the world, and the ordinarie conversation of men. But wee must here vnderstand these who are naturallie dead, or whose souls are separated frō their bodies. Neither must we limitate the subject of this proposition to those who were dead before S. Iohn heard this voyce in Pathmos; as if blessednesse were here ascribed to them only, others being excluded, who were to die thereafter. But the words of this propositiō must be vnderstood cum ampliatione terminorum, as the Summulists call it: that is, they must be ampliated, or extended to al differences of tyme. For the meaning of this sentence, is, not onlie that the dead who haue alreadie died in the Lord, are blessed; but also, that these who hereafter shall die in the Lord, shall by death attayne vnto perfect Happinesse, and Blessednesse.

The description of the persons, to whom Blessednesse is here attributed, consisteth of a generall part, cōmon to all; and of a particular part, limitating this [Page] description to the Elect. To die, is common to all: it is the way of all the earth. To die in the Lord, Ioshua 13.14. is the way not of all, but of some few, or the last part of that narrow way, which few doe finde. Matth. 7.13.14. And to this is another way opposite, which is the way of manie: even that broadway which leadeth to destruction, in the which all doe walke who are not in Christ. So, then, if wee consider the generall part, or the genus of this description, together with the limitation, or difference added therevnto; and if we compare this differēce with its contrarie, (for everie difference hath its contrarie) wee shall haue these three wayes 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 manie.

As for the generall part of this description set downe in the word dead, I can not let it goe without some observation; neyther can I obserue anie thing so fitly there-anēt, as that same which I haue already touched; to wit, that it is a generall, yea, so general, that it includes all who haue bene before vs in the world, (those beeing excepted, whom GOD extraordinarilie hath exempted from death) and ere it be long shall actuallie include vs all, who are now in it, as also those, who when wee are removed, shall come in our rooms. No Nation, no Province, nor Citie, yea, no ranke nor degree of men, hath exemption frō this cōmon mortalitie, or necessitie of dying: & therefore Hormisdas the Persian, who fled frō his natiue countrey to Rome, in the dayes of Constantius the Emperor,,Zonaras Annal. tom▪ 3. and who was in Rome, when Constantius, after he had overcome Magnentius, and his adherents, entered the citie in a most magnificke and triumphant manner, being asked by the Emperour, vvhat hee thought of that glorious citie, and the rare monumentes hee had seene therein? wittilie replyed, checking the Emperour's pryde, that nothing which he had observed in [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] 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 mortall, and died as other men.

This generall and inevitable necessitie of death, is knowne to al, even to the Ethnicks, by an experimentall tradition, almost as olde as the worlde. But the knowledge which we who are Christians haue of it,- as it is more excellent, being more perfect, & grounded vpon supernaturall or divine Revelation; so it obliedgeth vs to make better vse of the cōsideration of death, than others can make. How deficient wee are in this, the profane lyues of manie amongst vs doe sufficientlie declare. Wee die daylie, wee are daylie changed, Epist. 3. ad Heliod. sayth Ierome, and yet we liue as if we were immortall. Xerxes, when hee viewed his hudge Armie from an eminent place, wept, because within an hundreth years none of all that number should be found alyue. But, O, (sayth Ierome) if we might ascend to such an high mountayne, Ibidem. or spy-tower, from whence we might see the whole earth vnder our feet, then I should let you see the ruines of the whole world, the conflicts of nations, the great diversitie of the estates or conditions of men, and that within a short tyme, not onlie such a multitude as Xerxes his armie, but all the men who now are vpon this stage, shall bee removed from it by death. This sight might make anie man weepe, if he would seriouslie consider that which my Text insinuateth, that the greatest part of these who are now vpon this stage, and ere it be long, shall be in their graues, are to passe from the miseries and troubles of this lyfe, to payns endlesse and easelesse in Hell. For this Text attributeth Happinesse onlie to those few, who die in the Lord; and consequentlie declareth, that all others after death are eternallie miserable. But of this I shall speake heere-after.

I come now to the particular part of this description, set downe in these words, Who die in the Lord. [Page] Anent the which, one thing is of it selfe cleare, and manifest; to wit, that it is proper and peculiar to the Elect; and no wayes can bee extended to the wicked, who depart this lyfe. But two thinges doe heere occur, which do need explicatiō: One is, whether or not this particular part bee so ample, as that it comprehendeth all the godlie, or elect? The other is, how, and in what sense, these whom it comprehendeth, are sayd to die in the Lord? As for the first; some popish wryters, because this text, if it be extended to all the Sayncts, who are departed, or shall depart this lyfe, is as contrarie to their doctrine of Purgatorie, as Blessednesse is to Miserie, Rest to Vexation, & Reward of good works to Punishment of sinnes: therfore they craftily labour to restrict the words to the Martyrs, affirming, that by dying in the Lord here, is vnderstood dying for the Lord: and consequentlie, that blessednesse immediatelie after death, is not ascrybed here to all the elect; but onelie to those, who seale their profession with their blood, & are crowned with martyrdome. This glosse may seeme the more probable, because it is followed by some Reformed Divines; by Beza in speciall, & by Piscator, in their Notes vpō this place. Others of our Adversaries doe extend the particular part of this description somewhat farther; and yet not so farre as they should: for they thinke, that it comprehendeth not onlie Martyrs, but also all these Christians whom they call men perfectlie just, or men free of all sinnes, even veniall, and of all guilt of punishment due vnto them for their mortall sinnes. Both these sorts of men, say they, are said to die in the Lord, by way of excellencie; because they are perfectly vnited with Christ; wheras others may be sayde to die partlie in the Lord, in respect of true charitie, or the loue of God, which they carrie with them; & partlie not in the Lord, in respect of their sinnes, which also [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] they carrie with them. So sayeth Bellarmine, in his first booke,Cap. 12. resp. vd object. 10. De Purgatorio, and diverse Moderne Iesuits following him.

These restrictions of the particular part of this description, we doe reject; and that not without reason, as ye shall shortly perceaue: and on the contrary, that all Gods deare children may haue their due consolation from this Heavenlie Sentence, we affirme, that the Spirit of God here speaketh of all these, who die in the estate of grace; and proclaimeth them al to be blessed, whatsoever their worldlie estate, or condition hath bene in this lyfe, whatsoever bee the cause of their death, and whatsoever bee their estate, condition, or carriage in death.

First, I say, all they who die in the estate of grace are happie, whatsoever their worldlie estate hath bene in this lyfe;Iames 2.5. that the poore ones of this world, who are rich in fayth, 1. Thess. 4.18. may comfort themselues with these words, as well as the great and mightie ones. Worldlie happinesse is not granted vnto them: and their estate is so miserable in the eys of the world, that the rich apprehend a great difference, and put a large distance betwixt them, and the Poore. They wil not suffer them to sit at table with them; nay, not to walk with them, or stand beside them: and whereas they should pittie their wants, oft tymes they laugh and jest at them, according to that of the Poët;

Iuvenal. Satyr. 3.

Nil habet infelix paupertas durius in se,

Quàm quod ridiculos homines facit.

But within a short tyme death putteth an end to that difference, and equalleth them in glory & happinesse with kings & Emperors. Ye that are rich, cōsider this, and despyse not the Poore, when ye look vpon their base, and contemptible worldlie estate: but rather be readie to helpe them; remembering this which the Spirit of God here telleth you, That if they die in the [Page]Lord, they shall one day bee participant of that same Kingdome, that same Robe of immortalitie, that same Banquet of Angels, which yee looke for. And therefore holie Augustine, checking the disdaynfull and vncharitable carriage of the Rich towardes the Poore, wittilie & pithilie sayth vnto them;Serm. 2. de tempere. Wherfore shall not the Poore eate with thee, who shall one day reygne with thee? Wherefore wilt thou not giue so much as thy olde Coat to him, who shall one day receaue the Robe of immortalitie with thee? How is he not worthie of thy Bread, who hath obtayned one and the selfe-same Baptisme with thee? or of the reliques of thy dishes, who is with thee invited to the Banquet of Angels? Be not prowde, then, of your worldlie prerogatiues, neyther apprehend such distance or difference betwixt you and the Poore, as yee doe. The difference which these few worldlie thinges maketh betwixt you and them, is but for a short tyme, and in things of small moment: the matters of greatest consequence God hath made cōmon to rich and poore:Duo optima, Duo pessima. Duo per [...]culosissima. even the two best thinges that can befall men, to wit, grace & glorie; the two worst things, to wit, sinne and damnation; and the two most dangerous things, to wit, death and judgement. The Poore are not excluded from the first two, more than the Rich; neyther are the Rich exempted from the other two, more than the Poore. And as for the last two, neyther Rich nor Poore can eschew them. For it is appoynted vnto men, once to die; but after this the judgement. Such like,Heb. 9.27. ye that are poore in this world, and rich in faith, possesse your soules in patience, and bee not grieved because the Rich & ye meet vnequall vpon the streets; for ye shal meet equall with them a [...] the right Hand of the Iudge. 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 verie vnequall with you in judgement: for yee shall haue dominion over them, in ma [...]utin [...] illo, in that[Page]morning of Resurrection, when by the bright appearance of the Sunne of Righteousnesse, these thinges which now are invisible, during this night of ignorance, shall be brought to light: to wit, the hid things of darknesse, 1. Cor. 4.5. the secret counsels of the heart, the mysteries of Gods providence in governing the world, and the glorie, happinesse, and excellencie of the sonnes of God.1. Iohn, 3.2 For although we be the sonnes of God, yet it doeth not appeare what we shall be: that is, how happie & glorious wee shall bee in the world to come. But in that Day it shall appeare to all; and the wicked shall see it, with vnspeakable grief, & astonishment; & shal say of the godlie mā whom before they despised; This was he whom we had sometyms in derision, & a proverbe of reproach: we fools accounted his lyfe madnesse, and his ende to be without honour. Wisdom 5. vers. 3.4.5. How is he numbred amōgst the children of God! and his lo [...] is amongst the Sayncts.

Secondlie, I say, all these who die in the estate of grace, are happie, 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 it selfe, although the Martyrs haue an eminent degree of glorie in Heavē aboue manie others, which the School-men, by a barbarous word of their own devysing, call aureolam martyrum; yet neyther is Blessednesse immediatelie after death appoynted onelie for them, even by the confession of our Adversaries; nor yet is that wherein the glorie & excellencie of martyrdome chiefelie consisteth, altogether proper, and peculiar to them; but, in some sort, common to other Sayncts. The dignitie and excellencie of martyrdom standeth in two things;Ad Martyrium completum duo conc [...]rrunt: Iusta voluntas, & justa causa. In 4. [...] which, as Bonaventur sayth, doe make vp a compleat martyrdom: First, in a pious willingnesse, or desire to vndergoe whatsoever tribulation, yea▪ death it selfe, for the testimony of Christ, if God should require it. Secondlie, in the goodnesse [Page] of the cause wherfore we suffer. For Martyres non facit poena, sed causa, sayeth holie 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 two-fold; to wit, Causa calamitatis, the cause wherfore the calamitie cōmeth vpon the Martyr, and Causa tolerantiae, Causa calamitatis, & causa tolerantiae. seu patientiae, the cause wherefore he willinglie doeth vndergoe and endure it. The dignitie and glorie of Martyrdome 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 professiō of the trueth; yet if the cause or motiue, which maketh him to vndergoe persecution, be bad & perverse; as for example,Timeo dicere, sed dicendū est, Martyrium ipsum si ideo fiat, ut admirationi & laudi habeamur à fratribus; frustra sanguis effusus est. Comment. in Gal. 5. If hee suffer onlie or chieflie that he may be praised or admired of men, he sheddeth his blood in vayne, as Ierome sayth. Now, to apply all this to the present purpose: Manie who doe not actuallie suffer death for the cause of Christ, haue in some sort both these two things, wherein the glorie & dignitie of Martyrdome chieflie consisteth: to wit, First, a pious willingnesse or readinesse to suffer the losse of all things; yea, of lyfe it selfe, for Christ's sake: which is a thing so acceptable and gracious in the sight of God, that Hee esteemeth this a kynd of dying for His sake. And therefore Chrysostome wryting vpon these words, (ROM. 8.36.) For thy sake we are killed al the day long; we are coūted 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 vs, that if wee bee readie or willing to die for Him, we may, by vertue of this our resolution and willingnesse, die everie day for Him; yea, everie day we may die manie tymes for Him; and so obtayne not one, but manie crowns of Martyrdome herafter. Secondlie, as for the cause of the ordinarie sufferings of true Christians▪ although in tyme of their troubles or distresses, [Page] the evill, or calamitie doth not always come vpon them for the Lord's sake; yet it is for the Lords sake that they patientlie suffer it. And whē they die, although we cannot say, that they are put to death for the Lord's cause; yet wee may say, that they accept of death, and suffer willinglie all the pains of it, for the Lords cause; (to wit, because it is the Lords will, and because they long to bee with Him:) and consequentlie wee may even say, in some sort, that they die for the Lord. Hence it is, that divers of the Fathers haue extēded this glorious title of Martyrdome, to those who died not for the cause of Christ, as to the blessed Virgine, to the penitent Thiefe, yea, in generall, to all SaynctsCypr. Ep. 73 ad Iubajanum, 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 sometymes taken as all one with for the Lord, yet in phrases lyke to this, which the Apostle here vseth,Ioh. 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 abyde in Christ, to sleepe in Christ, or to bee asleepe in Him, it is not so taken, but onelie importeth the vnion of the faythfull with Christ, or else the continuance of that vnion: so that the restriction of this text to Martyrs, who die for the Lord, is violent, and repugnant to the natiue, or ordinary sense of the phrase. But although it were not violent, yet we would haue sufficient reason to reject it; for phrases of sacred Scripture ought not to bee restricted, nor yet extended beyond their ordinarie signification, except vpon solid & evident warrand or reason frō the analogie of fayth, or from the Text it selfe. But no such reason can be brought to proue, that the Apostle is here speaking onelie of Martyrs, as some of the most famous Popish wryters [Page] doe confesse:Ribera▪ Viegas, Cornel. à Lapide, and Estius, all wryting vpon this place. yea, the Iesuit, Cornelius à Lapide, speaking of these wryters, who extend the words of this text to all the godlie, sayeth, that they interpret this text plenius & planius, more playnlie, and more fullie. And as for the judgement of the best & most famous interpreters of this book, we haue manie of them for vs; (to wit, Ambrose, Primasius, Andreas Caesariensis, Beda, Richardus de Sancto-Victore, Ioachim. Abbas, Coelius Pannonius, &c.) yea, so manie, that scarce can our Adversaries name one of them, who strictly & precisely adhereth to their exposition. To them we may adde other ancient wryters, who haue spokē occasionally of this text, as S. Augustine, in his 20 booke De civit. Dei, cap. 9. (although the Rhemists imagine that hee favoureth their glosse) Bernard, in diverse places of his workes Serm. 2. in festo omniū sanctorum. Serm. 24. [...] parvis, & epist. 98. de Maccabais. and others.

Thirdly, I say, al these who die in th'estate of grace are blessed, whatsoever their spiritual estate or cōdition be in the hour of death: for if they be in Christ, there is no cōdemnation to them; yea,Rom. 8.1. they cānot come to condemnation, Ioh. 5.24. but are alreadie passed from death vnto lyfe. And if they being fred from sinne, & made the servants of God, haue had their fruit here vnto holinesse, Rom. 6.22. what can follow hereafter, but the ende everlasting lyfe? How then can they be condemned after death, to grievous and intollerable payns in Purgatorie? or what may hinder their present admission and enterance into their Masters joy? for al their sinnes 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 doe speak and think farre otherways of the remission of sinnes, whether they be mortall or veniall, as they call them. For, first, concerning the remission of mortall sinnes, they too boldlie affirme, that although the elect, whē they are first reconciled [Page] to God, or justified in Baptisme, they get a plenarie or full remission, not onlie of their sinnes, but also of the whole punishment due vnto them: yet if they sinne mortally afterwards, vpon their repentance they are fred indeed frō eternall punishment; but in lieu thereof they must endure temporall paynes, & these most grievous, in Purgatorie, if they doe not free themselues from them by voluntarie satisfaction, or penall exercyses in this lyfe. And this they labour to proue, partlie because we finde in Scripture, that God, after hee hath pardoned the great and enormious offences of his servāts, hath inflicted many tymes great temporall punishmēts vpon them; in special, vpon Moses, Aaron, Numb. 20.12. 2. Sam. 12. and 24. Psal. 99.8. 1. Cor. 11.31. David, and others: and partlie because the ancient Church observed a severe discipline towardes those who were relapse in mortall sinnes; imposing vpon them long and paynfull exercyses of repentance; which they stiled by the name of Satisfaction.

It is no strange thing with our Adversaries, to affirme, that God pardoneth mortall sinnes committed after Baptisme, with a reservation of the temporall punishment, which is only a part of the punishment due vnto them, seeing they are so bold, as to maintaine, that GOD, after this lyfe, pardoneth veniall sinnes, with a reservation of the whole punishment; that is, discharging nothing of the punishment due vnto men for them:Vasquez in 3. part. Th. tom. 4. quaest. 87. art. 1. [...]. 2. Suarez in candē part. Th. tom. 4. disp. 11. sect. 4. Caspar Hurtado, disp. 2. de poenitētia. Diffic. 17. And, which is more strange, that God, de potentia absoluta, might, if he pleased, pardon a man his mortall sinnes, and yet punish him eternallie in hell for them Suarez opere cit. disp. 10 sect. 2. Tannerus, in 3. part. Th. disp 5. cap. 3. thes. 64. & alii.. Wee haue not learned to distinguish so subtillie betwixt the remission of sinnes, and the remission of the punishment due vnto them. But on the contrarie we hold, & that with most sufficient warrand, both from Scripture and Antiquitie, that when GOD pardoneth our sins, he doth it not with reservation of [Page] a part of the punishment due vnto vs ex rigore justitiae; much lesse of the whole punishment; but dischargeth all punishment of malediction, or pure revenge. As for these calamities or temporal evils, which manie tymes haue beene inflicted vpon the Elect, they cānot serue for that which our Adversaries intende; that is, to proue, that remission of sinnes in Baptisme is more perfect, than it is after Baptisme; or, that the whole punishment is discharged in Baptisme, and not thereafter. For we see by experience, that infants are not fred by Baptisme from sicknesse, death, and other miseries, which were inflicted vpon man-kynde for sinne: and consequentlie the whole temporall punishmēt is not discharged in Baptism, more than after Baptism. They answere to this, That these are not properlie punishmentes, but rather penalities, as they call them;Penalita [...]s. and that because they are cōmon to all man-kynd, & haue their originall from the naturall constitution of mans bodie. But, first, what is that to the purpose? They were inflicted vpon man-kynd in the wrath of God, for the cōmon transgression of our first parēts: and vnto all these, who are not in Christ, they are most truelie and properlie punishments. Secondlie, we can easilie cloze vp this lurking-hole to our Adversaries. For what if a mā baptized after he hath come to perfect age, haue bene before his baptism plagued by God for his by-gone actuall sinnes, with povertie, blindnesse, lamenesse, or any other grievous sicknesse; will our Adversaries say, that by Baptisme hee shal be fred from them; as they imagine, that Constantine, whē he was baptized by Silvester, was fred from his leprosie? I think they dare not say it: for then, as Aquinas and Durandus doe reason, men would seeke the benefit of Baptisme for worldly respects; to wit, [Page] Propter impassibilitatē 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 frō temporall miseries; and not for the glorie of eternall lyfe.

Ye see, then, that this difficultie anent the reservation of temporall punishment, after sinne is remitted, concerneth our Adversaries, as well as vs: and that, for ought we know of God his dealing with men in baptisme, & in penitential reconciliation after baptisme, temporall punishment is alyke discharged in both: so that, if baptismall remission free a man from Purgatorie-fire after this life, penitential remission must haue the lyke effect. Wherfore, as our Adversaries do say of these penalities, or temporal miseries, vnto which the baptized are subject after baptisme, that they are not truelie and properlie punishments, (they should say, they are not punishmentes meerlie vindictiue; for indeed they are punishments) that the baptized are still subject to them, for their own weale: especiallie to the effect they may be conformed to Christ their head: that although they remayne after baptismall remission, yet baptismall remission is full and perfect; no wayes exposing the baptized to a necessitie of suffering purgatorie-paynes after this lyfe: &, that although men be not fred frō them presentlie; yet by vertue of baptismall remission, they shall in the world to come, especiallie in the day of resurrection, be fullie fred from them. So we may say, and ought to say, of these temporall afflictions & calamities, vnto which the Elect are subject, after their sinnes are pardoned in penitentiall reconciliation: First, that they are not punishments meerlie vindictiue, or satisfactorie to the justice of God. Secondlie, that they are inflicted vpon them for their weale; to wit, that they may bee vnto them exercyses of their vertues, and meanes wherby they [Page]are conformed vnto Christ their head. Thirdlie, that although they bee inflicted after penitentiall remission, yet penitentiall remission is perfect, and no ways exposeth penitent sinners to a necessitie of suffering purgatorie-payns after this lyfe. And last of al, that although penitent sinners be not fred from them in this lyfe, yet by vertue of penitentiall remission, and of Christs merits, which by it are applyed vnto them, they shall obtayne a totall and perfect deliverance from them in the lyfe to come, when all the stayne, or deformitie of sinne, shall bee fullie purged out. Here indeed such a deliverance cannot be expected: For although our Saviour hath merited vnto vs a deliverance, both from sinne, and also from the punishmēts and consequents of it; yet seeing it hath not pleased God to free vs fullie from sinne in this lyfe, it is not to bee marveled, that wee are not fullie delivered, so long as wee liue here, from these evils and miseries, which are the punishments & consequenrs of sinne. But blessed be God, as we are here fred from the dominion of sinne, so also are we fred frō the malediction of the punishment. And as we shall hereafter be altogether fred from sinne it selfe; so shal we also be fred altogether from the miseries, which are the consequents thereof.

But, to leaue this, and to come to that other argument, which our Adversaries doe bring agaynst vs, from the severe Discipline observed in the auncient Church, towards those, who had fallen into mortall sinnes after baptisme, and from the long and paynful exercyses of repentance imposed vpon them: truelie it is a wonder that our Adversaries should be so impudent, as to affirme that, that laudable custome of the Ancients doeth make for them; seeing it maketh so manifestly against them. For these penitential exercyses were not by the ancient Church imposed vpon [Page] men after absolution, or remission of sinnes, as means requisit for a removall of temporall punishments, or for deliverance from purgatorie-paynes; but were imposed ordinarily before it, as means requisit for obtayning remission of the sinne it selfe, & deliverance from eternall damnation. For the Fathers gaue not absolution to sinners, vntill such tyme, as they had accomplished penitentiall actions enjoyned: and after absolution was given, they did not anie more impose such pennance vpon them; which I might easilie proue by a cloude of ancient witnesses; but I need not, seeing so manie of our Adversaries doe confesse it 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 perceaue, that the Fathers of the ancient Church believed, that in penitentiall reconciliation, there is a full discharge of the whole punishment. For if they had thought otherwayes, they would haue imposed penall exercyses vpon penitentes after they were absolved; to the effect, that by them they might bee fred from these reserved, or vndischarged punishmentes.

I know Bellarmine sayeth, that those penal exercyses which in the ancient Church preceeded absolution, were imposed ad poenam temporalem expiandam, to the end, that the penitents might be fred frō those temporall punishments, which would haue bene reserved after the remission of their sins, if those satisfactorie exercyses had not preceeded. But this is flat contrarie to the mynde of those Fathers: for they thought, that if those penitentiall exercyses, or satisfactions, as they called them, (but not in that sense, in the which Papists now take this word) did not preceed, nothing of the punishment should bee discharged [Page] vnto the delinquents; and consequentlie, that one part of it, to wit, the temporall punishment, should not bee reserved. Temporall punishment is sayd to bee reserved onlie when the aeternall is discharged; or, as our Adversaries speake, when the aeternall is so remitted, that in liew thereof, temporall punishment is imposed. But the Ancients thought, that, without praecedent satisfaction, by poenall exercyses, aeternall punishmēt is not discharged: or, which is all one, sinne is not remitted: 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, &c. Cassianus Collat. 23. Cap. 15. Quicun (que) 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, &c. and, consequentlie, they thought, that when satisfaction doeth not proceede, temporall punishment is not reserved.

Ye haue heard what Popish doctors say concerning the greater, or mortall sinnes of those who die in the Lord, and concerning the temporall punishment which they thinke is ever reserved, when they are remitted after Baptisme. Now I come to the smaller sinnes of the Godlie, which they call Veniall. Our Adversaries say of them, that although a man die in the Lord, yet he may die with the guiltinesse of these sinnes, not having as yet obtayned pardō or remission of them; especially if he die suddenly, or in the rage of a fever: and that in respect hee hath never retracted them by repentance, nor craved pardon for them. In which case, say they, he cannot enter into Heaven immediately after death, (because no polluted or vnclean thing can enter into that glorious Citie) but must, [Page]for a tyme, be tormented in Purgatorie, to th'effect he may be fully cleansed from the guiltinesse of those sinnes. This comfortlesse doctrine of our Adversaries, consisteth of three Assertions, which we shall particularlie, but verie shortlie, consider. The first is, That sinne is never pardoned, except it bee retracted by repentance: or, to vse their owne phrase, except there bee some reall change in the sinner, or some praevious disposition, whereby he is fitted, and prepared, for receaving remission. The second is, That those of the Elect, who die suddenlie, or in a raging Fever, can not haue this praevious disposition, which consisteth in the acts of repentance: and consequently, they die without remission of their veniall sinnes. The third is, That they who die so, must bee purged from their guiltinesse, by suffering Purgatorie-payns.

The first of these Assertions, if it bee taken in its full generalitie, and extended to all Cases, it ought not to bee admitted. For although in that Great and Mayne Iustification, whereby wee are translated from the estate of sinne, into the estate of Grace, mortall sinne is not remitted to those who are come to perfect age, without some reall and intrinsecall alteration in them, or without some praevious disposition, whereby they are disposed, and fitted for it; according to that of holy Augustine, [...]ui fecit te sine te, nō justificat te sine te. Serm. 15. de Verbis Apostol [...], c. 11. He who made thee, without thy consent, and concurrence, doeth not justifie thee without thy consent, and concurrence. Yet it is possible, yea, verie probable, that these smaller sins are sometyms remitted by our Gracious LORD, to those who are alreadie justified, without anie praevious change, or disposition, on their part; especially when by suddentie of death, and indisposition of bodie and mynde, they are impeded from considering, and acknowledging of their offences. This should not seeme strange to [Page] our Adversaries seeing manie of their moderne scholasticke wryters, and those of greatest note, do teach; First, that God, according to the fulnesse of his absolute power, might, if he pleased, remit sinnes both mortall and veniall, without anie infusion of grace, yea, without anie intrinsecall change, or praevious dispositiō by repentance in those to whom they are remitted Suarez de gratia▪ lib. [...]. c. 23. Cu [...]iel in 1am 2ae qu. 113. art. 2 dub. 2. Zumel in eand. qu. Th. art. 2. & Tānerus in 1am 2ae disp 4 cap. 4. thes. 66.. Secondlie, that mortall sinnes not onlie may bee, but also sometymes are remitted, without anie act of contrition, (or formall repentance, as they call it) especiallie in the case of oblivion; that is, when a man is altogether vnmyndfull of them Suarez in 3. part. Th. tom. 4. disp. 9. sect. 1. Vasq. in eandem part. Th. qu. 86. art. 2. dub. 1. num. 18.. Thirdlie, that veniall sinnes may bee, and often are, remitted, without anie act of repentance, whether formall, or virtuall, by aspersion of holie Water, Episcopall benediction, giving of Alms, &c. and that ex opere operato 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 fullnesse of his absolute power, can remit anie sinne, without repentance vpon our part; and if hee sometymes doeth show this fullnesse of his power, together with the greatnesse of his mercie, in pardoning the mortall sinnes of the Elect, without anie praevious act of contrition, when they cannot be remembered, as also in pardoning veniall sinnes without the same, even when they may be easilie remembered; shall we not thinke, that he will dispense with the defect of repentance in them for their veniall sinnes, and supplie it by gracious condonation, when through suddentie of their departure, or through indisposition of body & mind, they are not able to haue it? Manie things in such a case pleade for mercie and favour to the godlie man; yea, pleade more powerfullie and effectuallie with GOD, than aspersion of holie water, Episcopall benediction, or anie other of these things, which Papists call Sacramentalia: to wit, inherent grace, (which is a habituall repentance; for by it wee habituallie detest and forsake all [Page] sinne) the prayer of the faythfull, who are then present with him, the prayer of the Church in generall, which at all tymes recommendeth to God most earnestlie those who are in distresse and danger, eyther temporall, or spirituall; and, aboue all, the intercession of our Lord and Saviour for him in the Heavens. To these wee may adde the prayers of the godlie man himselfe, (who dieth so) by which long before death, preparing himselfe for death, hee most frequentlie and ferventlie besought the Lord, to grant vnto him a happie departure, and a full discharge of all his sinnes before his dissolution. The godly put vp this request to God ordinarilie in their prayers; and consequentlie it is granted vnto them. For seeing the effectuall fervent prayer of the righteous avayleth much;Iames 5.16. and seeing Christ hath tolde vs, that if wee abyde in him, and his wordes abyde in vs, Iohn 15.7. wee shall aske what wee will, and it shall bee done vnto vs; it were great follie to to imagine, that the godlie in vayne put vp this request to GOD.

In the second Assertion of our Adversaries, there is no certaintie at all. For although a godlie man die suddenlie, or in a great rage, and distemper, yet who knoweth what operation the Spirit of God hath secretly vpon his departing soule immediatelie before it bee loosed from the bodie; or what communication hee hath with God, after the passages of his senses are so stopped, that hee can haue no communication with men? It may bee, when hee seemeth to thee altogether senselesse, that then hee is most sensible of his spirituall estate, and is crying, Petcavi, Miserere; 2. Sam. 24.10. I haue sinned greatlie in that I haue done; and now I beseech thee, O Lord, take away the iniquitie of thy servant. It may be, when hee is speachlesse, and past conference with men, that hee is then entertaining [Page] an heavenlie conference or Dialogue with Christ his Saviour: that hee heareth Christ saying, Surelie, I come quicklie; and is replying, Even so, Come, Revel▪ 22.20. Lord Iesus: that hee is saying, Lord, remember me, for now thou art in thy Kingdome: and,Luke 23.42.43. that hee heareth CHRIST rounding in his eare, that which Hee sayd to the penitent thiefe, To day shalt thou be with mee in Paradise. I will not take vpon mee to determine, whether or not these of the godlie who die suddenlie, or in a raging Fever, haue anie such exercyse of prayer and repentance, after they haue lost the vse of their senses: But this one thing I wil say; If God haue decreed to pardon no sin, how small soever, but vpon subsequent repentance, as our Adversaries affirme in their first Assertion, it is more than probable, that GOD granteth that benefit to al the godly before their departure, whatsoever be the manner of their death, or their carriage in death.

The third Assertion of our Adversaries, which is drawne out of the other two, as a cōclusion from its praemisses, hath but two faultes: one is, that these praemisses, vpon which it is grounded, are not sure. The other is, that although they were infallibly true, yet the conclusion it selfe might bee denyed. For although wee should grant, that repentance by Gods appoyntment and decree, is absolutely necessary for remission of everie sinne, how small soever, and that manie godlie men die without it; yet it will not follow, that they must bee tormented after this lyfe in Purgatorie. For the common and receaved doctrine of the Papists themselues, anent the remission of these veniall sinnes, with which a man dieth, doeth shewe vs a fayre and easie way, to eschew that melancholious and fearfull consequent. For they all (some few being excepted) affirme, that those venial sinnes from [Page] which the Elect are not fred before death, are remitted to them in the verie instant of death, or (which is all one) in that instant, in the which the soule is separated from the bodie. This doctrine was not onlie maintained by Alensis, Thomas, Scotus, Durandus, Almainus, and manie other auncient Schoole-men, (who indeede doe differ verie much amongst themselues, anent the meane or disposition, whereby remission of veniall sinnes is obtained, in that first instant of separation) but also by their most famous late wryters, who haue handled this matter, partlie in their Disputes agaynst vs, and partlie in their Commentaries and Disputes vpon the third part of Thomas his Summe, Quaest. 87. 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. &c.

Now, if these sinnes bee remitted in the moment of dissolution, what can followe after that moment, but eternitie of blessednesse? For that which did let or impede the present entrance of the godlie man into his Masters joy, to wit, his guiltinesse of veniall sinnes, is removed by Gods gracious condonation, in the verie dissolution of his soule & his bodie, as our Adversaries affirme. 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 haue beene altogether of this mynde. But I dare not peremptorlie affirme anie thing in a matter so secret and hid from our knowledge; (for perhaps the remission of these veniall sinnes preceedeth the moment of dissolution, as I haue alreadie marked) onelie I maintaine this conditionall Assertion, That if those sinnes bee remitted in the instant of death, there is no punishmēt inflicted for them after death. I know they will re [...]ly, [...]at although these sinnes [Page] bee pardoned, yet the whole punishment due vnto them, is reserved, and no wayes 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 conceat is so fond, that it needeth not anie refutation; for it is repugnant to the verie nature of Remission Peccatum Ventale remitti nihil aliud est quàm poeni [...] ad quam homo est obligatus ra [...]one venial [...] totalitor solvi, aut nobis con [...]nar [...], aut sal [...]e [...] commuta [...] [...] obligati [...] nem ad [...] norem p [...]ena [...]. [...]. in 4. Sent. Di [...]t. 21. [...] 1. Lament. 3.33., and to the ordinarie conception which men haue of it, (for who would say, that the King did pardon a Traytor, if hee did inflict vpon him all the punishment due vnto him for his treason?) as also to that notable proportion, which is betwixt our deliverance from sinne, and from those miseries, which are the consequents thereof. For, as I observed before, the reason wherefore men are not fully delivered in this lyfe from those punishments, or miseries, which are the consequents of sinne, is because they are not fully fred from sinne it selfe. But in death, as all doe grant, the soule of a good man is fully fred from sinne: nothing remayneth therein, which displeaseth GOD; and that which pleaseth GOD, to wit, inherent righteousnesse, is perfect in it. Hence wee justlie conclude, That as it is fully fred from sinne; so also is it from all the consequents of sinne; and that in respect nothing remayneth in it, which may offende GOD, or provoke Him to doe that which Hee is vnwilling to doe; I meane, to punish.

This also ought to bee confessed by those Popish Wryters, who doe teach, concerning Inherent Grace, That it is so amiable, or louelie a qualitie, in the sight of GOD, that by it selfe, or by its owne naturall force, & not for anie reference which it hath to CHRIST, for whose merits it is infused, it maketh GOD to accept those in whom it is found, vnto aeternall Lyfe, as His Children, and Heyres. Now, if this be the naturall force and efficacie, or the connaturall effect, Suarez, de grat. Sanct. lib. 7. c. 12. Vide etiam cap. 5. illiu [...] lib▪ (as Suarez calleth it) of inherent righteousnesse, even when it is imperfect, or at least when it is conjoyned with [Page] originall concupiscence, the reliques of vicious acquired habites, the rebellious motions of the flesh, and manie veniall enormities, as they call them; vvhat force shall it haue to make GOD to respect, to loue, to affect tenderlie, the soule of a man after death? and, consequentlie, not to torment, and punish it, when it is fullie fred from all those vicious inclinations, and motions?

I haue showne 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. Nowe I come to that other poynt, vvhich I propounded to bee handled anent the same wordes; that is, to showe you what this phrase, To die in the LORD, (taking it as it is common to all the Godlie) importeth. All those who take it so, agree amongst themselues anent the meaning thereof; to wit, That it is To die in that happie vnion which wee haue with CHRIST by true Fayth, and other Theologicall vertues.

There bee foure thinges, wherein men are sayde to die this bodilie death, mentioned in holie Scripture.

1. Men die in Adam. 2. Men die eyther in prosperitie, or adversitie; riches, or povertie, or moyen [...]ondition; in high honour, or in lowe degree; in payne, or without payne, &c. 3. Men are sayde to die in their sinnes. 4. Men are sayd to die in CHRIST.

The first of these foure, is simplie common to all the children of Adam, by naturall propagation.

The second is disjunctiuelie common to all.

The third befalleth all who die without CHRIST.

The fourth appertayneth to them onelie who in in this Text are called blessed: Blessed are they that die in the LORD.

[Page]The first hath a diverse manner of signification, from the other three.

For, to die in Adam, signifieth not onelie the coexistence of a man's beeing in Adam, and of his dying; but also the meritorious cause of our death; to wit, That by the sinne of Adam, in whom we all sinned, and from whom wee bring with vs into this worlde originall corruption, wee are all lyable to death. As in Adam all die, (as sayeth the Apostle) even so in CHRIST shall all bee made alyue. [...]. Cor. 15.22.

This dying of all in Adam, is explayned by the same Apostle else-where, By one man sinne entered into the worlde, and death by sinne: Rom. 5.12. and so death passed vpon all men, for that all haue sinned. Whereby is evidentlie overthrowne that errour of Pelagius, and his followers, who falselie denyed Death bodilie to haue beene brought in by Sinne: affirming, (as Augustine relateth) That altho Adam had not sinned,Aug. haeres. 88. yet hee had died bodilie death. Which Assertion, as verie pernicious and haereticall, and brought in for denying of originall sinne, was justly condemned, and anathematized, in the second Milevitane Councell.Concil. Milev▪ 2. can. 1.

The other three, beeing vnderstood of bodilie death, doe signifie rather the estate wherein a man is found when hee dieth. For altho hee who dieth in his sinnes, hath in his sinnes the merite of both the first and second death, yet when a man is sayde to die in his sinnes, is not so much poynted at the cause of his bodilie death, (beeing now common to all flesh) as the miserable and dolefull condition wherin death findeth him, and carrieth him away. Which before wee explayne, let vs speake a word of dying in prosperitie, or adversitie, &c.

One dieth (sayeth holie IoB) in his full strength, beeing whollie at ease, and quyet: Iob. 21.23.24.25.26. his breastes are full of [Page]milke, and his bones are moystened with marrow. And another dieth in the bitternesse of his soule, and never eateth with pleasure. They shal lye downe alyke in the dust, and the worms shall cover them. Here are two things to bee observed: 1. That men are sayd to die in prosperitie or adversitie, onelie in regard of their estate before they bee dead; and not in respect of anie condition in and after death: for the one so dieth in prosperitie, and the other in adversitie temporall, as by dying, both hee leaveth his prosperitie, and hee his adversitie. 2. In regard of that transient estate, they are made by death both aequall. They lye downe alyke in the dust. There the wicked cease from troubling: and there the wearie bee at rest. Iob. 3.17.18.19. There the prisoners rest together: they heare not the voyce of the oppressour. The small and great are there: and the servant is free from his master.

Mors sceptra ligonibus aequat.

The third thing wherein men are sayd to die, is in their sinnes. This befalleth all the vnbelievers, who die in vnbeliefe, according to that saying of our Saviour; I sayde therefore vnto yom, that yee shall die in your sinnes. Ioan. 8.24. For if yee belieue not that I am HEE, yee shall die in your sinnes. Where is not meaned, that they shall cease to bee in their sinnes, or in the stayne and guiltinesse therof, as those who dying in worldlie wealth, or povertie, cease to bee in them anie more: but hee that dieth in his sinnes, his bones are full of the sinne of his youth, Iob. 20.11. which shall lye downe with him in the dust. Now, as Salomon sayth, 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 Saynct Hierome expounds the place, in what estate a man dieth, eyther in sinne,Hieron. comm. in Eccles. [...]. or in righteousnesse, hee shall for ever remayne in that same estate. The miserie of such a [Page] man is descrybed in the Evangell of Saynct IOHN, with the felicitie of those who liue and die in the true fayth of the Sonne of GOD, briefelie, in these wordes, Hee that believeth on the Sonne, hath everlasting Lyfe: and hee that believeth not the Sonne, Ioan. 3.36. shall not see Lyfe, but the wrath of GOD abydeth on him.

Therefore this Proposition, Blessed are they that die in the LORD, is reciprocall, They die in the LORD who are blessed: meaning of mortall men, who die this bodilie death; of whom none are blessed, but onlie they that die in the LORD. Neyther is there salvation in anie other: for there is none other name vnder Heaven given amongst men whereby wee must bee 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 happie estate of a dying man, that hee is in the LORD, and consequentlie, of the number of those of whom the Apostle sayeth,Rom. [...]. [...]. There is no condemnation to those which are in CHRIST IESVS. Neyther doeth dying in the LORD import ceasing from beeing in the LORD, as they who die in worldlie wealth, or povertie, doe cease to bee in that estate anie more: but to die in the LORD, Ioann. 1.4. Coloss. 3.3▪ 1. Ioann. 5.12, 20. signifieth to die beeing and remayning in the LORD, before death, in death, and after death. The LORD is our lyfe, even aeternall Lyfe. He then that dieth in the LORD, remayneth in Lyfe, according to that saying of our Saviour; Verilie, verilie, I say vnto you, he that heareth My word, Ioann. 5.24. and believeth on Him that sent Mee, hath everlasting Lyfe, and shall not come into condemnation; but is passed from death, vnto lyfe. Death may separate our soule from our bodie; but it can not breake that Union which wee haue with IESUS CHRIST; whose wee are, whether wee liue or die.Rom. 14. [...].

[Page]I come nowe to a more particular consideration of this Union which wee haue with CHRIST in lyfe and death; and in respect whereof wee are sayde heere to die in the LORD. This Union is so strange and wonderfull, that it can not bee sufficientlie expressed by anie one kynde of vnion; and therefore the Spirit of GOD in the Scripture expresseth it by manie, and those most diverse sortes of vnion, or conjunction: to wit, by the vnion of conformitie; telling vs,Vnio conformitatis. Rom. 8.29. Vnio per affectum. Ioan. 15.15. Heb. 2.11. 2. Cor. 11.2. Ephes. 5.25.27. Vn [...]o per influxum. Ioan. 15.1.2 Ephes. 1.22. Coloss. 1, 18 that wee are praedestinated, to bee conformed to the Image of the Son of God: by the vnion of affectiō; yea, of most entire affection, or friendship; telling vs, that wee are His Friendes, Brethren, and Spouse: by the vnion of influence, or reall operation; telling vs, that Hee is the Vine, and wee are the Branches; that Hee is the Head, and we are His Members: vvhereby is signified, That as the roote of the Vine, by reall influence, doeth communicate lyfe, nowrishment, and growth, vnto the branches; and as the head, by reall influence, or operation, doeth communicate sense, and motion, vnto the inferiour members, and doeth direct them in their actions; So CHRIST, by the seret, and most powerfull influence of His Spirit, doeth communicate Spirituall lyfe, sense, motion, and growth, vnto the members of His mysticall bodie: as also directeth them in their actions; making them to walke circumspectlie, and to worke out their salvation with feare and trembling. Ephes. 5.15. Phil. 2.12. And because thinges are vnited, or joyned together, two wayes, by the vnion of influence; to wit, eyther so that they concurre together, to make vp one totall or composed substance, (as for example, The head and the members make vp one totall substance; and so doe the roote and the branches) vvhich sort of vnion is called a Formall, Substantiall, Vn [...]o formalis. and Physicall vnion: or else so that no totall [Page] or composed thing is made vp of them; (so the Load-stone, and the yron which it draweth to it selfe, are vnited together) vvhich sort of vnion is called vnio effectiva, an vnion of meere influence, or efficiencie. Therefore our conjunction with CHRIST, Vn [...]o effectiva. is expressed in Scripture, sometymes by a Formall and Physicall vnion; as when Hee is called the Vine, and we the Branches; or when Hee is called the Head, and wee the members of His bodie: and sometymes by the vnion of meere inftuence; as when Hee sayeth, If I bee lifted vp from the earth, I will drawe all men vnto Mee: and, Loe, I am with you alwayes, Ioan. 12.32. even vnto the ende of the worlde. Matth. 28.20.

Nowe, to apply all this to the present purpose: The Godlie haue all these kyndes or sorts of vnion with CHRIST, in death, as well as in lyfe; and therefore they are most justlie sayde to die in the LORD. And first, as for the Vnion of Conformitie, although the Learned, speaking of that conformitie vvith CHRIST, vnto which wee are praedestinated, doe onlie mention our Conformitie with Him in Grace and Glorie; yet betwixt these two, wee may verie well take in another part or degree of our conformitie with CHRIST; to wit, our Conformitie with Him in our death; vvhich is the passage from Grace to Glorie. For, as wee resemble Him by an holie lyfe, so also by an happie and victorious death. This degree of conformitie, which the Godlie haue with CHRIST, is grounded chiefelie vpon three respectes. For first, as CHRIST died voluntarilie, and by way of obedience to GOD His Fathers Commandement; so the Godlie die, humblie submitting themselues, and all their desires, vnto GOD'S will. For although, when that bitter Cuppe of deadlie sicknesse is presented to a Godlie man, he sometymes say with CHRIST, Father,[Page]if it bee possible, let this Cup passe from mee;Matth. 26.39. yet He ever doeth subjoyne this▪ Neverthelesse, not as I will, but as Thou wilt. Secondliie; As CHRIST died, to destroy the works of the Devil; [...]. Ioan. 3.5. & 8. that is, to take away our sinnes; so the Godlie desire to die, that they may bee fred from their sinnes, and not offende GOD anie more;Iudg. 16▪ 30. saying with SAMPSON, Let mee die with these my enemies. Thirdlie, as CHRIST died, to acquire a Kingdome to HimselfeRom. 14.9.; so death is to the Godlie an entrance into that kingdome which GOD hath promised to those that loue Him: and everie Godlie man may, vvhen hee dieth,Iames 2.5. say with PAVL, Hencefoorth there is layde vp for mee a Crowne of Righteousnesse. [...] ▪ Tim. 4.8▪

Secondlie; As for the vnion of Loue, or Friendship, which the Godlie haue with CHRIST, death can not ende, or dissolue it: for Paul telleth vs, That nothing is able to separate vs from the loue of CHRIST: Rom. 8.35. and, in the wordes following, boldlie giveth a defyance to death; affirming, That it is not able to effectuat [...] this separation. Manie, yea, great and inaesteemable benefits redound vnto the Godlie, by vertue of this vnion, in the houre of their death. For, first, by reason of it, CHRIST IESVS, in that most dangerous houre, pleadeth for them most earnestlie, and effectuallie. Our necessitie doeth require this. For, when wee are arreasted by Death, and are going to bee praesented before that dreadfull Tribunall, vvhere all our workes of Righteousnesse, yea, all our sufferings can not sufficientlie pleade for vs; wee haue more nor neede, that that Blood which speaketh better thinges than that of Abell, Hebr. [...].24 should pleade for Mercy and favour to vs. His loue also, and most tender affection, which made Him to ware, or bestowe, His Blood, and His Lyfe for vs▪ can not but make Him to ware His Request for vt, in that tyme of our great neede. Hee, [Page] vvho vpon the Crosse prayed for His cruell Tormentors, vvill, vndoubtedlie, nowe, vvhen Hee is in His Kingdome, remember His Friendes, and say, Pater, ignosce iis; Father, forgiue them. Hee,Luke 23. [...]4 vvho in that last and most dolorous night of His ly [...]e, when Hee made, as it were, His Legacie, and declared His latter Will to His Father, sayde, concerning all the Elect, Father, I will that they also whome Thou hast given Mee, bee with Mee, &c. Hee, I say,Ioan. 17. [...] will particularlie, for everie one of them, at the houre of their death, say, Father, it is My will, that this My Servant, whom Thou hast given Mee, bee with Me where I am, that hee may beholde that Glorie which Thou hast given Mee. Secondlie; in respect of this Union, CHRIST doeth strengthen the Godlie vpon their bed of languishing, Psal. 4 [...]. [...] and maketh all their bed in their sicknesse: yea, Hee maketh a Bed of inward joye, and comfort, vnto their soules, wherein they may rest, and bee refreshed, when their bodily payns are most grievous, and intollerable: For then Hse speaketh to them, by His Spirit, Wordes of comfort; or rather, as Peter calleth them, Words of aeternall Lyfe. Iohn 6.68. He sayth to them, as Hee sayde to the poenitent Thiefe, To day shalt thou bee with Mee in Paradyse. Luke 23.43. Hee sayth to them, as Hee sayde concerning Lazarus his sicknesse, This sicknesse is not vnto death; yea, This death, Iohn 11.4. is not vnto death Hoc est ergo, quod ai [...] ▪ infirmitas hac nō est a [...] mortē, quia & ipsa no [...] erat ad mortem. August. Tract 49. in Ioan Genes. 46.3▪, but for the Glorie of GOD, and also for your glorie; that by it yee may attayne vnto aeternall Glorie, and Happinesse [...] and as He sayd to Iacob, when hee was going downe to Aegypt, Feare not to goe downe to Aegypt, for I will goe downe with thee, and will surelie bring thee vp agayne; so sayeth He to His languishing and dying Servants, Feare not to goe downe into the darke and silent Graue; for I will goe downe with you, and I also will surelie bring you vp agayne.

[Page]These, and the lyke comforts, Christ Iesus, by the inward and secret language, or testimonie of His Spirit, doeth communicate vnto manie of His Servantes [...]pon their death-beds▪ but whether or not He doeth communicate them vnto all the Elect, without exception, I dare not determine, as I sayd before. One thing I firmlie belieue; That all the Elect are, in some measure, strengthened by Him vpon the bed of languishing. I meane, vpon their death-bed: yea, so strengthened, that all the Powers of Hell can not make them to die in that fearfull sinne of Desparation. For GOD, vvho is not deficient in thinges necessarie for our naturall lyfe,DEVS non deficit in necessariis. and much lesse in thinges necessarie for our spirituall estate, hath givē vs this sweet promise, I will never leaue thee, Hebr. 13.5. nor forsake thee: and consequentlie, deoth ever conserue in His owne Children, such a measure of Fayth and Hope, as is sufficient for salvation. Thirdlie; As the Godlie, in the houre of death, are bolde, to commende their spirites vnto CHRIST, Luc. 23.46. and, as it were, to breathe out their soules into His Bosome; (for this is the last sute of a departing Saynct, LORD IESVS, receaue my spirit) so Hee also,Act. 7.53. in regard of this vnion, granteth their desire: that is, He receaveth their spirits; He welcōmeth them with this sweet Salve; Intra in gaudium DOMINI tui; Enter into the joye of thy LORD: and Hee praesenteth them vnto His Father, saying; Beholde, I and the Children which GOD hath given mee. Iohn, I am sure, was glad vvhen CHRIST sayde to His Mother,Ioan. 19.26. [...]7. Beholde thy Sonne; and to him, Beholde thy Mother. Howe much more shall mee rejoyce, when CHRIST, bringing our soules into GOD'S Chamber of Praesence, shall say to GOD, Ecce Filii Tui, Beholde thy Children; and to vs, Ecce Pater vester, Beholde your Father?

The third, or last sort of vnion, which the Godlie [Page] haue with Christ, to wit, the vnion of influence, or reall operation; and, in speciall, that vnion, whereby the Godlie are vnited with Christ, as members of his mysticall bodie, and branches ingrafted in him, not onlie continueth, or endureth vnto death, but in death: and by vertue thereof, the spirituall lyfe which is communicated vnto the Godlie in their regeneration, and the vitall operations of the same, are so effectuallie, and reallie preserved, that the Godlie may be sayd not onlie to liue, when they die; but also to come, by death, to a greater perfection of their lyfe. For the Spirit of God in the holie Scripture telleth vs, that the supernaturall lyfe, which wee haue by grace, is an everlasting lyfe: as lykewyse, that it is but imperfect here, and shall be perfected hereafter.Iohn 5.24. For here we walke by fayth, and not by sight: and now (that is, in this present lyfe) we see through a glasse, 2. Cor. 5.7. darklie; 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 lyfe to come) we shall see God face to face. And therefore holie Augustine sayeth verie well, that our lyfe, which now is nothing but hope, shall hereafter be aeternitie; and, that the lyfe of this mortall lyfe, is the hope of an immortall lyfe.

Yee haue heard now, that the vnion, which the godly haue with Christ, is not abolished, nor yet diminished; but rather augmented, and perfected by death. Whereby ye may learne, first, how firme and stable that vnion is, which wee haue with Christ; seeing (as I haue shown you) death it selfe is not able to dissolue it. Happie are these, then, who count all thinges but dung, that they may gaine Christ, Philip. 3.8. and that they may be found in him, &c. For with MARIE they haue chosen that good part, Luke 10.4 [...] which shall not be taken away from them. And, on the contrarie, miserable and mad fooles are they, who haue set their heartes vpon worldlie thinges, and are vnited vnto them by affection. [Page] [...] [Page] [...] [Page] For, first, they shall shortlie be divided, or separated from these things. Next, that separation shall procure more griefe to them, nor ever they had delight, or contentment, by enjoying these evanishing trifles. And thirdlie, which is worst of all, in that dreadfull judgement, which followeth after death, they shall be condemned to everlasting torments, for the inordinate loue which they carried to them. Bernard sayeth verie wittilie,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 evill, in respect of the losse of worldlie things; worse in respect of the vnhappie separation of his bodie from the soule; and worst of all, because of that double torment or vexation, of the worme, and of the fire.

Moreover, the indissolubilitie & aeternitie of that vnion, which the Godlie haue with Christ, maketh the vnion, which they haue amongst themselues, perpetuall, and indissoluble, by death. They are louelie and pleasant in their lyues, (as David in his mourning Song sayd of Saul and Ionathan) and in death they are not divided. [...]. Samul 1.23. For although some of the members of Christs bodie, be called out from this lyfe, before others, yet they remaine still vnited to one head; and, consequentlie, are still vnited amongst themselues: and albeit they be locallie separated for a tyme, yet they shall shortlie meet together in their Fathers house; and shall joyfullie sing for ever that Song of DAVID, Beholde how good and how pleasant a thing it is, for Brethren to dwell together in vnitie! Yee,Psal. 133.1. then, who are vnited vnto Christ, by a true and lyuelie fayth, be carefull by your godlie admonitions, and good example, to make these, whom yee tenderlie affect, to be participant of the same vnion: Fot if yee effectuate this, neyther death, nor judgement, nor anie other thing, shall divide you. But if it [Page] be otherwayes, death, and that judgement which followeth thereafter, shall so divide you, that yee shall never haue a joyfull meeting together agayne. 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 Hel fire, shall they haue anie comfortable societie, or fellowship together? No. For as in Hell there is fire, without light; night, without rest; and death, without an ende; so there is companie, without comfort: yea, those who were companions in sinne, when they meet together there, they salute each other with mutuall execrations, and curse the day that ever they saw other.

Secondlie, consider for your vse, how sweete an effect this our vnion with Christ produceth, seeing by vertue of it we spirituallie liue, both in death, and after death. If lyfe be so sweet, as we commonlie say; & if this mortal, yea, this momētanie life, be so much esteemed by vs, as that a man will giue skin for skin, Iob 2.4. and all that he hath, for his lyfe, how much should we esteeme and affect this spirituall lyfe, and that blessed vnion with Christ, by vertue whereof it is begun, and also conserved in vs vnto all aeternitie? HORMISDAS the Persian, as I shew you before, thought little of all the glorie and statelinesse of Rome; and that because he perceaved, that men were mortall there, as well as in other cities of the world. O, but if GOD had given him grace to enter by fayth into that heavenly Hierusalē, the Citie of the living God;Heb. 1 [...]. [...] and if the eyes of his vnderstāding had bene enlightened, that he might haue known what is the hope of our calling, Ephes. 1.1 [...] [Page] and the riches of the glorie of GODS inheritance in the Saincts; that is, if he had known, that GOD, the Father of our LORD IESVS CHRIST, according to his aboundant mercie, hath begotten all these who are true [...]lie and indeed citizens of this Citie, in spem vivam; vnto a lyuelie hope, (that is, in spem vitae▪ vnto the hope of lyfe, as Ierome expoundeth it; or in spem vitae aetern [...], vnto the hope of aeternall lyfe, Lib. 1. contra Iovinianum as Augustine readeth it) and to an inheritance incorruptible, Lib. 1. de peccatorum meritis, & remiss. cap. 27. and vndefiled, and which fadeth not away, reserved in Heaven for vs: if he, I say, had knowne this singular praerogatiue of the citizens of heavenlie Hierusalem, he would haue thought the glorie of Rome, and of all other cities in the world, to be basenesse, in comparison of it: and would haue sayd with DAVID, Glorious thinges are spoken of thee, O Citie of GOD: or as he sayeth in another place,Psal. 87.3. Mount Sion is beautifull for situation, and the joye of the whole earth. Psal. 48.2.

Thirdly, obserue, I pray you, how sweet and comfortable a thing it is to the Godlie, in the houre of death, to consider, that they are in Christ, and that the vnion, which they haue with Christ, is perpetual, and indissoluble. How comfortablie and joyfullie may the faythfull servant of Christ then say, There is no condemnation to them which are in Christ: I am now dying,Rom. 8.1. neverthelesse I liue; yet not I, but Christ liveth in me: Gal. 2.20. in Christ my Saviour I haue boldnesse and accesse vnto the Throne of Grace, with confidence by the fayth of him. Ephes. 3.12 O how excellent and happie a thing it is to a man then to haue [...], boldnesse with God to speake what he pleaseth, and to propound all his sutes; to say, Lord, strengthen me against all my infirmities, and my feares; perfect thy strength in my weaknesse; [...]. Cor. 12.9 put an ende to all my miseries, and my pains;Psal. 143.2. and enter not into judgement with thy servant; [Page] LORD,Psal. 23.4. walke with mee in this valley of the shadowe of death, that I may feare no evill; Father, I comend my spirit into thy hands; Heare me speedilie, O Lord, Luke 23.46 my spirit faileth: hide not thy face from me, lest I be lyke vnto them that goe downe into the pit. Psal. 143.7. The wicked cannot haue this [...], this boldnesse of speaking to God, when death approacheth. They shall then finde how true that saying of our Saviour is, Sine me nihil potestis facere; Without me ye can do nothing. Iohn 15.5. For they may well in that houre 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 blessednesse, or happinesse, which is here attributed to these who die in the Lord: in the handling whereof, I intend not to fall out in a Theologicall discourse, concerning that most noble and divine operation of our soule, wherein our Summum bonū consisteth: I meane, the vision and fruition of the glorious countenance of GOD: nor yet to trouble you, and my selfe both, with the debating and discussing of these quaestions, which are too curiouslie agitated, and too boldlie determined by manie Divines anent it. I shall onlie show you what is, and hath bene holden, as certaine, and vndoubtedlie true, by the greatest part of Christians, and what is called in quaestion by judicious and orthodoxe Divines, concerning the estate of the Godlie after this lyfe.

First, then, it is certaine, that these, who die in the Lord, shal in the day of resurrection, and judgement, attaine to perfect, and consummate happinesse of soule and bodie: for in that day, the Lord, the righteous Iudge, 2. Tim. 4. [...]. shall giue the crowne of righteousnesse vnto all these, who loue his appearing.

[Page]Secondlie, the greatest part of Christians, haue ever believed, that the blessednesse, which we shall then attaine vnto, consisteth in the vision and fruition of the glorious essence of GOD, which the Schoole-men call visionem DEI per essentiam. This is evidentlie revealed vnto vs in diverse places of Scripture. For our Saviour promiseth this, as a reward to the pure in heart, Matth. 5.8. that they shall see God. And Paul telleth vs, that this vision of God shall be a cleare, immediate, and intuitiue sight of his essence. For he sayeth, that we who now see God through a glasse, darklie, 1 Cor. 13.12 shall then see him face to face. And Sainct Iohn lykewyse sayeth, that when he shall appeare, we shall see him as he is. 1. Iohn 3.2. This also hath bene constantlie believed by the Fathers of the Ancient Church: for none of them ever denyed this, except some fewe Greeke Fathers, [...]omil. 14. in Iohann. & [...]omil. 3. de [...]comprae [...]ensibil [...] Dei [...]atura. following Chrysostome, who in diverse places of his workes affirmeth, that God his infinite essence can not be seene by anie created or finite vnderstanding.

Thirdlie, as for the estate of the souls of men, during that tyme, which interveaneth betwixt death and judgement, although some haue most fondlie and absurdlie believed, that the soule perisheth with the bodie; and, that both soule and bodie shall be raised vp together, at the day of judgement; This opinion [...]s maintai [...]ed by An [...]baptists, & was of old maintained [...]y those [...]aeretickes [...]hom Au [...]ustine cal [...]eth Arabi [...]s, in his [...]ooke De [...]aresibus, ad Quod Val [...] [...]eum, ha [...]es. 83. [...]att. 10.28 & others no lesse foolishlie haue imagined, that the soule, after it is separated from the bodie, hath no operation, nor knowledge of its owne estate; but lyeth, as it were, in a dead sleep [...] ▪ vntill the day of judgement; for the which cause they are called Psychopannychitae: neverthelesse the Spirit of God, in the holie Scripture, telleth vs, that these who kill the bodie, can not kill the soule; and consequentlie, that the soule liveth, when the bodie is killed: that in the heavenlie Hierusalem there [Page] are not onlie Angels,Heb. 12.23. but also the spirits of just men made perfect; that the Godlie, when they are dissolved, are with Christ, and in Paradyse. Lykewyse,Philip. 1.23 that they are not there sleeping,Luke 23.43 but haue vse of their vnderstāding, we may clearlie see by the parable of Dives & Lazarus, by the Storie of Christs transfiguration, in the which we reade,Revel. 6.9. that Moses and Eliah talked with Christ; and by that which we reade concerning the soules of Martyres, crying vnder the Altar, for acceleration of the punishment of their persecutions. Herefore the Fathers constantlie taught, that the souls of men, when they are separated from their bodies, doe remember of the things which they did vpon earth Plenissim [...] docu [...]t Dominus nō 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 owne happinesse, and sollicite, or carefull, for the weale of the Church militant; and, in particular, are myndfull of their parentes, children, brethren, and other friends, whom they haue left behind them on earth; longing to see them in that place of glorie, where they themselues are. Magnus [...] lic charorum numerus no [...] exspectat, parentū, fratrum, fili [...]ū, frequens [...] & copiosae turba desiderat, jam de sua immortalitate secura, & adhuc de nostra salute sollicita. Ciprian. serm▪ de mortalitate, in fin [...] ▪ Yea, even these of the Fathers, who believed, that the departed souls of godlie men, are not fully glorified as yet; and, that they shal not attaine to the perfection of that happinesse, whereof they are capable, before the day of Iudgement; thought not that they are sleeping, and senselesse, during the tyme of their separation from their bodies; but, on the contrarie, thought, that they are in Abrahams bosome, in a state of refreshment, and joye. See concerning this, Tertull, in his booke De Anima, cap. 58. Chrysostome, wryting vpon 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 Godlie attain not vnto the perfection o [...] that happinesse, whereof they in themselues are capable, before the day of the g [...]nerall judgement; as we may easilie perceaue by his 12 booke De Genesi, cap. 35 where he affirmeth, that the soule separated from the bodie, seeth not God, as th [...] Angels see him. Yea, sometyme he was of that opinion, which manie other of th [...] Fathers did holde, concerning the place where the soules of the Saincts departed are nowe: to wit, that they are keeped in secret and subterranean places, vntill the Daye of Iudgement. Lib. 12. De Civit. DEI, Cap. 9. & enarra [...]. in Psal. 36. Conc. 1. But hee seemeth to haue left this opinion, afterwardes as appeareth by his 20 Booke, De Civit. Dei, Cap. 15.

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[Page]Fourthlie; although some few of the Ancients taught, that the souls of the Saincts departed, are not as yet rewarded, but keeped in one place, and in one estate, and condition, with the wicked, not being as yet so much as assured of that glorie, which shall be revealed in them; Nec tamen quisquā pucet animas post motem protin [...] judicari; omne [...] in una communi (que) custodia deti [...]ntur do [...]c, [...]. Lacta [...]. Lib. 7. divinarū institu [...]. c. 21. Philip 1·23 2. Cor. 5. [...]. yet the common opinion of the Church of God, in all ages, hath bene, that they are in an happie and blessed estate, and with vnspeakable joye doe exspect the accomplishment of their happinesse: yea, manie of them affirme, that they are with Christ, that they reygne with him, and, that they, in some sort, see Gods face. This is also clearly revealed in Scripture; for Paul wisheth to be dissolved, and to be with Christ; and telleth vs, that when wee are absent from the bodie, we are present with the Lord. Christ also sayde to the poenitent Thiefe, To day shalt thou bee with mee in Paradyse: and here a voyce from Heaven proclaymeth the happinesse of the dead, who die in the LORD.

This trueth so manif [...]stlie revealed in the Scripture, although, as I haue sayde, it hath bene constantlie professed in the Church, yet it hath bene vitiated, or corrupted, by the admixtion of two erroneous doctrines. For, first, although none before holie Augustine did talke of such a Purgatorie-fyre, as our Adversaries doe mayntayne, yet some Fathers, who lived in the third and fourth age of the Church, to wit, Origen, Lactantius, Hilarie, Ambrose, Ruffinus, and Ierome, believed, that there shall be a generall Purgatione of all souls, by fyre, at the day of Iudgement; [Page] and, that none shall bee free of it, (except Christ, who is the Righteousnesse of GOD Ambros. enarrat. in Psal. 118. octonar. 20. vers. 153. ideo unus ignē illum sentire non potuit qui est justitia Dei Christus, quia peccatum non fecit.) no, not the blessed and glorious Virgine Marie. Hilar. enarrat. in Psal. 118. octonar. 3. vers 20. A [...] cum ex omni ocioso verbo rationē [...] 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 severitatē capax illa Dei virgo ve [...]tura est desiderare quis audebit à DEO judicari? This opinion is not nowe mantayned by anie: at least, it doeth not trouble the peace of the Church; and therefore I will not meddle with it. Secondlie, since the 400 yeare of our Lord, (about which tyme Augustine flowrished) some Fathers haue mentioned, & expressed in their workes, a sort of purgation by fyre, verie farre different from the former. For they thought, that all the Elect doe not vndergoe this Purgation by fyre; but onlie they, who die in some kynde of guiltinesse; and, that these begin to be purged immediatelie after their departure. Saynct Augustine spake doubtfullie of this sort of Purgation Lib. 21. De Civitate DEI, Cap. 26. in Enchiridio, Cap. 69. & Lib. De Fide & Operibus, Cap. 16.. Gregorie the Great did holde it as a thing certayne Lib. 4. Dialog. Cap. 3 [...]. & in Psal. 3. p [...]nitent.: but hee knew no matter, or cause, of this Purgation, except the guiltinesse of these smaller sinnes, which are called veniall: for hee dreamed not of that imperfect remission of mortall sinnes committed after Baptisme, which Papists doe now holde, as a mayne ground of their doctrine concerning Purgatorie. But I haue alreadie confuted this fond conceat, and haue showne, that poenitentiall remission of sinnes committed after Baptisme, is no lesse perfect, and absolute, than baptismal remission. It is true indeed, these who after Baptisme, or after their first justification, doe fall backe, into grievous sinnes, haue not so easie accesse vnto the Throne of Grace, for obtayning Mercie, as they had before, (which, I thinke, moved the Ancient Church, to enjoyne such hard pennance to these, who after they were baptized, fell into great [Page] sinnes) as also, because of their ingratitude for bygone favoures, and benefits, they are oft-tymes (I will not say alwayes) punished, or chastised, with greater, and more fearfull judgementes; even after they are reconciled to God by repentance. But this will never proue such a reservation of temporall punishment to bee inflicted in Purgatorie, in case of not satisfaction by poenall exercyses in this lyfe, as our Adversaries doe mayntayne.

Fiftlie, it is certayne, that the glorie and happinesse, which the dead, who haue died in the Lord, shal haue after the generall judgement, shall be greater extensivè, in extention, nor it is now; and that because it shall be extended, or communicated, to their bodies also. But whether or not it shall be intensivè greater, after the generall judgement; that is, whether anie farther degree of glorie shall be then given to their soules, it is not so certayne. For manie of the Ancients 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 Sanctorū, Serm. 2.3. & 4., and some judicious and orthodoxe Divines Calvin. lib. 3. Institut. Cap. 25. §. 6 Spalat. lib. 5 de Repub. Eccl, Cap. 8. num. 75. & sequent., doe thinke, that although they are now with Christ, in the companie or fellowship of the blessed Angels, and in an estate of vnspeakable joye; yet they haue not attayned, as yet, vnto that consummate, and accomplished happinesse, which consisteth in the vision, or immediate sight of God's glorious essence: and which the Schoole-men call beatitudinem essentialem, essentiall happinesse: or if they haue attayned vnto it, yet they haue not attayned to the perfection, or the fulnesse of that joyfull and blessed sight, which they shall haue hereafter. Others boldlie affirme, that they haue alreadie gotten a full sight of God's glorious essence; and, that nothing is wanting to their happinesse, but the glorification of their bodies. For my part, although I incline most to the first opinion, esteeming it more probable, in respect [Page] of the consent of Antiquitie, and of diverse places in Scripture, which seeme to favour it; (for wee reade in Scripture, that wee shall bee satisfied with the lykenesse of God, when we awake; that is,Psal. 17.15. in the day of our resurrection; that the labourers shall bee called together in the evening; that is,Matth. 20.8 at the ende of the worlde, and shall then receaue their hyre, that the Crowne of Righteousnesse shall be given that day to all these who loue the Lord's appearing; and,2. Tim. 4.8. that when Hee shall appeare, wee shall bee lyke Him, and shall see Him as Hee is) yet, I thinke,1. Iohn 3.2 they are wysest, who suspende their judgement, and are not bold to determine anie thing in such matters as are not clearlie revealed in God's word; of which sort this whereof I am now speaking, is one. Iudicious and learned Calvine, Ibidem. who also inclined more to the first opinion, condemneth their foolish rashnesse, who prye too narrowlie into this secret; and willeth vs, to be content with these boundes, or limites, of our knowledge, concerning this matter, which are praescribed in Scripture. And, truelie, it is sufficient for our comfort, and encowragement agaynst Death; as also for that Christian, and cowragious desire of death, which we ought to haue; it is, I say, sufficient to know, that it is an estate of such heavenlie glorie, and such joyfull happinesse, that all worldlie happinesse, or contentment, is but miserie, in respect of it. That yee may the better conceaue this, consider, I pray you, that if wee thinke it a delightsome, and joyfull thing, to dwell in a statelie and glorious Pallace, with these whom we loue best, and whose companie is most pleasant vnto vs; it must be a thing exceedinglie farre more happie, and joyfull, to liue in that heavenlie Pallace, whereof wee nowe see nothing but the pauement; yea, nothing but the inferiour [Page] superfice of it▪ and yet wee see more glorious statelines in it, than in all other partes of the world. For in it doe shyne those glorious Lightes, which enlighten and beautifie the whole world; and which made DAVID to say, Lord, what is man, that thou art myndfull of him? Psal. 8.4. and the sonne of man, that thou visitest him? It must bee a most delightfull thing, and a matter of exceeding great joye, to dwell in that coelestiall Paradyse, with an innumerable companie of Angels; with all our pious friendes, who haue gone before vs, and who shall followe after vs; with the Prophets, Patriarchs, Apostles, Martyrs, and other famous Worthies, whose vertues are so much praysed, & admired on earth; and with our great LORD and Master, our kynde Saviour, CHRIST IESUS, who loved vs, Gal. 2.20. and gaue Himselfe for vs. What joye, I pray you, shall wee haue there, in beholding Him, who died, and suffered so manie things for vs? How shall wee bee affected, and ravished in mynde, when wee shall viewe His glorious Head, which was one day crowned with Thornes for vs; His Handes and Feet, which were one day pierced with nayles for vs; and His syde, which was runne thorowe with a Speare for vs? But, aboue all, if wee shall then be admitted to the cleare, and immediate fight of God's infinite essence, (which, truelie, is verie probable) what admirable, vnspeakable, yea, inconceauable delight, and contentment, shall that sight worke in vs, although it bee not so full, and perfect, as it shall bee after the generall judgement? How joyfullie shall wee then say with DAVID,Psal. [...]4.10. A day in thy Courts, is better than a thousand: or, as hee sayeth in another place, As wee haue heard, Psal. 48.8. so haue wee seene in the Citie of the LORD of Hostes: or rather, as the Queene of Sheba sayde,1. king. 10.7 Beholde, the halfe was not tolde vs: the glorious [Page]honour of thy Majestie infinitelie exceedeth the same which wee heard. Psal. 145.5.

This doctrine, concerning the felicitie, vnto which the Godlie doe attayne, when their soules are separated from their bodies, affordeth manie profitable lessons, and vses vnto vs. For, first, wee may justlie collect from it, that although the Godlie bee manie wayes blessed, or happie, while they liue heere; to wit▪ in respect of that inaesteemable benefite of the remission of their sinnes Psal. 32.1.2., in respect of these supernaturall vertues, wherewith they are endewed, and of the operations, or actions of the same Psal. 1.1.112.1. [...]19.1., in respect of God's Fatherlie providence, and care which hee hath of them Psal. 144.15.; yea, even in respect of his chastisementes, and of their manyfolde sufferinges Psal. 94.12. Matth. 5.10 11.12.: yet this their happinesse, is nothing in comparison of that exceeding great reward Genes. 15.1., or of that farre more exceeding and aeternall weyght of glorie 2. Cor. 4.17., which they get after this lyfe. Glorious thinges indeede are spoken of the Citie of GOD; that is, of the Church militant. The estate of these, who truelie and indeede are Citizens of it, is an estate of happinesse; but of such happinesse, as consisteth in sorrowing, or mourning for their sinnes, and manyfolde infirmities Matth. 5.4.. It is an estate of righteousnesse; but of such righteousnesse, as standeth rather in the remission of sinnes, nor in the perfection of vertues; and vnto the perfection whereof is necessarilie required a true acknowledgement, and a humble confession of its imperfection, as saynct Augustine piouslie, and judiciouslie sayeth 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 mayntayning a continuall, and most dangerous warfare, agaynst the Devill, the world, and the flesh. It is an estate of joye; but of such joye, as is not onlie mixed with sorrowe; but even grounded vpon their sorrowes, [Page] and teares. August. lib de vera & falsa poenitentia, c. 13. Tādiu enim gaudeat & speret homo de gratia, quamdiu sustentatur à poenitentia. Et infra: Hinc semper doleat, & d [...] dolor [...] gaudea [...]. For when they get grace to sorrow, they haue reason to rejoyce, and praise God for it. But, alace, when they looke to the measure of their sorrow, they finde a new reason, or cause of sorrow, because they can not sorrowe so much, and so constantlie, as they ought. Idem ibid. Et non satis sit quod doleat, sed e [...] fide doleat, & non semper doluisse doleat. In a word, then, if we shall looke to the manifolde sorrowes, feares, dangers, and sinfull infirmities, vnto which the Godlie are subject in this lyfe; and, on the other part, to that plenarie, or full deliverance, from all these evils, which they obtayne by death, wee shall finde, that wee haue more than reason, to say with Solon, and in the words of the Poet, although not according to their sense; ‘dici (que) beatus Ante obitum nemo, suprema (que) funera debet.’ that is, No man can bee called perfectlie happie, or fullie blessed, so long as hee liveth in this valley of teares.

Secondlie, this doctrine showeth you, that the Godlie haue no occasion to feare death; but, rather, ought to desire, and wish for it. The true Christian may not onelie meet approaching death, with cowrage, and say, O death, where is thy sting? O Graue, where is thy victorie? 1. Cor. 15.55.; but also with joye, and say, How beautifull vpon the mountaynes are the feete of him that bringeth good tydinges? Isai. 52.7. Thou art come to tell me the best, and most joyfull newes, that ever I heard. For thou art come to tell mee▪ that my warfare is accomplished; and, that I shall nowe enter into peace, that my sorrowfull seed-tyme is ended;Isai. 57.2. and, that my joyfull harvest is at hand.Psal. 126▪ 5. Thou art come to bring mee home to my Father's house, to take my crosse from my sholders, and to put my Crowne vpon my head. If the Godlie haue such reason to welcome death chearfullie when it commeth, ought they not to desire, [Page] and long for it, before it come? Cyprian, Chrysostome, and Ambrose, doe most excellentlie, and eloquentlie, vrge this poynct Cyprian. tom. 2. lib. d [...] mortalit. Chrysost. in epist. ad Plilipp. serm. 4. Ambros. lib. de bono mortis, cap. 12.: and Paul telleth vs, that all the Godlie haue a longing, or desire, yea, a vehement desire, of that glorie and happinesse, which is begun immediatelie after death, and shall bee consummated in the day of the Resurrection. Yet all the Godlie haue not this vehement desire in a lyke manner, and measure: for some of them haue desiderium mortis plenum & absolutum, a plenarie and absolute desire; or, a desire not opposed, or impeded by anie other desire. Such a desire of death, I thinke, was in olde Simeon, when hee had gotten CHRIST in his armes, and sayde, Nunc dimittis. For the onlie thing which detayned him in this lyfe, or made him willing to bee detayned in it, was the desire hee had to see Christ Veniebat ille. [...]. Christus▪ ille, s. Simeō 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, hee 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 agayne of them haue desiderium mortis ligatum & impeditum, a vehement desire of death, but opposed, impeded, and as it were, bound vp by another spirituall desire. Such a desire had Paul, when hee sayde, I am in a strayt betwixt two, having a desire to depart, and to bee with Christ, which is farre better. Neverthelesse, to abyde in the flesh, is more needfull for you Philip. 1.23. Psal. 39.13. Iob 10.20.21.. So also manie of God's deare Servantes, although they haue withdrawne their heartes from the worlde, and long to bee with CHRIST; yet in respect they haue not, as yet, attayned to such assurance of remission of their sinnes, as they would; therefore they wish with David, that GOD would spare them; to the effect they may recover strength before they goe hence, and bee no more: or, as Iob sayeth, that they may take comfort a little before they goe, whence they shall not returne. Last of all, there are some of the Godlie, who although [Page] they labour earnestlie, to get their affection on thinges aboue, yet they finde, to their exceeding great griefe, that they are still so affected with the loue of this lyfe, and the thinges which they enjoye heere, that they can not attayne to that vehement longing for a better lyfe, that cowragious and Heroicke desire of death, which other Godlie men and women haue. Neverthelesse, seeing Paul generallie affirmeth, that all they who haue receaved the first fruites of the Spirit, Rom. 8.23. groane within themselues, wayting for the accomplishment of their adoption, and willing to be absent from the bodie, 2. Cor. 5.8. that they may bee present with the LORD, wee may verie well say, that even they haue vehemens desiderium mortis, & coelestis beatitudinis. For although they haue it not actuallie, yet they haue it in voto & conatu ▪ by way of earnest desire, and carefull stryving to attayne to it.

Thirdly, seeing these only are blessed after death, who die in the Lord, it followeth manifestlie, that wofull, miserable, and lamentable, is the estate of the greatest part of the worlde after death: I meane, of the wicked, who liue not in the Lord; and, consequentlie, can not die in the Lord. Death, which is to all a change, and, to the Godlie, a blessed change, shall bee to them a dolefull, & vnhappie change. For the terminus ad quem of their change, or the estate vnto which they shall bee changed, is an estate of remedilesse miserie, easelesse paine, & endlesse death. This their case, may justlie seeme the more miserable, if wee shall consider also the the terminus à quo of their change: that is, if wee shall looke to the temporall, or worldlie estate and condition, from which they shall bee changed. For some of them are acting a Tragoedie vpon the Stage of this worlde; that is, they spende all their dayes in povertie, dishonour, [Page] and manie other miseries. To these death is a change from the miseries of this worlde, to miseries incomparablie greater in another worlde: and, therefore, their estate, and condition in this lyfe, is called by BERNARD, In his Booke of Sentences, if that Book be his. via aerumnosa ad mortem, a miserable and sorrowfull way vnto aeternall death. Others of them are acting a Comedie vpon the same stage▪ but such a Comedie, as shall ende in a wofull Tragedie: that is, they liue in wealth, honour, and aboundance of worldly delights. To them death is a change from the momentanie pleasures of this worlde, to everlasting torments, and sorrowes, in the world to come. And their estate, or condition in this lyfe▪ is called by BERNARD, via deliciosa ad mortē, a delightsome way vnto death. To these two estates of wicked men in this lyfe, BERNARD addeth a third; to wit, the estate or condition of these who haue aboundance of worldlie thinges, and yet not beeing contented therewith, doe continuallie vexe themselues with anxious care, and paynfull labour, in acquiring more wealth: so that these riches which they haue, perish by evill travell, and all their dayes they eat in darknesse;Eecles. 5.14.17. that is, with much sorrow, and wrath. This estate, or condition of wicked men in this lyfe, is called by SALOMON, a sore evill; and by BERNARD, via laboriosa ad mortem; a paynfull, and wretched way vnto death. In a word thē, whatsoever be the temporal estate of wicked men in this lyfe, death is to them an vnhappie change; even in respect of the terminus à quo of their change. For, to some of them, it is both a change, and an ende of their joyes: to others, it is a change, but not an ende of their sorrowes; and a meane whereby they are infinitelie multiplyed, and increased.

Last of all, yee see here, how wyse a choyse they make, who with MOSES, choose rather to suffer affliction[Page]with the Children of GOD, having respect vnto the recompence of rewarde, Hebr. 11.25.26. than to enjoye the pleasures of sinne, which last but for a season: and therefore are called by Bernard, Ibidem. momētaneae dulcedines & horariae suavitates: that is, such delights, such sweetnes of earthly objects, as last but for an houre; yea, but for a moment. The estate of the Godlie in this lyfe, seemeth, to our corrupt reason, a troublesome, and melancholious estate. For whē they enter into this estate, they must put on the mourning weede of repentance, and never put it off while they liue: they must put on the whole Armour of GOD, and never put it off, vntill their Wynding-sheet be put vpon them. They must, perhaps, put on Lazarus his ragges, and never put them off, vntill they die vpon a Dung-hill, or by a dyke syde. Neverthelesse, our estate, is an estate of joye vnspeakable, 1. Pet. [...].8. and full of glorie. And although it were not, yet the joye which is set before vs, Psal. 4.7. Heb. 12.2. might make vs, yea, should make vs, gladlie to vndergoe it, and all the vexations, troubles, and griefes, which accompanie the same. All these who haue gone before vs to Heaven, haue entered into that Kingdome through much tribulatione:Act. 14.22. yea, it behoved Christ Iesus himselfe first to suffer, Luke 24.26 and then to enter into his Glorie. And therefore, if anie of you be vnwilling to take vp his crosse, in hope of this glorie, I will say to him, as IEROME sayde 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 wouldest both rejoyce here with the world, & also reygne hereafter with Christ. And, as hee sayeth in the words following, so say I to everie one of you, That day shall come, 1. Cor. 15.53. in the which this corrubtible, and mortall, shall put on incorruption, and immortalitie. Blessed shall the servant be, Luke 12.37 whom his Lord shall then finde watching. If he [Page] finde thee so, the earth, with the people which are in it, shall shake, and tremble, at the voyce of the Trumpet; but thou shalt rejoyce. When the Lord shall come to Iudgement, the worlde shall sadlie roare and groane — foolish Plato, with his schollers, shall then be arraygned: Aristotle his argumentes that day shall avayle him nothing. Then thou, although thou be a poore clowne, shalt rejoyce, and laugh, and say, Beholde my God, who was crucified: beholde the Iudge of the worlde, who one day cryed as a new-borne Chylde, being wrapped in swedling clowts, and layde in a manger. This is Hee, who was the son of a Crafts-man, and of a work-woman. This is Hee, who being God, fled from the face of man into Aegypt, carried vpon his mothers breast. This is Hee, whom the souldiours, by way of derision, cloathed with Purple, and crowned with Thornes, &c. Iudicaturo Domino, lugubre mundu [...] immugiet. — adducetur cū suis stultus Plato discipulis: Aristotelis argumenta non proderunt. Tunc tu rusticanus & pauper exult [...]bis, & ridebis, & dices; Ecce crucisixus DEVS meus; ecco Iudex qui obvolutus pannis in praesepio vagiit. Hic est ille operarit & quaestuariae Fili [...]s: hic qui matris gestatus sinu, hominem DEVS fugit in Aegyptum: hic vestitu [...] coccino: hic sentibus coronatus, &c. Hieron. ibidem.

Having gone through my Text, I now apply my selfe, and my Text both, to this present Text, which lyeth before vs: I meane, the dead halfe of our late most worthie, and Reverend, and now most blessed Praelate, whom death hath not destroyed, but divided into two halfs, or parts; his one halfe, his living, and better halfe, is now in suo elemento, in its owne element; in terra viventium, in the land of the living; that is, in that land where death hath no placeS. August. in the explication of the 27. psal. vers. 13. calleth Heavē terrā viventium, & this earth, terraē morientium.. His other halfe is, as yee see, seazed vpon by death. But I may justlie say to death, which hath seazed vpon it, as Bernard said in a Funeral Sermon vpon Humbert the devote Monke; O mors, crudelis best [...]a, amaritudo amarissima, foetor & horror filiorum Adam, quid fecisti? occidisti, possedisti. quid? curnem [...]ti (que) solā, animae enim nō habes quod facias. Bern. serm, in obitu Humberti devoti monachi. O death, thou cruel beast, thou most bitter bitternesse, the stinch and horrour of the [Page]sonnes of Adam; what hast thou done? thou hast killed, thou hast possessed. But what? truelie nothing, but his flesh, or his bodie. And this was dead, before it was dead: for Paul sayeth, the bodie is dead, because of sinne; to wit, through infirmities, sicknesse, and troubles; and in respect it is by a judiciall sentence, nigh 6000 yeares since, condemned to die. The most, then, O death, which thou hast done, is this; thou hast put a dead bodie out of payne; a bodie condemned to die, out of feare of death; and this is a vantage: for the feare of death, is worse than death: ‘Mors (que) 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 hee hath, shall bee taken: So say I to thee, and Bernard in that same place sayde it before mee; even that same bodie which thou seemest to haue, shall bee taken from thee Sed & ipsum corpus quod videris habere, anferetur à te. Ibidem..

This bodie was the receptacle ingentis & generosi animi, of a great and generous mynde. It was hospitium, the lodging house of a mightie, and most actiue spirit. But what a lodging house? It was ever hospitiū exile, a slender lodging house; but within these few years it was also incōmodum & ruinosum hospitium, an incommodious and ruinous lodging: &, to vse Plautus his phrase,In Trinum▪ 2.4. it was hospitium calamitatis; for manie bodilie infirmities, and diseases lodged in it. And now at last it is to vs documētum mortalitatis, a document of our common mortalitie: or, to vse your owne ordinarie phrase, it is to vs a memento mori; yea, a memento mori in Domino; a memento not onlie of dying, but also of dying as he died, that is, in the Lord. This can not bee so well declared vnto you, as by showing you, that hee lived in the Lord: and, that hee lived so, I can not demonstrate, but I must fall [Page] out into his justlie deserved prayses; or rather, into the prayses of Gods bountie, and liberalitie towards him. For (as Gregorie Nazianzen reasoned concerning Athanasius his prayses) to prayse him, it is to prayse vertue; and to prayse vertue, it is to prayse God, who is the author and giver of it [...]. Orat. 21. in laudem Athanasit.. I say, that to prayse him, is to prayse vertue; because, (as Nazianzen there sayeth of Athanasius) manie rare vertues, both morall, and spirituall, were collected, and vnited together in him. Think not that I speak hyperbolicallie: for I dare affirme, that there was as great a varietie of God's graces in him, as in anie Laicke or Clergie-man of this Kingdome. These who knewe him well, doe acknowledge this; and these who doe not acknowledge it, never knew him. I will not enumer all his vertues, and laudable carriages: but omitting that which I might speake of his admirable wisdome, his singular learning His judicious & accurat Treatises cōcerning the visibilitie of the Church, & the lawfulnesse of our calling to the Ministerie: as also his excellēt Commētary vpō the book of the Revelation, shall beare witnes of it to the end of the world., his most quick apprehension, and conceaving of whatsoever purposes, his solide, or stayed judgement, his mellifluous eloquence, his wonderfull activitie, his generous, and noble, or rather heroicke disposition: so that I may justly say of him, as Nazianzē said of Athanasius, hee did imitate the nature both of the Adamant, in respect no vnjust opposition, howe violent soever, could breake him; and of the Magnes, or load-stone, because of the attractiue vertue of his pithie and convincing speaches; as also of his gracious, prudent, and amiable carriage, whereby hee was able to draw even the most refractarie spirits, to the aequitie, or trueth, which hee did mayntayne; omitting, I say, all these thinges, I will onelie touch one thing, which is chiefelie to bee looked vnto in one of that place; to wit, that he was an accomplished Prelate, & a most worthie Governour of the Church. Gregorie [Page]Nazianzen excellentlie declareth,Orat. 1. Apol. pro fuga, how hard a thing it is, to bee a Ruler in God's House; and that in three respectes: First, because a Bishop must bee a man of singular holinesse: and he must not thinke it anough, not to bee evill; but hee must excell in vertue. For, as it is the fault of a private man, not to bee good; so it is the fault of a Prelate, not to excell others in goodnesse. [...]. 2. Tim. 2.15 Secondlie, hee must preach powerfullie, and prudentlie, dividing the word aright, which (as this Father there sayeth) is not a thing incident to a small or base spirit. [...]. For it requireth a mynde endewed with varietie of graces, & applyable to everie sort of Auditors. [...]. Thirdlie, hee must be a wyse and actiue Governour: and this, sayeth hee, is the Arte of Artes, and the Science of Sciences, to governe men, and direct them in matters of Salvation; which hee declareth, by comparing Pastors to Physicians; and prosecuteth that comparison at great length.

These three properties, or qualities doe make vp an accomplished Prelate: and I thinke, ye who heare mee, will confesse with mee, that hee had them all in a great measure; and in such perfection, that verie few in this Kingdome did aequall him in anie one of them. For, first, his singular pietie kythed in this, that although he was an Honourable Baron, and of great respect in this Countrey, yet hee was so taken, yea, so ravished, even in the dayes of his youth, with the loue of GOD'S Word, and the care which hee had of saving soules, and of the propagation of the Gospel; that renouncing all other delightes, and exercyses, vnto which men of his qualitie doe whollie giue themselues, hee desired one thing of the Lord, and still did seeke after it:Psal. 27.4. to wit, that hee might dwell in the house of the Lord all the dayes of his lyfe; and that not onlie to beholde the beautie of the LORD, but also to [Page] make others beholde it, and to make their hearts enamoured therewith. Secondlie, as pietie shyned in his lyfe lyke lightning, so it thundered in his Sermons. Nazianzen sayde this of Saynct Basil, Tom. 2. Carmine. 64.

[...].

Sermo tuus tonitru, vita (que) fulgur erat.

And it may justlie bee applyed to him: For, howe learned, how pertinent, how plausible, and how powerfull a Preacher hee was, I appeale to all your memories, who oft tymes heard him with delight, and admiration, to your singular comfort, and benefit. Thirdlie, as for his prudencie, and fidelitie, in governing this Dioces, & our famous Universitie, wherof hee was Chancellour; they can not be expressed, or declared vnto you, but by a particular induction, or enumeration of his laudable actes, which, truelie, I dare not vndertake; because neyther doe I knowe them all; and, although I knew them, I can not speake of them, as their singularitie, and excellencie doeth requyre. For this cause then, as Timantes the Painter,Pliniu [...], lib. 35. cap. 1 [...] to expresse the greatnesse of a Cyclop-Giant, in a little table, paynted the Satyres beside him, measuring his thumbe with a wand: so to expresse in some sort, the greatnesse of his worth, which hee kythed in the administration of that weyghtie Charge, wherevnto he was called, I shall onlie measure his thumbe, and point at one effect of his wyse, and happie Governement; to wit, the establishing of a setled Ministerie in these partes; or, which is all one, of a setled course, whereby the Gospell may be propagated in this countrey, vnto subsequent ages, by able and well qualified men. Two thinges were requisite for this; to wit, convenient mayntaynance of Pastors, and increase of knowledge in the studie of Divinitie. Mayntaynance, lest good and able men should want good Places, or Benefices; [Page] and increase of knowledge, lest good Places should want able and good men to occupie, and fill them. The first of these two hee did effectuate, by attending the Platt most diligentlie, where hee had a [...]. For hee fought there with the wilde beasts of the field, and with the boars of the forrest, who had wasted the Lord his Vine-yarde. Hee fought, I saye, partlie by his owne personall diligence, and paynes, whyle hee was able to travell; and partlie after hee had contracted sicknesse, hee fought by his letters, authoritie, and moyen: which were ever much regarded by the best of this Kingdome. The second hee did effectuate, by three meanes especiallie: First, by establishing a Profession of Divinitie, which was a matter of great charges, both to his Presbyters, and also to himselfe. Secondlie, by procuring a foundation of a good number of Bursses, for sustentation of Studentes in Divinitie: and thirdlie, by appoynting most exact and strict tryalls of exspectantes, before their admission to the Ministeriall charge.

In these, and manie mo things, which hee did for establishing a setled Ministerie here, and for the propagation of the Gospell vnto future ages, the scope or ende at which hee aymed, was that at which PAUL aymed before him; to wit, that hee might finish his course with joye, Acts 20.24. and that in the houre of death hee might finde in his owne soule the answere of a good conscience towardes GOD. 1. Pet. 3.21. Truelie, hee fayled not of his intention. For to omit manie particulars, which I might relate concerning the happinesse, and tranquillitie of his death, this one thing I will saye, that I never sawe anie meete approaching death, with such vndaunted cowrage, such Christian confidence, and such assurance of GOD [Page] his favour, as hee expressed in his carriage, whyle hee walked in the valley of the shadowe of death. Manie speake stoutlie of death, and agaynst the feare of it, before it come: but, as SENECA wittilie sayth,Magna verba excidunt, cùm t [...]rtor poposcit manum, cum mors propius accessit. Seneca Epist. 82. they forget these stout speaches, when death draweth nigh▪ That noble and valorous Earle, ROBERT DEVEREUX, Earle of ESSEX, who suffred in the yeare 1601 for his rebellion, and died verie Christianlie, as Historicians report, being desired by the Pastors, who were present at his execution, to laye aside all feare of death;Thuanus hist. tom. 5. lib. 125. pag. 947. ingenuouslie confessed, that although hee had beene in manie extreame daungers, and consequentlie had looked death oft tymes in the face, yet hee had never looked vpon it without much horrour, and feare. But our worthie Prelate was so wonderfullie assisted, and strengthened by the Spirit of GOD, agaynst the terrours of death, that in all these conflictes, and wrastlinges, which in his bodie hee had with death, hee seemed rather to bee a spectator, than an actor. And this his more than ordinarie carriage continued still with him, vntill hee breathed out his Soule into the Bosome of his Master.

To conclude then, I haue spoken somewhat of this most Reverende Praelate, but much short of his worth, & graces. If any of you think that I haue said too much of his vertues, truelie I will professe to you, that I thinke farre more of them nor I haue sayde: neyther dare I speake all that I thinke,Nihil in tota vita nisi laudandum aut fecit▪ aut dixit, aut sensit. Velleius Pater [...]culus, lib. 1▪ hist. Rom. lest my speaches seeme to these who know him not, or loue him not, to proceede from a flattering humour. I will not say of him, as VELLEIUS PATERCULUS sayde of SCIPIO AEMILIANUS, that in all his lyfe hee neyther did, nor spake, nor thought anie thing, but that which was prayse worthie, (a speach not [Page] hyperbolicke onlie, but impious) but as Metellus Macedonicus sayde of the same man, to his sonnes, when they were going to his Buriall, Goe, my sonnes, and celebrate his Exequies; Ile, filii, [...] lebrate exequias: nunquam majoris civis fu [...]u [...] videbi [...]. you shall never see the Funeralls of a greater Citizen: so I will saye nowe to you; Goe, celebrate the Funeralls of our Venerable, and moste worthie Bishop: you shall never see the Funeralls of a worthier Praelate whyle you liue. And so I ende, beseeching God, to giue to vs all, as hee gaue to him, grace to liue in the LORD, to the effect that we also may die in the LORD: AMEN.

A FVNERALL SPEACH, In commemoration of the right Reverend Father in GOD, PATRICKE FORBES of CORSE, late Bishop of ABERDENE, Chancellour and Restorer of the Universitie thereof, one of his Majesties most honorable Privy Counsel, a jewell both of Church and State, Baron of ONEIL, &c.
Delivered Apr. 12. 1635. by ALEXANDER SCROGIE, Doctor in Divinitie, and ordinarie Minister of Gods word in the Cathedrall Church of ABERDENE.

THE beholding of this place, over-shadowed with a darke and dolefull countenance vpon this vnacceptable occasion, (GOD so ordering and disposing the wayes of men, by his providence) giveth vs just cause of heavines, for the losse of that Graue and Reverend Praelate, and ever worthie [Page] Diocesane, a Man of eminent and best place amongst vs: whom albeit wee had cum necessitate amittendi, and haue 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 haue feeling of that which so nearlie concerneth vs, were not patience, but blockish stupiditie, contrarie the example of Heathen and Sayncts, and the Lord IESUS mourning for Lazarus, the destruction of Hierusalem, and hard heart of the Iewes.

This is a praecursorie judgement and punishment. So God maketh a way for his judgementes to come vpon a Church, or kingdome, when insensiblie and graduallie hee eateth out the heart and strength of a State; and so, by degrees, weakeneth, and praepareth it for a fatall blow; that so, without resistance, hee may ruine it; as pyking out, and taking away, nowe a prudent and experienced Counsellour, and then another out of the way: and those that pray for the welfare of the Nation, and wrastle mightilie with God, for the peace of it: the Charets, and Horse-men of the land; the staffe, and the stay, and pillars of the house: and so, (by degrees departing himselfe) a new judgement in his anger entereth in rowme thereof. Then Trueth and Holinesse commonlie depart, and Ministers begin to bee corrupt: the Prophet is a foole, and the spirituall man is mad: the power and puritie of the trueth, and the good and olde way departeth: and so idolatrie groweth, and Sects encrease, and a perilous desolation, and change of all things, enseweth. What mischiefe followed the death of Samuel, David, Salomon, and Iosias? The Gothes, after the death of Ambrose, made in that same place irruption, and setled the seat of their kingdome. When Augustine ended his [Page] dayes in defence of the grace of GOD, the Vandales crueltie and errours succeeded. And after the death of blessed Martin Luther, the bloodie Spaniards invaded Germanie, Anno 1546 and tooke Wittenberg.

And shall wee not wit, when GOD departeth, but bee as Sampson?Iudges 17.20. GOD, by death, hath taken away, within this short space, a great number of rare, and worthie men, both for wisdome and learning; which were Ornamentes and Lightes in this Diocie: and wee see no great evidenes howe to fill vp this gap.

It is an ancient proverbe, Vivorum oportet meminisse: and why, then, should there not bee made an honourable mention of them who haue died in the Lord, because they liue to God.

Precious in the sight of the Lord, is the death of his Sayncts: Psal. 116.1 [...] (and shall it seeme vnto vs superfluous, at such tymes as these are, to heare in what manner they ended their lyues?) & he hath so exactly recorded in Scripture, in what sort they haue closed their dayes on earth, that hee descendeth even to their meanest actions;Genes. 27.3 as, what meat they longed for in their sicknesse; what they spake to their Children, or Friendes;Genes. 49. howe they framed their Testamentes; where they haue willed to bee buried;1. Reg. 2. yea, the verie turning of their faces,Genes. 47. and 49. and 50. 2. Reg. 20. Ioshua 38. 1. Reg. 1. to this or that side: the setting of their eyes; the degrees whereby their naturall heate departed from them; their cryes, groanes, breathinges, panting, and last gasping, hee hath solemnlie commended to all generations.

And GOD, by the Prophet, hath for ever commended to the Church, David his Epitaph, and Funerall Song, 2. Sam. 1.19. of wicked Saull, and Ionathan his sonne. He decoreth them, as if God from Heaven had said, that the Captaynes of the Armies of Israell should [Page] not bee convoyed to the graue without honour, and teares. And, no lesse they who haue deserved well of the Church and Common-wealth; who haue put to flight the enemies, with the sword of their mouth, and of the Spirit; than they which haue slayne 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 glorie that doe any thing for him. Which Christ applyeth to the woman that anoynted him. So that it is not onlie lawful, but also profitable, that the godlie lyfe, manners, and vertue, manner and forme of the death of the faythfull servands of God, worthie of aeternall prayse, bee recommended to future ages; that they may bee acquaynted therewith. So the care of the living, to liue and die well, is encreased, when they know, that their death and lyfe shall not bee folded vp in silence. They are stirred vp to the imitation of their lyfe, and example, and are taught to walke in a good conscience, as they haue done before them. And when they heare how mercifullie God hath dealt with them in the houre of their last neede, besides the prayse they giue to God, for his graces shyning in them, and the joye which they finde in the communion of Sayncts, their hope is much confirmed agaynst the day of their last dissolution; beholding God delivering his servandes from these miseries, and restlesse temptations, and receaving them into rest with himself in the heavēs.

Yea, the sound of these thinges doeth not so passe the eares of those that are most dissolute in lyfe, but it causeth them sometyme or other, to wish in their heartes, O that wee might die the death of the righteous, Num. 23.10. and that our ende might bee lyke his.

[Page]And especiallie in these dayes it is needfull, that in charitie wee testifie the trueth of our brethren departed, and mayntayne their fame, and justifie them from the calumnies of the wicked, who open their mouthes, to prattle agaynst Pastors, both living and dead; vnthankfullie rendering evill for good; and cruellie censuring on bare Rumour, agaynst Charitie; especiallie them of most eminent place. A before the person was wont to beare of manie blowes from the function; nowe the function woundeth the person. And that which should command respect, brandeth them; mens inconsiderate zeale breeding monstrous conceptions, vncharitable censures, and envie of their greatnesse: Mortuis leonibus, vivi lepores insultant.

Wee here especiallie who reape the fruit of his laboures, ought of duetie, of a pious affection, and thankfull mynde, lament his losse, and acknowledge his worth, who was [...], as Sophocles commended Philoctetes;* and was, as Theodor sayde of Irenaeus, [...], and is nowe a glorious starre in the Heavens aboue, as hee was a shyning lampe in the firmament of the Church here on earth.

And what my selfe haue observed, by long acquayntance, nude nuda loquar, neyther for fashion, nor flatterie, that neyther his just prayse be silenced, nor anie thing besides the trueth bee forged, I may say with Bernard, Doleo quod plenum affectū exili cogor designare stylo, & brevi chartula latam comprehendere charitatem, festine enim ista dicta sunt, & ob hoc minus festivè. Cap. [...]9. & 108.

As hee was largelie honoured by God, in blood, in name, and descent of an honourable stocke; so he honoured it with all the true ornamentes of vertue [Page] and wisdome: In his private lyfe, by his pietie, and Religion, & constant profession of the trueth, in the strictest sort; by diligent & profitable hearing therof, and living accordinglie; and, as a Godlie Christian, teaching others, by his example: and might haue sayde as Gedeon, As I doe, so doe yee. Thereafter,Iudges 17.7. receaved to bee a Pastor, and Church-man, hee was not an ydle shepheard; but diligent, and paynfull, from his entrie, in the Ministerie, and feeding of the people, with sound doctrine, powerfullie delivered: alwayes resident, and never a deserter of that flocke: and, in that tyme, ever vigilant, by all meanes, to procure the peace of the Church,Zach. 11. and the staffe of the binders vnbroken: but to bee still knit together in God, and the Spirit of concord, and vnitie.

Thereafter, his calling to the Episcopall dignitie, was rare, and examplarie, without his knowledge, or seeking, directlie, or indirectlie, sine ambitu and vsurpation, hunting after places and preferment, as manie doe, thorow ambition, and loue of gayne and glorie, not awayting the LORD'S calling.

Onlie this I can not forbeare: Our gracious Soveraygne, of blessed memorie, did not so much honour him, as himselfe, and the age, in the freedome of his noble, and vnexpected choyse:Orat. [...]0. and that Elogie which Nazianzen giveth to Saynct Basil, See to this purpose, the letters sent from the King▪ & from the Bishops; which yee shal find in this booke, after these Funerall Sermons▪ truelie and properlie fitteth our Bishop: hee was promoved [...]. And though hee acknowledged a deepe obligation to many great and honourable friendes, yet he ought it to no thing, to no man, but to GOD'S Providence, and the King's bountie. And thus shall it be done to all them that honour GOD and the King: GOD and the King, without doubt, will honour them.

[Page]Hee beeing preferred to bee a Bishop, Over-seer, and President of others, in the Church, and to bee employed in matters of weyghtiest importance, and having put on that sacred honour, yet was hee never lesse in his owne apprehension, what ever he seemed to others: not statelie, 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 Greeke text, [...]; hee glorified the sacred Priestlie Garment with Vertue, Wisdome, and Nobilitie: not feeding himselfe, nor ydlie and vnprofitablie spending his lyfe; but in the worke of the LORD: That, whereas in others wealth and power furnisheth them fewell,Ez. 3. to the fire of their lusts; in him it furnished greater matter of doing, & set his vertuous mynd the more on worke, as Gregorie Nazian reporteth of Basilius the great; the more libertie he had, the lesse he challenged to himself: remembering what Seneca said,De consol. Caesari cui omnia licēt propter hoc ipsum multa non licent: not languishing with ease, and delicacie; and enjoying few free houres: that beeing over-spent with worke, hee often tymes complayned of his change; and heartilie wished, to haue returned to a private lyfe, (by reason of the cares, toyl [...], and vexations, which attende that place) as Saynct Gregorie did, if nothing but earthlie respectes had swayed him. But hee followed the calling of GOD, to whose service hee willinglie sacrificed himselfe; and whose glorie was the ende of his beeing.

His first and foremost care, was for the House of GOD; and especiallie of the Cathedrall Church where hee did reside; aedifying, and reparing the ruines thereof, and furnishing it with ornamentes convenient; and which had lyen waste and desolate [Page] since the Reformation, wanting a Preacher; because they who sacrilegiouslie had impropriated the Tithes, wanted conscience to provyde a Minister, and mayntaynance for him. And, that there might alwayes bee an able and Godlie Ministerie, hee caused found a Profession of Divinitie, and a Rent for the entertaynment thereof, in all tymes comming. The Benefit whereof, the Countrey hath alreadie, with great contentment, beholden.

And, in his frequent Visitations of the Churches in his Diocie, hee removed, from manie places, ydle Lubbards; and purged out all vncleane, and vnprofitable ministers; planted Churches, where there were none, and caused endow them with Land and Living; that there might bee mayntaynance in the House of GOD, for the Prophets, and their sonnes after them. Hee dissolved, in manie places,Mal▪ 3. the vnhappie vnion which was made of Churches; and procured severall Plantations of them.

Ierome sayeth,Ap. 1 [...]8. a [...] Fabil [...]o. Tanta debet esse scienti [...] & eruditio Pontificis DEI ve gestus ejus, & motus, & vniversa, & vocalia sint, veritatem mente concipiat, & toto [...]am habitu & ornatu resonat. So was hee learned, in this learned Citie, where there is the Seat of Learning; wyse, in ordering, and governing GOD'S House; faythfull, impartiall, and solid in judging, discret in admonishing, compassionate in correcting, full of power and authoritie in censuring, and rebuking, to reduce the inordinate; and, when neede was, to cutt off evill examples from the Flocke: In dispatch of businesse, speedie, and with great dexteritie: alwayes provident, and carefull, to advance the Gospell; and paynfull, even in the tyme of his sicknesse: Without all carnall and base feare of men: not bowed with boastes, to betray the Church; or daunted, and discowraged [Page] from executing his office with great cowrage, spirit, & resolutenesse of mynd; contending with them,Ez, 3.9. that contended with God; and fighting a good fight; both in defence of the truth, & expugnation of heresies, schisms, and seditions brought in by adversaries.

And, which is a speciall mark, descerning a faithful Pastor,Tim. 3.5. from an hyreling, who seekes his own things: Hee was not given to filthie lucre;Psal. 2.21. but hating covetousnes,2. Cor. 12, 19. all simoniacal practises, all cunning & covetous dealing: not corrupted by brybes; 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.) spake of Otho, Opes perdere iste sciet, donare nescit. An honourable patterne of pietie and humanitie to all: a lover and favourer of good men: a comfort to the best; a terrour and a wound to enemies, and the worst inclyned. And, as Augustine spake of Cyprian, Multi erat meriti, multi pectoris, multi oris, multae virtutis. In outward carriage, and actions, graue, modest, and constant: procuring reverence of all that beheld him. And, which is especially worthie of mention, and imitation, he was sincere & vpright; being within, what he seemed without. Not as Tertullian saith of certain Philosophers, Mimicè affectāt veritatem, Lib. 1. ad Neronem & affectando corrumpunt. For as Seneca says of Clemens, Nemo potest diu personam fictam ferre. But this integritie and constancie appeared in him vnto the ende: & it was not onlie a naturall inclination in him, but a spirituall and gracious disposition.

At last, being over-taken with a longsome and grievous disease, which he did beare with his accustomed cowrage, and constancie; not vsing any word of impatience, complaint, or motion, showing any discontent with God: but with a quyet invinceable [Page] vndaunted heart, as an immoveable Rocke, [...]phelde himselfe by Fayth and Hope, resting in GOD his Saviour: only lamenting his infirmitie in this, That it vnabled him from the discharge of his Office,Iob 13.15. as hee had done when Health lasted. And yet in tyme of his weaknesse, his Memorie and Senses beeing perfect, hee caused carrie him, (diverse tymes) both to the publicke meeting of the Ministerie, and ordinarilie to the Church, to the publicke worship of GOD, vvhere hee was an attentiue and comfortable hearer.

And, at last, extremitie of sicknesse, and death drawing neare, hee was compelled to keepe home, in Divine conference with all that visited him; in speach jocund, and pleasant: vttering diverse Christian Apophthegmes before death; often saying, That hee had passed the halfe of death alreadie: Pulch [...]a res est consummare vitam ante mortem, Seneca. vt mors pauca inveniat quae abolere possit. And, laying aside all other care, hee composed himselfe whollie vnto that heavenlie lyfe: and with that store of Comforts which hee had taught others, prepared himselfe to death; to yeeld his dayes peaceablie, and with good resolution: [...].

VVherein hee shewe great contentment, and willingnesse to die, and change this lyfe with a better. For hee knewe, by his singular wisedome and pietie; Nihil esse stultius, quam ad praemia coelestia non obsequio voluntatis accurrere, sed necessitatis vinculo invitum trahi.

And, for his farther comfort, receaved the holie SACRAMENT of the Bodie and Blood of the LORD IESUS CHRIST, vvith great devotion, in the companie, and together, with diverse Reverend and Godlie Men, the Ministers of [Page] both the Townes; vnto whom hee verie heartilie, in token of his agreement, and comfort hee had of their fellowship in his lyfe, gaue his Blessing, and recommended them vnto the Grace of GOD.

After which, strength and speach fayling, hee gaue diverse tokens, to them who were present, of a mynde setled and established, by Fayth and Hope, in assurance of the Mercie of GOD, in the remission of his sinnes. And then the extremitie of paynes chased that Soule of his, out of the tabernacle of this flesh; which the Angels haue carried vnto the Bosome of his Father ABRAHAM; being delivered from the wearisomnesse, and perils of this lyfe, and now eateth the Fruits of his labours; and his Conscience, the comfort of his former fidelitie: and with vnspeakeable joye awayteth for our comming thither.

A SERMON, Preached at the Funerall of the R. R. Father in GOD, PATRICKE FORBES, Late Lord Bishop of ABERDENE, In the speciall Church of the Citie of ABERDENE, called Saynct Nicolas, the xij of Aprill, 1635.

[Page]

By WILLIAM GUILD, Doctor of Divinitie, Chaplane to his Majestie, and Minister of GOD'S Word in the foresayd Citie.

LUKE II. VERS. 29.

LORD, now lettest thou thy servant depart in peace, according to thy Word.

THese words (dearly beloved in our Lord and Saviour) which I haue read in your present audience, according to the opinion of some, are the words of Prayse; and of others, are the words of Petition. Of Prayse ▪ olde Simeon in them having now gotten the performance of that Promise made vnto him, That hee should not see Death, till hee saw the LORD'S Anoynted: and having the Babe, CHRIST IESVS, in his arms, he prayseth GOD for this performance; and acknowledgeth, That now Hee was letting him depart i [...] peace; for his eyes (according to His word of promise made vnto him) had seene his Salvation. And those who so expound this Text, haue for their warrand the word [...], in the present tyme.

[Page]Some, agayne, (both Ancient and Moderne) make these wordes, to bee the wordes of Petition, and to contayne the holie desire of this happie olde Man; wherein now having gotten in his lyfe-tyme a sight of his promised and longed-for Saviour, whyle Hee was presented in the Temple, he desireth now a peaceable and happie departure; as having seene Him who is the death of Death, and LORD of Lyfe, after whom hee longed.

In which Text we haue to consider, 1. That there is a Departure out of this lyfe: 2. That this is commō to the Servants of GOD, aswel as to the wicked; therefore sayth old SIMEON, Now, LORD, let thy servant depart. 3. Wee see how the death of GOD'S servants is called; to wit, a Dimission, or freedome, to depart. 4. The difference betweene the death and departure of the Godlie and the wicked; to wit, the one is in Peace, the other not. 5. From whom this peaceable departure is had; and, what is the ground of the Godlie's assurance of the LORD'S granting the same; to wit, His Word and Promise. And last, what is it that maketh the death of the Godlie to bee peaceable, and, by consequence, so appetible▪ to wit, even the sight of the LORD'S Salvation: For [...]yne eyes (sayeth hee) haue seene thy Salvation.

First, then, wee see, that as there is an oritur, or an entrie into this lyfe by birth; so there is a moritur, or a departure out of this lyfe by death: a Genesis wee haue by the one, an Exodus by the other. And this is grounded vpon that common Law, by reason of Man's transgression; Dust thou art, and to dust thou shalt returne. Wherevnto is agreeable t [...]at which is sayd by the Apostle, It is appoynted for all men once to die, and after this is judgement. Gen. 3.19. [...]eb. 9.27. Therefore sayeth the Psalmist, (without anie exception) What man liveth, and [Page]shall not see death? Psal. 89.4 [...] ▪ Heb. 13.14▪ For we haue here no continuing citie, (sayeth S. Paul) and our juorney is from the wombe to the worme, carried in the swift chariot of tyme, vpon the two restlesse wheeles of motion and mutation, till we arriue at that innes in ende, wherein wee shall say to corruption, Thou art our Father; and to the worme, thou art our brother and our sister. Job. 17. [...]4. And as wee were made of the earth, and liue on it, so wee shall returne to it, to rest in it, till wee ryse from it, age still wearing vs, sicknesse preparing, death arresting, the graue expecting, & the wormes at last welcomming vs. Therefore well may it be saide of all as it was wittilie saide to a Grammarian, that tho hee could decline a nowne in everie case, yet death can not bee by any declined in no case.

WHENCE WEE LEARNE; 1. Seeing our mansion place is not here, but (as Isai sayeth) our age departeth, and is removed from vs as a shepheards tent,Isa. 38.12, and wee must depart our selues at last, and (as the Apostle subjoyneth) then come to judgement; Therefore the rememberance of our departure should ever bee before our eyes, and a daylie preparation for the same should ever be our practise, praying with Moses, Lord teach vs to number our dayes, that wee may applye our heartes vnto wisedome;Psal. 90.1 [...] & acknowledging this only to be true wisedome, to worke out the worke of our owne salvation in feare and in trembling: therefore sayeth one, Mors tibi semper sit in tua cogitatione, quia ea semper est in tui expectatione. Which moved Abraham to make a buriall place his first possession in the promised land, and Ioseph of Arimathea to haue his tombe in his garden of pleasure. Nothing being more powerfull than this daylie rememberance, to kill sin, quell pryd, quench concupiscence, convince auarice, confound luxurie, abate vaine-glorie, and weane [Page] our hearts from all worldlie vanitie: and therefore this having bene ever the godlies Arithmeticke, the Saincts Geometrie, and the Christians Philosophie.

2Seeing we must depart from this world, then let not our soules bee insnared, and intangled with the loue of the world; let vs eschew the serpents curse, to bee still cleaving to the dust of the earth; or with Esau, to content with the fatte of the same: let vs not bee so base as to be filii terrae onlie, & earth wormes who are borne anew, to be children to God, & citizens of Heaven; but in tyme separate our selues in affection therefra, vsing the same as if wee vsed it not: that our separation by dissolution therefra may bee the fruition of a better inheritance: and considering that a little earth must once containe, whom the whole earth can not content.

3Seeing we must depart from hence, and that wee know not how soone, (as the Lord sayde vnto Abraham, Exi de terra tua) we be in lykemanner charged to goe out of this earthlie tabarnacle, let vs forecast with our selues, and thinke of our after-estate, which is not to bee for a short tyme, but eternall for ever: and therefore let vs be like that wise steward spoken of in the Gospell, & make friends to our selues with the mammon of iniquitie; that when wee fayle, wee may be receaved into everlasting habitations; Prospice & praemitte, must bee the practise then of a prudent Christian; that so he may know the reason of his cupio dissolvi, to bee with the Apostle; this confidence of his after-estate, esse cum CHRISTO: else dolefull will bee the sight of death, lyke Iehues march be towards him, when hee can onlie say this, or worse, with that heathen wretch, Animula blandula vagula, quae nunc abibis inloca?

And if it please the Lord in this lyfe to exercise vs [Page] with crosses, or discontentments, yet let vs not grudge with our lot, but possesse our Soules with patience, & remember, that our tyme of bearing the crosse after our Saviour, is but short; & a tyme draweth neare, wherein wee shall depart from them, & they in lyke manner giue an eternall farewell to vs: the Canaanite shal no more be in the land, the rod of the wicked shall be no more vpon the backe of the righteous, the godlie shall no more sowe in teares; but it shal be sayd to the soule by her blessed Bryde-groome, as wee haue in the Canticles, Aryse, my loue, Cant. [...]. my faire one, and come away; for loe, the winter is past, the raine is over, and gone; The flowers appeare on the earth, the tyme of singing of birds is come, and the voyce of the turtle is heard in our Land, &

Vespera quos flentes ducit sata sancta ferentes,

Fasciculis gravidos aurora reducet ovantes.

Secondly, this Text intimateth vnto vs, that death, or this bodylie departure, is common to Gods servants, as well as to the wicked: therefore sayeth old Simeon, Now, Lord, let thy servant depart in peace: and accordingly doeth the Psalmist inquire, without any exception, saying, What man is hee that liveth, and shall not see death? for which cause wee see that this is ever the common clausule of that record of the lyues of all those worthies from Adam to Noah, Gen. 5. [and [...]ee died.] Howsoever, then, that Abraham bee commended for fayth, Isaac for pietie, Iacob for integritie, Ioseph for chastitie, Moses for meeknesse, Samuell for vprightnesse, David for zeale▪ Salomon for wisdome, and Iob for patience, &c. yet deaths sythe mowed them all downe as grasse, and they slept with their Fathers.

The reasons of which the Lords doing, are, 1. For the manifestation of his trueth, in that threatening [Page] of Adam, and all his posteritie, Dust thou art, and to dust thou shalt returne: 2. For declaration of his power, 1. over sinne, which brought in death, wherein Gods wonderfull power is seene, that hee maketh death which sinne brought in, vtterlie to abolish sinne which bred and brought in the same: so that thereof it may bee sayde, Filia devoravit matrem: and that sinne which in vs grace maketh moribundum, death killeth out-right, and maketh it to bee mort [...]um: the brood of this viper gnawing foorth so, the wombe which hatched the same, and Goliah's sword cutting off as it were his owne head. Next, hereby the Lord declareth his power over death (as well as formerlie, over sinne by death) that altho death seeme so to prevaile over the Godlie, as to turne their bodies into dust, and to haue them surelie laid fast in his strong holde of the graue: yet as Potiphars wyfe catched onlie and kept the vpper garment of Ioseph, but himselfe went free, and thereafter being advanced was royallie arrayed; even so death layeth holde or elie on the garment whereof wee must bee vncloathed, before our better part get free, or that wee bee gloriouslie arrayed in that place of heavenlie advancement: As also, the power of our good GOD shall appeare yet more wonderfull, when in the resurrection, death and the graue shall render vp the bodies of his elect, as being onlie there Depositum: and as the Apostle sayeth, that which was sowne in corruption, and weaknesse, shall aryse in incorruption, in glorie, and in strength. And 4. This is done by the Lord, for working a conformitie of the members with their head, CHRIST IESVS, that as he tasted of death, and thereby entred into lyfe eternall; so must they in lykemanner. And last, as Saynct Augustine sayth. It is ad certamen, and that by the strugling [Page] with the feare thereof, and overcomming the same, the strength and power of fayth may appeare, the fortitude of patience, and the victorie of the Godlie thereby▪ may be the more compleet and glorious. Therefore sayth that holie 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 charitatē nemo habet quam ut animam suam ponat pro amicis suis, nequaquā ergo pro justitia in morte subeunda vel contemnenda landaretur praecipua patientia, si mortis non esset magna multum (que) dura molestia, cujus timorem qui vincit ex fide, magnā ipsius fidei comparat gloriam justam (que) mercedem.

The third thing which we haue to consider in this Text, is, how the death of Gods servants is called, as the word [...] signifieth vnto vs; to wit, that the same is a dimission from servitude or captivitie, or a departure out of prison. This prison being the bodie, the doore whereof by death is opened, that the soule may goe free: and as Noah's doue returned to him who sent her foorth, with an oliue branch in her bill; so the spirit of man which came from God, may returne (as sayeth Ecclesiastes) vnto God that gaue it: Mors ergo obstretricatur animae. Death then is but the midwyfe to the soule: and as our first birth brought vs out of the prison of the wombe, and our second out of nature and sinne; so this third and last birth, by death, shall bring vs perfectlie, the soule out of the prison of the bodie, and the whole man out of the prison of all worldlie miserie; the pangues of death-being but the showers or throwes of the bodies travelling before the foules deliverie; and our sicklie groanes and dead rattle at last, beeing but the sound of the jaylours key (as it was opening the prison doore.) Death doeth then to the [Page] Godlie, as GIDEON and his souldiours did to their earthen pitchers, wherein the burning lamps were inclosed, and as it were imprisoned: their earthen pitcher is broken, that the lampe of their soule may bee at libertie, and shyne more brightlie in Glorie: or as the fyre of that fornace wherein the three children were casten, did onelie burne the fetters wherwith they wer bound, without harming themselues; even so death bursteth onelie that bond of naturall lyfe whereby the soule & bodie are tyed together here in miserie; but can not bereaue vs of our true lyfe, eyther in Christ of grace, or with Christ of glorie. As Pharao's Butler then was glad at the ende of the three dayes, to go [...] out of prison▪ and comfortable was the incomming of the jaylour to him for his liberation; so whe [...] the few and evill dayes of the pilgrimage, and the imprisoment of the Lords servāts in their bodies, is at an ende, O how joyfull is the comming of the messenger of death vnto them! for as the wicked man dying, may say vnto death, as Ahab sayd to Eliah, Hast thou found mee, 1. Kings. 21.20. O myne enemie? and trembleth (lyke Felix) at the hearing of the same; so on the contrarie,Act. 24.26. as Adoniah sayde to Ionathan the sonne of Abiather, Come in, for thou art a valiant man, and bringest good tydings. 1. King▪ 1.4 [...] And as David in lyke manner sayde of Ahimaaz, that hee was a good man, and brought good tydings with him:2. King. 18. so death is a good messenger to them, and bringeth good tydings with him; even (as the Angell sayde to the sheepheards at CHRISTS birth) Tydings of great joye; to wit, that their soules are to be fred from all earthlie miserie, and to enter into eternall joy: and that as the blessed of the Lord, they shall rest from their labours, and their workes follow them. Therefore as Laban welcomed [Page] Abrham's servant, and sayd, Come in, thou blessed of the Lord: even so the Godlie may justlie 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 Godlie, is a freedome, and delyverie, out of prison, and captivitie, we see how farre we should be from the loue of this lyfe, being the tyme onelie of such a painfull imprisonment, such a languishing labour, an Egyptian bōdage, a Babylonish captivitie, a woful exile, a stormy seavoyage, a weariesome pilgrimage, & a dangerous warrefare, fraile it selfe; and having an hourlie and circular necessitie of such frayle things to support the pillars thereof, whose foundation is in the dust, which is nourished by dust, and in ende the honour & vigour whereof must be laide in the dust; involved in a world of vanities, and wrapped about with a cloud of vexations, carnall lusts, thornie cares, and domesticke discontentments; Satan [...]empting without, corruption betraying within, the conscience stinging, pleasures alluring, feares affrighting, adversitie fretting, prosperitie flattering, sickenesse assaulting, and death ever at last (as a burreau) attending our execution; besides, who can recount the losses and crosses, the cares and calamities, disquyetings & discontentments, with the miseries & mutabilities that are incident to this mortall and momentarie lyfe; rightlie therefore compared to grasse, which withereth; a flowre, which fadeth; a buble, or water bell, which breaketh; smoke, which evanisheth; a weavers shittle, which passeth▪ a traveller, who posteth; the fatte of lambes which consumeth; a shepheards tent, which f [...]itteth; a fraile ship, which floateth; a dreame, without soliditie; a thought, for celeritie; [Page] a hyrelings tyme, for miserie: and, in a word, meere and onlie vanitie. Wherein to be then, is not to liue, but to be daylie dying, thoughts tossing the mynde, cares torturing the heart, paines pinching the bodie, pensiuenesse possessing the soule, feares fretting, crosses consuming, and death at last consummating. And wherein there is not any houre wherein we are not eyther in the remembrance of calamities by-past, or the sense of some present, or vnder the feare and foresight of some that are to come. So that it is most true which Iob sayeth of man in this lyfe;Iob. 14.1. Man that is borne of woman, is of short continuance▪ and full of trouble.

Curas (que) subiisse molestas.

Sors homini connataetulit, velut edita prunis

Scintilla ignitis,

Iob. 5.7.

tenues vaga scandit in a [...]ras.

O then (as sayeth Moses) That men were wyse, a [...]d would consider their latter ende, Deut. 32.29 and would thinke on the worlds vanitie, to despyse it; lyfes frayltie, to contemne it; deaths certayntie, to expect i [...]; judgements severitie, to prevent it; hells miserie, to avoyde it; and heavens felicitie, to attayne it.

Seeing the death of the Godlie is a parting, & not a perishing;2 a delyverie, 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 excessiuelie deplored by vs who surviue, praemit [...]untur enim, & non amittuntur; oriuntur potius quam moriuntur, eorum (que) funera sunt iis maxim [...] foenera. So that death vnto them is rather premiall, nor penall; lyfe, nor losse; and the day thereof, lyke a birth-day, to bee celebrated (in respect of them) rather with mirth, nor mourning. Therefore they rather desire, nor dread the same, saying with David, My soule [Page]thirsteth for God, even for the living God: when shall I come, and appeare before God? Or with S. Paull, Psal. 42.2. I desire to bee dissolved, and to bee with Christ. Phil. [...].23. Or with Simeon here; Lord, now let thy servant depart in peace ▪ Or with the Sayncts, saying; How long, O Lord, which art holie, and true? Come, Lord Iesu, come quicklie. Revel. 6.10. and 22.2 [...]. And good reason they haue for doing so, because three things concurre to them which are matter of great joye to vs in this lyfe; a glad marriage, a glorious triumph, and a solemne coronation; the marriage with Christ, the triumph over all their enemies, & the coronation with a crowne of righteousnesse. If poore Esther, then, and all her kinred, were glad when shee was assumed by king Assuer [...]s, to bee his Queene: If David rejoyced when hee came backe triumphing after the slaughter of Goliah; and if the earth it selfe rang for joye with the acclamations of the coronation of Salomon; O how joyefull a day is that wherein the poore soule of a Christian, is married gloriouslie with Him who is King of kings, and Lord of lords; and at the sight of that blessed Brydegroome, (as at Elizabeth's hearing of the blessed virgines salutation the Baptist did) how doeth that soule spring and leape for joye? O with what joyefull acclamations also doe these glorious spirits welcome the triumphant soule that is victorious over the enemies of Gods glorie, and man's good, and who so rejoyce at the conversion of a sinner, much more shall they not at the coronation of a Saynct, assumed vp to heaven, associate to the Patriarches, made equall with the Angels, and conformed to Christ?

The fourth thing which this Text offereth to our consideration, is the difference betweene the death of the Godlie, and the death of the wicked: the one is [Page] 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, Marke the Godlie, and the vpright man, Psal. 37.37. (sayeth the Psalmist) For the ende of that man is peace: for according to his soules estate, (as sayth Isaias) hee entereth into peace; and according to his bodie,Isai. 57.2. he resteth in the graue, as a sweet sleeping bed: so that hee may say with David, I will lay mee downe in peace, Psal. 4.8. and sleepe; And when I awake, I shall be satisfied with thy lykenesse. The cause of which death in peace,Psal. 17.15. is the lyfe of grace: and because they lived the lyfe 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 joyne as inseparable in their salutations [grace and peace:] therefore sayth the Prophet of them, The way of peace they haue not knowne, and there was no vprightnesse in their goings: Isai. 59.8. but they made them crooked pathes, wherein whosoever goeth, hee shall not know peace: wherefore they shall be in death, as Balthassar was in his agonie, seeing nothing but their guiltie conscience wryting bitter things against them; sorrowing for their sinnes bygone; being in anguish for their present miserie, and in terrour for torments to come. Satan now accusing them, the conscience convicting them, the lawe condemning them, the Gospell forsaking them, the Heavens debarring them, and (lyke Ionas whale) hell gaping to swallowe them. O dreadfull perplexitie, when feare is so on everie syde▪ a wrathfull judge aboue, vnquenchable flames beneath, a gnawing worme within, a dreadfull dittie before, fearfull fiends about, and a dolefull doome at hand. Whereas on the contraire, the death of the Godlie hath peace for perplexitie, solace for sorrow, and for dreadour, desire [Page] of dissolution, their sinnes are silent, their conscience calme; the Law absolveth them, the Gospell comforteth them▪ their Saviour attendeth them, Heaven is open to them, the Angels accompanie them, & their good workes doe follow them. O comfortable is the clayme that the soule maketh in that houre, to God, as a reconciled Father▪ to Christ, as her bryde-groome, and Saviour; to his blood, as her ransome; to his sufferings, as her satisfaction; to his promises, as the covenant; to Heaven, as his purchase for her; and to the societie of the Sayncts and Angels, as fellow-citizens in eternall glorie with her.

1. Seeing then, that this is onlie the priviledge of Gods servantes, to depart in peace, let not Satan's slaues, in their senselesse securitie, clayme or expect the same: For such a Pearle, is not for swyne; nor this Bread of God's Children, is not to be given to doggs. Therefore, it may be sayde to them, [...]. Kinsg. 9. as Ieh [...] sayd to Ioram, What hast thou to doe with peace, so long as thy impieties are so manie, and thy impenitencie so great? Or as the Lord sayth to the wicked, What hast thou to doe, 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 liue the lyfe 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 Godlie is in peace, & that (as the Prophet sayeth) in that houre they enter into peace, or into a joyfull and peaceabe estate,Isai. 17▪ resting from their labours; it followeth then, that they depart not with the terrifying expectation of a fyrie purgatorie, wherein their perplexed soules are to satisfie, and suffer in those infernall flames, no lesse torment nor the soules of the damned, except onlie in shorter indureance. For this were not to die in [Page] peace, but perplexitie, and in the fitt of such a pani [...] feare as over-tooke Balthasser, and by which▪ their godlesse and groundlesse assertion, whereby lyke the scorpion tailes of those locusts in the Revelation, they stryke with the terrour of torment poore simple soules, Gods mercie is marred, CHRISTS merit maimed, his trueth belyed, his death debased, his sufferings stained, and his people abused, by these who haue made gaine their godlinesse; but not godlinesse to bee gaine; turning Gods Temple againe into a Den of thieues; and therein making merchandise, not of doues,Revel. 18.13 but of mens soules, (as is fore-tolde of them) being better seene (as one sayeth) in the golden number of actuall receat, nor for their warrand in this poynt, in the dominicall letter of sacred and holie Writ.

Out of these thinges also which haue bene formerlie spoken, to wit, that the death of Gods servants, is a peaceable departure out of the prison of this bodie, and miseries of this world, wee may consider these three things in the same; to wit, the 1 necessitie of their death; 2. The facilitie; and 3. The felicitie thereof. Necessitie, which maketh resolution; facilitie; which giveth consolation; and felicitie, which causeth appetition. Necessitie showeth it to bee in evitable; facilitie, easily tollerable; and felicitie, greatlie desiderable.

1The necessitie is herein, that it is our Posse-over, & that wee must depart out of the Egypt of this world, before wee can enter into that heavenlie Canaan. A dissolution it is called; and therefore, a separation must be of the soule from the bodie, before that coelestiall vnion can bee effectuated with our Saviour Christ. A devesting of Mortalitie must be, before we put on Immortalitie;2. Cor. 54. and a throwing downe of our [Page] earthlie tabernacle, before wee get that better house to dwell in, not made with hands, eternall in the Heavens.

2. The facilitie of the death of Gods servants, is in this, that their death is a peaceable departure; death having lost its perplexing feare, its paynfull sting, and horrid shape; and the soule being more ravished with that approaching sight of God, than the bodie is payned with the sense of death: the passion of mortalitie, being so beaten backe with the impression of aeternitie, that the soule is so farre from slackenesse to goe foorth,Gen. 1 [...]. (as Lot was out of Sodom) as on the contrarie, it hasteth to bee in that place, where it may truelie say with the disciples, Bonum est nobis esse hic: even as Abraham hasted to meete the Angels; or Peter and Iohn hasted to the graue to see that CHRIST was risen. And as willinglie they lay downe the bodie, when death commeth for them, as Peter did his shackels wherof he was vnloosed,Act. 1 [...]. when the Angell came to bring him out of prison. Hence it is called in Scripture, onelie a falling asleep, a giving vp the Ghost, a gathering to our fathers, a laying downe of this earthlie tabernacle, and an vnclothing of vs, lyke Ioseph, of his prison garments, or the prodigall of his beggerlie raggs, to bee gloriouslie arrayed, and highlie advanced to a heavenlie preferment, where all losses are recompenced, all wants supplied, all crosses removed, all teares wiped away, all promises performed, and all happinesse procured; where Satan is trod vnder, death overcome, corruption abolished, sanctification perfected, and glorie at last obtayned.

3. The felicitie also of the death of the Godlie, in the bright sight of the Lords salvatiō, is vnutterable, when that eternall Sabbath commeth, and joyefull [Page] jubile approacheth, when the Lambes Bryde shall enter into that marriage Chamber, to sight most specious, in rowme most spacious, and in beautie most glorious; wherin to come, is hghiest dignitie; to dwel, is greatest felicitie; and to liue in, is most joyfull eternitie: the pleasures whereof are so plentifull, that for greatnesse they can not bee measured; so manie, that they can not bee numbered; so precious, that they can not bee esteemated; and so dureable, that they can not bee limited: which wee shall enjoye, without wearinesse; admire, without ignorance; affect, without measure; and feed on, without loathsomnesse: never to bee terminated, impossible to be determinated: where securitie is with safetie; peace, with all plentie; light, with all libertie; rest, with all rejoycing; and tranquillitie, with all felicitie: where youth flowrisheth, that never fadeth; health continueth, which never altereth; beautie lasteth, which never blasteth; loue aboundeth, which never abateth; and lyfe endureth, which never endeth.

The fift poynt, is, from whom this peaceable departure is sought; to wit, from the Lord, who onelie can make it such, by that inward assurance of reconcilement with himselfe; wherein as wee see the practise of the Godlie, ever for all good, or comfort, eyther in lyfe or death, to haue their constant recourse to God onelie, and to no creature, Saynct, or Angell, whatsoever. So wee see, that the godlie are so farre from putting the memorie of death away (as others doe) from before their eyes, as a tormenter of them before the tyme, that they holde it ever in their sight, and (with olde Simeon here, and the Apostle) earnestlie desire the approach thereof,Psal. 142.7. saying with the Psalmist, Bring my soule out of prison, O Lord, that I may prayse thy Name. And so they can [Page] not onelie pray with Moses, Lord, teach vs to number our dayes, that wee may apply our heatrs vnto wisdome; but also can wish the acceleration thereof in GODS good tyme; even as the workman longeth for the shadow; or the hyreling, for the ende of his worke.Iob. [...].2. And this they doe not out of a fitt of impatience, as wee see in Ionas; nor out of such discontent, as wee perceaue even in Godlie Eliah; but out of a longing,Ionas 43.1, King. 19.4 Psal. 42. with David, to see Gods face with joye, and of that happie conjunction with CHRIST, whereof the Apostle speaketh. Hence it is, that they make not themselues for death when sicknesse commeth, because they must die, out of natures necessitie; but because they would die, out of graces desire: manie things giving vp their last worke at death, which make the godlie with the Apostle to crye out in life, Who shall delyver mee from this bodie of death? For then Satan giveth his last assault, sinne leaveth her temptation; the world its allurement; corruption, its repyning; the conscience, its accusing; the bodie, its painfull toyle; and men their hurtfull injuring: and then the soule, in the strongest affection thereof, (set vpon Heaven and heavenlie thinges) having gone before, now in its purified substance, is not so much thrust by deaths hand out of the bodie, (as Lot was out of Sodom by the Angell) as it goeth foorth joyefullie (lyke Noah out of the Arke) and is pulled into that coelestiall Mansion, by the hand of God, as the Doue was taken into the Arke againe, when shee could find no rest to the sole of her foote.

The last thing which this Text offereth to our consideration, is the reason of this wish of olde Simeon, or what it is that maketh the death of the godlie, to bee peaceable, & consequentlie so appetible; to wit, even the sight of the Lords Salvation; for so [Page] calleth hee CHRIST, and which word in the greeke ( [...]) signifieth as much, as that hee is the author, yea, the verie treasurie and store-house where in all salvation is contayned: as hee is lykewyse called so by the Prophet (Isai. 52.10.) and so clearlie distinguished from all others, who in Scripture were styled by the name of Saviours. Neyther is it, that wee must thinke that a corporall sight heere is onelie meant, for that was common; but that with the eye of fayth also, which is speciall and proper onelie to the elect, hee sawe this blessed Babe to bee that salvation, preordayned and appoynted by the LORD▪ promised, and now sent in the flesh, for the redemption of mankynd. Whence wee obserue,

1In that it is formerlie sayde, that this just and devote man, Simeon, wayted for the consolation of Israell, & had it revealed vnto him, by the holy Ghost, that before hee sawe death, hee should see the LORD'S Anoynted: and now that his longing is satisfied, and that promise which was made vnto him (as hee confesseth) is fulfilled, wee see, that as the Godlie hunger and thirst speciallie after spirituall things, so they are ever heard in their Godlie desires, and in such things that concerne their salvation: therefore as in Davids words doubtlesse hee had sayde before, O Lord, I haue longed for thy salvation; yea, my soule faynteth for the same: Psal. 119.174.81.82. when wilt thou comfort mee? and with the holie Patriarches▪ (as the Apostle showeth) as hee had embraced the promise thereof spirituallie, which was made vnto him there anent; so now at last,Heb. 11. wee see, hee getteth him who was promised, to embrace in his armes corporallie; and accordinglie acknowledgeth joyfullie, that his eyes now did see the Lords salvation. And so the Lords promise is performed, his longing satisfied, and his [Page] wayting accomplished. Let vs then onelie (with olde Simeon) wayte patientlie, and constantlie, for his consolations; & rest assured that he is myndfull of vs, and his owne promises; and in his owne good & fitte tyme will come vnto vs for our joye, and will make no tarrying.

2. Wee see the ground or cause of a peaceable and comfortable death; to wit, a preceeding sight of the Lords salvation, which hee hath decreed to bee, by the Sonne of his loue, CHRIST IESUS; and for whose sake and merit of his death, hee hath admitted such of mankynd to lyfe, as hee hath elected, for the manifestation of the ritches and glorie of his grace. This therefore is the right arte of dying well, to get true fayth, and to fix the eye thereof (as the people in the wildernesse did) vpon that true brasen Serpent, CHRIST IESUS, the Lord of lyfe. Incorporate thy selfe in him then, and there shal be no condemnation to them that are in CHRIST. Wrap thy selfe in his righteousnesse, and it shall bee lyke Elias mantle, which devyded the waters of Iordan: cleaue thereby to his crosse, and it shall be lyke that tree that made the waters of Marah sweet; or Moses rod, which made a safe passage to Israell, thorow the red sea. Set the Arke of the Covenant in these waters, and from the desert of this world thou shalt haue a patent and pleasant path to that heavenlie Canaan: yea, tho stones were flinging about thy eares, to braine thee, as was done to that protomartyr Steven ▪ yet looking vp with the eye of fayth, & getting a sight of IESUS CHRIST, standing at the right hand of his Father, readie to receaue thee, thy departure shall bee most calme and comfortable; and thy sinnes being silenced by him who is this salvation spoken of, thou shalt heare nothing but the [Page] sweet voyce of that blood of sprinkling, which speaketh better things nor the blood of Abell; and dying, as it were, in the armes of thy Lord: As Iacob sawe with joye of heart, the chariots that Ioseph sent for him for his transportation; so shalt thou see the glorious and blessed Angels sent for thee, and thy good workes following thee; the one to guyde thee, and surrender their charge; the other to gladden thee, and receaue their reward.

3. As wee see what is the ground of the peaceable death of the Godlie; so on the contrarie, wee may perceaue what is the cause of the terrour of death in the wicked; and that the memorie thereof so much tormenteth them before the tyme, that as Pharao did to Moses, they bid it goe packing out of their sight: even this is the cause thereof; that being blinded by Satan, all the dayes of their lyfe, in committing sinne, & never once looking with a tearing eye of true repentance vpon them, therefore in death they never get a sight of this salvation of the Lords, nor haue they anie assurance, that hee who is the Saviour of the world, shall bee a Saviour to them: but on the contrarie, then they finde that hee who was their Tempter, beginneth to bee their Tormenter: then they begin to heare the clamours of their accusing conscience, to see the vglie shape of their sinfull soules, the dreadfull aspect of their haynous sinnes, the wrathfull face of the angrie Iudge; Heaven closed aboue, to debarre them, as Adam was from the tree of lyfe; and hell opened beneath, to swallow them, as the earth was to swallow vp Korah: then they beginne to feele the approaching flames of that infernall fyre, paynfullie to scorch them; the worme that never dieth, drawing neare, to guawe them; the wrath of GOD, that never shall [Page] bee appeased, most furious to astonish them▪ and the infernall fiendes, who attende, to terrifie, and cruellie to torture them. In which wofull estate, to hyde themselues, is impossible; to avoyde these miseries, inevitable; and, to endure them, intollerable. Hence the sting of death shall torment them; the rememberance of judgement, perplexe them; the gulfe of despare, (without hope or helpe) swallowe them; and the apprehension of eternitie, in easelesse & endlesse payne, confound them. O! who can then expresse their sad sorrow for sinnes past; their agonizing anguish, for miserie present, and their trembling terrours, for the tormentes to come? being justlie thus served, as they haue deserved: and finding at the dolefull parting of the sinfull soule, from the wretched bodie, (whose meeting agayne, and re-uniting, to be a faggot in hell fire, shall be much more dolefull and dolorous) no comfort from Heaven, nor earth; the Creator, nor the creature; but matter of confusion. The ground of all which deepe distresse beeing this; Because the soule (with olde Simeon here) can get no sight of the LORDS Salvation.

4. Wee see here a neare and cleare way, howe to contemne all earthlie and worldlie thinges; the bewitching loue whereof, hath made manie to make ship-wracke of a good conscience, and clogged their hearts so to the earth, that it hath debarred them for ever from the joyes of Heaven. Eeven this is the way; Labour to get a sight of the Lord's Salvation; which if thou doe, all other thinges will seeme but dung, and losse: and that which dazeleth the eyes of the wicked, with the glorie of them, (wherewith Satan would haue tempted our SAVIOUR) will appeare vnto thee, but as they are; to wit, base dust, vayne tryf [...]es, and altogether worthlesse. Then, getting [Page] this comfortable, and contenting sight, thou wilt not care, tho thy eyes bee closed, from seeing anie other earthlie after-sight; and wilt say rather with old Simeon, Let thy servant depart in peace, from seeing farther here, in respect of that sweet sight of thy salvation, which I haue gotten by grace, and long to haue it more clearlie, and fullie in glorie. Surelie, as when the three Disciples sawe this Salvation of the Lord in His transfiguration, they despysed all sights beside, and sayd, Bonum est nobis esse hic; so will they who get this spirituall sight of Him, and assurance of salvation in Him, despyse all worldlie thinges, and say, that to be dissolved from them, and to be with Christ, is the best of all: whereas others, alia non despiciunt, quia non eum respiciunt; and are so in loue with earth, because they were never acquaynted with Heaven.

5. If this was such joy to old Simeon, to see Christ Iesus, a poore Babe, in the estate of humilitie, that hee desired to depart in peace, O what joye is it and shall be, to His Sayncts, to see Him as He now is, in the estate of Glorie? not (as then) vpon earth, but nowe in Heaven; not amongst sinfull men, but glorious Angels, and spirites of the just: and not subject to passion, and injuries; but now in exaltation, and inhabiting prayses. Old Iaakob was so ravished with joye, when hee saw Ioseph in Aegypt, that almost with the verie lyke words he cryed out with olde Simeon, Now let me die, Gen. 46 30 since I haue seene thy face. The people of Israell also they shouted for joy, when the Arke of God came into the hoste: the earth it selfe lykewyse rang for joy, when the people saw Salomon anoynted, and crowned their king: and the Baptist also in his mothers wombe leaped for joy, at the approach of our Saviour, newlie conceaved. O then, howe shall the elect soule, departing out of this earthlie bodie, [Page] be ravished with joye, when it shall see Christ Iesus, glorious in the Heavens; when it shall beholde that true Arke of God, and heare the Heavens ring with joyfull prayses of that true SALOMON, the King of kinges, and Lord of lordes, who sitteth vpon the Throne? And if Moses face did shyne, when hee was but a few daies with the Lord on Horeb, and saw but His back-parts; O, how shall they shyne, then, who in all aeternitie shall see Him face to face, vpon that heavenlie Mountayne? Or if those servantes of Salomons were pronounced blessed, who stood before him, and heard his wisdome; how much more blessed shall His servantes and sonnes bee, who is greater than Salomon, who in those Coelestiall Mansions stall stand before Him, heare Him, see Him, and for ever liue with Him? Whom to see, is felicitie; to heare, is heavenlie melodie; and to liue with Him, a most blessed societie.

6. Last of all, these words of olde Simeon, decanted neare his death, are called The Song of Simeon; beeing heerein lyke the Swan, who is sayde to sing sweetlie, about that tyme when death approacheth vnto her: Wherein wee see, what way to make our death joyfull, and comfortable vnto vs; wherein we may not begin to sorrow, but to sing, to wit, with Simeon, who is sayd to be a just and devote man; to leade a holie lyfe, and embrace offered salvation: and so we shall die a happie death, and eschow damnation. Sow then in tears betyme, if thou wouldest reape in joy; and let thy tears here, prevent thy terrours hereafter; a holie lyfe, a hellish death; and true sanctification, aeternall condemnation.

Having thus expounded this Text, I made choyse thereof in this Funerall Commemoration of the la [...]e Right Reverend Praelate, our most worthi [...] Diocesane,[Page]and Ordinarie, for these respects: 1. Two days before his happie departure, having an earnest desire to participate of the blessed Communion, with vs his Clergie, Ministers of Aberden [...], and ordinarie Assessors; when, most devotelie, hee with vs had receaved that blessed Pledge of his Salvation, there was read vnto him thereafter this portion of holie Scripture: vnto which wordes of olde Simeon, Lord, now let thy servant depart in peace, &c. (with his eyes lifted vp) hee gaue an heartie AMEN. This being then the portion of Scripture which was read, & whereof he so tooke holde before his death, I haue now made choyse of at this tyme, after his death, to expound.

Next, with this Text, and him who vttered these words, to wit, olde Simeon, this Reverende late Praelate most fitly in these things is found to symbolize: 1. Simeon was an old man; and so the Lord honoured him, in whose Funerall Commemoration these words are handled, with many years, and a full age, which is a Crowne of Glorie, being found in the way of Righteousnesse. 2. Simeon was a devote and just man; and so was this Religious Praelate, adorned both with Pietie and Equitie; devote towardes God in his worship of Him, and just towardes men in his dealinges with them. 3. Simeon was of good report amongst his people; and so was this worthie Praelate, as Paull willeth a Bishop to bee, of good report, even amongst those that were without ▪ and of a singular both great respect and good report amongst them that were within, both in Church and Policie. 4. Simeon was a Priest in the Iewish Church; so this Venerable & Honourable Mā was a Praelate in the Christian Church; advanced to that top of Eminencie, for his lyfe and learning▪ worth & wisdome, godlinesse and gravitie. 5. Simeon now stricken in age▪ having gotten a sight [Page] of the LORD'S Salvation, desired to depart in peace; Even so this Reverend and Glorified Praelate, beeing also stricken in age, having not onelie gotten himselfe a sight of the LORD'S Salvation; but also having given, by his manie years preaching, a sight thereof to others; at last having finished his course with joye, hee desired lykewyse to depart in peace, and be with his LORD. Of whose blamelesse lyfe, sound literature, vigilant care, sober conversation, good behaviour, hospitall heart, (all relucent Vertues requisite in a Bishop) besides his kyndnesse and cowrage, prudence and patience, worth and other Vertues, rare partes, and just prayses; seeing my Reverend Colleagues which went before, haue more amplie discoursed, ne ligna in sylvas feram; and that my Speach seeme not to wrong, by a ruder rehearsall, and needlesse tautologie, what so truelie & worthilie hath beene alreadie spoken, I can not but abruptlie ende; deploring the losse which both Church and Common-wealth sustayneth in him▪ who (as yee all knowe) was borne honourablie, lived amongst vs piouslie, preached the Trueth powerfullie, mayntayned the same couragiouslie, ruled in this Church prudentlie, died at last most comfortablie, and nowe resteth (wee hope) vvith CHRIST IESUS in Glorie aeternallie: To whom, with the Father, and the holie Spirit, be ascribed all Honour, Glorie, Majestie, Prayse, Power, and Dominion, for ever and ever, world without ende: AMEN.

HOLINESSE TO THE LORD, OR A SERMON Vpon the 36 Verse of the 28 Chapter of Exodus: In Commemoration of the most worthie and Reverend Praelate of blessed memorie, PATRICK Bishop of ABERDENE;

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Preached by IAMES SIBBALD, Doctor of Divinitie, and Minister of Sainct NICOLA'S Church of Aberdene, Apr. 16. 1635.

EXODUS xxviij. vers. 36.

And thou shalt make a plate of pure gold, and graue vpon it, lyke the engravings of a signet, HOLINESSE TO THE LORD.

THE CONTENTS.

I. THe Introduction. Our purpose, n. 1. Intention of Gods Spirit here. The dignitie of the high Priests garments, n. 2.

II. The first part. Of the plate, or holie crowne. What it was, n. 1. What signifieth a crowne, n. 2. What signified this crowne of Priesthood▪ n. 3. The crowne of Christians, n. 4. The crowne of Christian Bishops, n. 5. The Pope his crowne touched, n. 6.

III. The second principall part. The Inscription, HOLINESSE TO THE LORD. The words explayned, n. 1. GODS Great Name, n. 2.

IV. HOLINESSE belonging to the LORD, divided into three branches. The first branch: HOLINESSE belonging to GOD, considered in Himselfe. What is HOLINESSE, n. 1. HOLINESSE essentiallie belongeth to God, n. 2. His Holinesse substantiall, n. 3. Dependence of our holinesse from it, n. 4. The infinitnesse of it, n. 5. His goodnesse admired, in beholding our impuritie, n. 6.

V. The second branch. How Holinesse belongeth to God, in respect of his wayes. The first degree. Hee neyther doeth nor willeth evill, [Page] n. 1, The second degree, Hee willeth not evill in anie condition, nor for anie ende whatsoever, n. 2. The third degree, Impossible it is for Him eyther to will or doe evill, n. 3. The fourth degree. Hee hateth vnholinesse, and that infinitelie, n. 4. Praedetermination to evill, contrarie to His Holinesse, n. 5. Evasions of the praedeterminants, rejected, n. 6. The objection taken from Gods concurrence, answered first, n. 7. The second answere, n. 8. The argument from giving power to sinne, and from permission thereof, answered, n. 9. Our evill is from our selues, n. 10.

VI. The third branch. HOLINESSE belongeth to God, in respect of all that pertayne to Him. The whole world His holie Temple, n. 1. Man a more holie Temple, n. 2. Man's holinesse at his creation, n. 3. His holinesse in his restauration, n. 4. Great necessitie of holinesse now in all men, n. 5. Our defect herein lamented, n. 6. The Holinesse of the Priest, how great it should bee, n. 7.

VII. Transition to the prayse of the Bishop of ABERDENE. Reasons of his renewed prayse, n. 1. His judgement, n. 2. Learning▪ n. 3. Prudence, n. 4. His eloquence, n. 5. His magnanimitie, n. 6. His holinesse in advancing Gods glorie, n. 7. His care to advance Learning, n. 8. His care of planting Churches, n. 9. His integritie, n. 10. His holinesse in private lyfe and death, n. 11. The Conclusion, n. 12.

I Haue made choyse, this day, of this Text,Introduction. both that I may aedifie you in Holinesse, I. Our purpose. and that I may performe that duetie, and pay that debt, which I owe to the Vertues, and Memorie, of our Holie, Reverend, and Worthie Praelate, of blessed memorie.

The holie Prophet Moses, in praeceeding verses, in this now read, and in some following after,II. Intention of GODS Spirit here setteth downe the direction of GOD, concerning the Holie Vestments of Aaron, and his sonnes, who were to succeed him in the Office of the high Priest.Dignitie o [...] the high Priestes Vestments and their signification. Glorious were those Vestments; giving the high Priest more than a humane splendor. Glorious, 1. considered in themselues, and with reference to the high Priests Dignitie, and one of the most precious things in the world; highlie esteemed, and most carefullie kept by the Iewes, as you may see at length in Iosephus. [Page] [...] [Page] [...] [Page] Whence Iesus, [...]oseph. l. 15. Antiq. 14. the sonne of Syrach, speaking of this, (Eccles. 45.7.) sayth, that God beautified or blessed the high Priest, with comely Ornaments; and cloathed him with a Robe of glorie. Hee put vpon him perfect glorie; and strengthened him with rich Garmentes. And vers. 13. Before him there were none such: neyther did anie stranger ever put them on; but onelie his children, and his childrens children, perpetuallie. 2. Much more precious yet were they in respect of their signification; which was, 1. of the incompable excellencies of Christ Iesus, that great high Priest for ever, who is the ende of the Lawe, adorned with all perfections, whereby hee is to GOD most acceptable, and most venerable to vs. 2. Of the excellencie required in those of that place, whether vnder the Law, or vnder the Gospell; which challengeth greater perfection. That (sayeth Beda) which outwardlie did shyne in the Ornamentes of the Priestlie Vestmentes, Beda. should inwardly be deeplie seated in the mynds of our Priestes; being spirituallie vnderstood; and should outwardlie shyne glorious in their actions, aboue the ordinarie vertues of the faythfull. It is not anough for them, to be lyke vnto other men, though good: for the Priestlie Authoritie (sayth Ambrose) requireth a singular weyght of vertues, Ambros. Lib. 1. Ep. 6. Nazian. Orat. 20. Cone. Carthag. 4. Can. 45. Clericus [...]ofession [...]m suam et habitu et incessu probe [...]. Conc. Ma [...]isco. 1 can. 5 Sido. Apollinar. ep. 24. [...]ib. 4. Habit [...]s vero g [...] vis, pudor, sermo religios [...]. and a most serious endevour therevnto. So Greg. Nazianzen, speaking of sainct Basil, sayeth, that hee accounted the vertue of a private man, to stand in fleeing of evill, and attayning to some degree of goodnesse: But that it is blameable in a Praelate, not to bee excellent; since even by his excellencie scarce can hee drawe people to a mediocritie of vertue. The Christian Church hath thought it good, to enjoyne her Priestes, even an outward habit, and conversation, differing from that of others: But much more different, and much more excellent, should bee the inward disposition, and [Page] vertues of their mynd, which is before God of great pryce. Let the Priests be cloathed with Salvation; and the Sayncts shall shout for joye. PSAL. cxxxij.16.

In the wordes which I haue read,II. The first part. a singular piece of this holie Vestment is commanded to be made; to wit, the plate of the holie Crowne, I. Of the holie Crown, what it was. having this inscription, HOLINESSE TO THE LORD. Let vs consider, 1. The Crowne it selfe: 2. The inscription of it. The accomplishment of this commandement heere concerning it, is set down, EXOD. xxxix.30. And they made the plate of the holie Crowne of pure golde, & wrote thereon a wryting lyke to the ingraving of a signet, HOLINESSE TO THE LORD. SO LEVIT. viij.9. And hee put the Mitre on his head: also vpon the Mitre, even vpon his fore-front, did he put the golden plate, the holie Crowne, which the Lord commanded Moses. ECCLESIAST. xlv.12. He set a crowne of gold vpon the mitre, wherein was ingraven HOLINESSE; an ornament of honour, a costlie worke, the desire of the eyes, goodlie and beautifull. Here it is called a plate of golde, EXOD. 29. a crowne of holinsse, [...]. It was, as it were, a semi-circle, from the one eare, to the other, vpon the fore-front of the mitre, tied behind with a blew lace, EXOD. xxviij.37. And thou shalt put it on a blew lace, that it may be vpon the mitre: vpon the fore-front of the mitre it shall be. Iosephus sayth, that beside the ordinarie Cap of the Priestes, the high Priest had another, which a golden crowne did compasse,Ioseph. lib. [...] Antiq. cap. [...] ▪ in a threefold order. His words are these; The high Priests Hat was such as the other Priestes vsed; on which there stood another sewed therevnto, and flowrished with Hyacynthyn. This, after a triple order, was environed with a golden crowne, in which there were divers vessels of gold, made after such a sort as may be seene in that herbe which we call Daccharus; and amongst the Grecian Herbalists,[Page]Henbane. But the Scripture, though verie exact in the description of these garmentes, mentioneth no such thing. Howsoever, the plate was the ornament, and, as it were, the crowne of the high Priests crown. And indeed it was a kynd of crown covering a good part of the head, from the one eare, to the other before, vpon the Mitre.

A Crowne was appoynted, to adorne the head, the most eminent,II. What signifieth a Crowne. and most absolute part of the bodie; to declare, that it signified the greatest and most excellent thing. No greater thing amongst men, than Vertue; and the reward thereof, Honour, as the Philosopher calleth it.Arist. lib. 4. de moribus. cap. 17. Therefore a Crowne was vsed, to signifie Holinesse, Ingine and Learning, Cowrage and Victorie, and finallie, high Dignities, Ioye, and Felicitie therein. All this was signified by a Crowne. Hence whatsoever in lyfe is perfect, and excellent, even the top, ende, consummation, and perfection of everie thing is so called. He that sayth a Crown, sayth al this. Ecclesiasticus 1.2. The feare of the Lord is Honor, & Glorie, Gladnesse, & a Crown of rejoycing Ecclesiasticus 25.6. Much experience, is the Crown of old men; & the feare of God, is their glorie. Plinie sayth, that a Crowne was not given of olde to anie,Plin lib. 16. cap. [...]. but to GOD. The Hebrew Doctors make a three-folde Crowne, of Kingdome, of Knowledge, and of Priesthood. Of which last wee are now more particularlie to speake.

This Crowne was given to the high Priest by God; 1. Because he was a type of Christ,III. What signified this Crowne of Priesthood Clem. Alex. lib. 5. [...]om. p. 241. who is not only a Priest, but also a King; a King, whose Kingdome is [...]n everlasting Kingdome, and whose dominion hath no end. DAN. vij.14. And this is marked by Clem. Alexandr. who sayeth, that the golden Hat of the high Priest, exalting him, did signifie [...], the Royall power of our Lord. 2. To [Page] signifie the dignitie of his priestlie Office, and the excellencie or Crown of Vertues, wherwith such should be adorned, both then and now. For if the dignitie of high Priests was so great vnder the Old Testament, and their Vertues answerable therevnto; how much greater is the dignitie of Priesthood vnder the New Testament, and of Vertues requyred to it? 2. COR. 3.7. If the ministration of death written and ingraven in stones, was glorious, &c. how shall not the ministration of the Spirit be rather glorious?

For clearing this, it shall not be amisse, shortlie to looke to the Crowne of all faythfull Christians.IV. Crowne of Christians. W [...] finde in the ancient Monumentes of the Christian Church, that all Christians after Baptisme were crowned. This ceremonie indeede was not vsed before Tertullian, nor in his tyme, as appeareth by his booke de corona militis. Yet was it in vse in the tyme of Nazianz. as appeareth by his 23 Oration; where hee desireth Hero the Philosopher, to come to him,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. secūdùm usum Ethiopum: Domine Pater, bone & sancte, qui coronasti servos tuos, corona qu [...] non corrumpitur, benedic eis, qui dignos [...] fecisti, qui eas imponeremus capitibus famulorum tuonum, ut sint eis corona honoris & glori [...], Amen. Corona benedistionis & s [...]lutis, &c: that he might crowne him. So Orat. 40. So Chrysost. Homil. ad baptizatos, concerning the vertue of Baptisme. Severus Alexand. lib. de Baptismo, most playnlie expresseth it. So the forme of Baptisme, according to the forme of the Ethiopians. All Christians are [...], a Royall Priesthood. 1. PET. 2.9. Nothing is so Royall, sayth Leo, Serm. 3. in annivers. die suae assumptionis, as that our soules being subject to GOD, should rule the bodie: Nothing more Priestlie, than to consecrate to GOD a cleane conscience, & to offer to Him vnspotted sacrifices of pietie, vpon the Altar of our heart. [Page] Unspeakable is the matter of joye that wee haue, through the benefit of Baptisme: wee are fred thereby from the servitude of Satan.Nazianz. Orat. 40. [...]. Therefore sayeth Tertullian, When one is baptised, the Devill perceaveth him plan [...] libera [...]m, truelie delivered out of his hands. And Nazianzen calleth Baptisme, a freeing of vs from servitude. Yea, by it wee are advanced, not onlie to Liber [...]ie, but also to the Dignitie of GODS Children: for it is the washing of the new birth, Chrysost. [...]omil. ad Neophyt. TIT. iij.5. Hence Chrysost. By Baptisme we become free: and not onlie free, but also righteous; Op [...]at [...] Mi [...]vit. lib. 5. cōtra Parm. Nazianz. Orat. 40. [...]. and not onlie that, but also Children: and not onlie Children, but also Heyrs: and not only Heyrs, but also the Brethren of CHRIST, and joynt-Heyres with Him. Hence also another of the Ancients calleth Baptisme Coelestis Regni comparationem, the obtayning of the heavenlie Kingdome. By it CHRIST becommeth our Crowne. In that day, the LORD of Hostes is vnto vs for a Crown of Glorie, Clement Ale [...]. lib. 2. Ped [...]g. [...]. 8. [...]. Chrysost. homil. ad Neophyt [...]s. Clemens Alex. lib. 2. Ped [...]g. c. [...]. and for a Diademe of Beautie, ISAI 28.5. And wee by it obtayne a title to the incorruptible Crowne of Glorie; which vndoubtedlie wee shall receaue, if wee, as a Royall Priesthood, or Priestlie Kings, fight valiantlie the Battels of the LORD. This is that Crowne of lyfe, which the LORD hath promised to them that loue Him, IAM. 1.12. Which none getteth, but he that stryveth lawfullie, 2. TIM. 2.5. And which everie one receaveth, that doeth so. Be thou faythfull vnto the death, and I will giue thee a Crowne of Lyfe ▪ REV. 2.10. This is that incorruptible Crowne, 1. COR. 9.26. And which fadeth not, 1. PET. 5.4. The beautifull Crowne of Amaranthus, sayeth Clemens Alex▪ is layd vp for him that doeth well: it is Heaven alone, and not the earth, that can bring foorth this Flowre. This onlie Flowre fadeth not, and hence hath this name▪ To this purpose Sever. before cited, sayth, that at this Ceremonie,Plin. lib. [...]2. cap. 8. the prayer was, The Lord make you [Page]worthie of His heavenlie Kingdome; Post qu [...] desecer [...] cu [...]cti flores▪ madefactu [...] aqua revivisc [...], & hyberna coronás facit, summa eju [...] natur [...] in nomine est, appellato quonia [...] [...]n marcescit. and in stead of this corruptible crowne, crowne you with the Crowns of Righteousnesse and good workes. To signifie and remember these things was this Crowne given to all Christians.

If the dignitie of all Christians, if their combates,V. The Crowne 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 sacer (que) habe [...]tur, quid t [...]dem exist mari de [...] unius vi [...]te servat [...] univers [...] exercitus Dionys. C [...]l. Hierar. cap. 3. cowrage, and hope, bee so great; how much more is it with the spirituall rulers, whose duetie is to leade and bring them to the Crowne? According to the ancient phrase, all Christian Bishops are summi Sacerdotes, high Priests: albeit in the third Councell of Carthage this Title was forbidden, because by some abused, to cherish their ambition. Great is their preheminence, great and manie their battels; wherein if they acquyte themselues worthilie, there abydeth them a farre more glorious Crowne, than others, 1. PET. 5.4. The Civicke Crowne, or Garland, was much esteemed of amongst the Romanes. Plin. calleth it, the most notable testimonie of militarie vertue: yet was it given for the saving of one. How much then was the Crowne to bee esteemed, which was called Graminea, given for the safetie of the whole Armie? Plin. Such a Crowne belongeth to a faythfull Bishop. He not onlie saveth his owne soule, but the soules of manie. They that turne manie to righteousnesse, shall shyne as the starres, for ever and ever, DAN. 12.3. What more Divine thing can there bee, than to bee a worker with GOD, in procuring the salvation of men, for whom the Blood of CHRIST was shed? Of all Divine Perfections, (sayeth that olde Wryter that goeth vnder the name of Dionysius the Areopagite) it is the most Divine, to bee GOD'S Fellow-worker; especiallie in so Divine a worke, as is the saving of soules. What advantageth it a man, to gayne the whole vvorlde, [Page] if hee lose his soule? There can bee nothing aequalled to the soule, (sayeth Chrysostome) in the whole world:Chrysost. hom. 3. in Ep. 5. ad Corinth▪ and therefore sayeth hee, Though thou wouldest giue huge riches to the poore, yet shouldest thou doe more, by converting one soule. How glorious a thing had it beene for a man, to haue beene a worker with GOD in the framing of this worlde! Chrysost. Hom. 55. ad popul. Antioch. But (to applie to our purpose the wordes of that same golden mouth) GOD giveth a greater honour to Pastors; to whom Hee sayeth, as it were, I haue made Heaven and Earth; but I giue thee power to make Earth Heaven: Ammian. Marc. l. 29. [...]ap. 25. [...] sign [...] & co [...]onam [...] interce erat nihil [...]. I haue made cleare Lightes; but make thou more cleare: thou canst not make a man; but thou mayest make him gracious, and acceptable vnto Mee. Hence they are sayde to saue, IUDE▪ 23. 1. COR. 9.22. 1. TIM. 4.16. IAM. 5.25. Thus yee see that Christian Bishops haue their Crowne, and that precious. Their outward Crowne, though olde, can not bee compared vnto it: it is but a small resemblance thereof.

VI. Popes Crowne [...]ot here. Cor [...]el. á [...]ipide, vpon [...]his place. Lori [...] ▪ [...]. Pet. 2.9. Martha [...] epistola [...]om [...] scrip [...] ad [...] 5. They pain [...]d PAUL [...]e 5. at [...] with [...]is inscri [...]tion. Staple [...]. in pr [...]fa [...]. [...] pr [...]c. [...].If anie man will strayne the wordes farther, and labour to finde the Pope's triple Crowne of Golde heere, his travell will bee lost: For that is exalted not onlie aboue the Church, but also aboue the Crowns of Kinges, directlie, or indirectlie: and the inscription (as if that of Christ's Vicar were too base) is a Monarch, a Spirituall King: so Cajet. Cathar. and Salmer. speake, sayeth Lorinus. Yea, and as if this were too small, hee is intituled, The sole Emperour in the world. Neyther stay they heere; hee is to his flatterers, Vice Deus: Omnipotentiae Pontificiae Conservator: another God, as it were, and conserver of the Papall Omnipotencie: and, in a word, Optimum, Maximum, sempi [...]ernum Numen in terris, as Stapleton calleth him. This Crowne of our high Priest, was onelie the Crowne of Pristhood; and no inscription in it, but Holinesse to the [Page]Lord. Who, I pray you, gaue the Pope such a crown? Christ? His owne Kingdome was not of this worlde, IOHN 18.36. And all that Hee promised to S. Peter, was to giue him the Keyes of the Kingdome of Heaven. HEE is nowe indeed crowned with Glorie and Honour; but on earth was crowned with Thornes▪ Did saynct Peter weare a Crowne of Golde, who sayde truelie, Golde and Silver I haue none? It is saynct Bernard's argument.Bernard, a consideratio [...]ne ad Eug [...]nium, lib. 3▪ cap. 2. Though the Churches estate then had beene most prosperous, would saynct Peter haue worne such a Crowne, who would not haue his head vpwardes vpon the Crosse wherevnto hee was nayled, as was the head of his Saviour?Hier. in Petr [...]. But Constantine, they say, gaue this Crowne of Golde, and the earthlie power with it, vnto Silvester, Lauren [...]. Valla, de d [...]atione Con [...]stanti [...]. and his successoures. This of all Fables the most impudent, hath beene long since solidlie confuted. Yea, more, I am perswaded, that those holy Fathers, and blessed Martyres, that first did holde that Sea, would not haue accepted of such an offer, though it had beene made. The Crowne they thought vpon, was the Crowne of Martyrdome. They thought deeplie vpon Christ His Crowne of Thornes. If Godfray of Bulloyg [...]e, proclaymed King in Hierusalem, refused a Golden Crowne, because Christ there had worne a Crowne of Thornes; what would they haue done? By that Crowne of Thornes, sayeth Gregorie Nazianzen, Nazianz▪ Orat. 25. Cl [...]m. Alex. lib. 2. Pa [...]. cap. [...] I haue learned to crowne my selfe with severitie of lyfe. So Clemens Alexand ▪ sayeth, wee ought not to haue so much as a Crowne of Flowres, since our Lord was crowned with Thornes. What would these, and the rest of the holie Fathers say, if they did now see the Papall Crowne▪ Yet even they are called to bee witnesses of this earthlie Crowne, and Monarchie. But wee might wryte vpon their Statues, as some did vpon that [Page] [...] [Page] [...] [Page] of Brutus: when Caesar vsurped in Rome the lyke superioritie,S [...]et [...]n▪ in [...]ita Iulii C [...]sari [...]. Vtinam viveretis; O that you were alyue. Yea, they liue, and by their writs proclayme alowde with ESAI, 25.1. Woe to the crowne of pryde. They cry to all that haue eares to heare, That the Crowne of the greatest Prelate then, was this holie Crowne, wherein was ingraven, HOLINESSE TO THE LORD: the inscription which now wee come to.

And graue vpon it lyke the ingraving of a signet, HOLINESSE TO THE LORD.

III.HEre is the second part, the ingraving vpon this Crowne, HOLINESSE TO THE LORD. This was not lightlie insert,1. The second principall part. but ingraven, EXOD. 39.30. and that with the ingraving of a Signet, Scriptura distincta, sayeth the Chaldean interpreter, that it might bee easilie and clearlie read.The inscription. Iosephus seemeth to thinke, that GOD'S NAME was onlie ingraven heere: [...] On the same (sayeth hee) there was as it were a band of Golde, on which the NAME of GOD was ingraven. So Philo; Vnto this Crowne (sayeth hee) was prefixed a Golden Plate, Ios [...]p. antiq. lib. 3. cap. 8. Philo lib. 3. de vita Mosis. Hierom. [...] Exod. 28. having foure small letters ingraven in it. So Hierome also. It may bee sayde, that they exclude not the ingraving of Holinesse, when they mention the ingraving of GOD'S NAME. If their wordes admit this exposition, it is well▪ but though they would not receaue it, yet the wordes of holie Scripture are so cleare, that I make no doubt to thinke with others,Sal [...]ian [...], [...]nn. M. 2544. n [...]m. [...]61. that both this Great NAME of GOD▪ [...] and HOLINESS [...] also was ingraven▪ Let vs therefore speake shortlie, [Page] 1. of this Great NAME; and 2. of the Holinesse wherevpon chiefelie wee intende to insist.

The NAME of GOD ingraven here,2. Gods ineffable Name is that GREAT NAME, which the Iewes called Secret, or Wonderfull, IUDG. xiij.18. Iosephus speaking of Moses, sayeth,Ioseph▪ lib. [...]. antiq. cap. 5. That GOD declared vnto him His proper Name, before vnknowne to men; Whereof (sayth hee) it is not lawfull for mee to speake. Philo sayeth,Philo, lib. 3. de vit [...] Mosis. that this Name is called INEFFABLE; because it is lawfull for them onelie that are purged by wisdome, to heare and name it in Divine Service▪ and to none else. Naz. orat ▪ 36. pag. 589. Greg. Nazianz. sayeth, that it was in great veneration amongst the Iewes, and Ineffable. So Theodoret. Theod. quaest 15 in Exod. This Name amongst the Iewes is called Ineffable; and they forbid the pronouncing of it. Hierom. Epist. 136. So Hierome calleth it [...]: and in lyke manner doe others, both Greeke and Latine Fathers, speake of it. But whatsoever bee the pronouncing of it,Chryso [...]t. hom. 1. co [...] tra A [...] [...]aos. wherevpon it is not pertinent for vs to stay, thus much can not bee denyed, that it signifieth GOD'S BEING, and that as perfectlie as can bee. No name can perfectlie expresse GOD; because of the infinitenesse of His nature. Wee are but men, and therefore can not speake of GOD, but with an humane tongue.Naz. orat▪ [...]9. Wilt thou aske (sayeth Nazianz. what is GOD, which neyther the eye hath seene, nor the eare hath heard, nor hath entered into the heart of man? Why desirest thou that to bee expressed by the tongue, which the heart can not conceaue? Truelie, GOD is such a Thing, that when It is sayde, can not bee sayde; and when It is esteemed, can not bee 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 Booke De Trinitate, ascrybed to him) according to that which It is▪ can neyther bee expressed by humane speach, Di [...]s. [...]. 1. de Divi [...]. [...] nor perceaved by humane eares, nor bee taken vp by humane sense. [Page] Wee can not conceaue GOD, but imperfectlie, or confusedlie: and our knowledge is the fountayne, and obstetrix sermonis, that which bringeth foorth our speach. Yet haue wee no name that more expresslie and distinctlie signifieth GOD, than that which is heere: 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 ende; in whom is nothing bypast, or to come; no vicissitude, or change; but such a One, as is aeternall, being All at once, the Fountayne and originall of all Being; contayning in Himselfe vnited▪ and eminentlie whatsoever can be. Thus it explayneth the Divine Essence, the ground of all Divine Perfections: so that no name can manifest it more inwardlie, 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 vnto the children of Israell, I AM hath sent mee vnto you. And EXOD. 6.2. hee groundeth his veracitie or fidelitie vpon this; And GOD spake vnto Moses, and sayde vnto him, I am the Lord: and I appeared vnto Abraham, Isaac, and to Iacob, by the Name of GOD ALL-MIGHTIE, ( [...]) but by My NAME IEHOVAH was I not knowne vnto them. That is, I so appeared vnto them, that I did show, that I was able to giue the land of Canaan vnto them; and so, that I was, [...] GOD ALL-MIGHTIE; but by this Name IEHOVAH was I not knowne vnto them; for then did I not performe My Promise: but now shall yee know, by the effect, the power of this NAME; even that I AM ▪ and that I giue being to my Promises; calling the thinges that are not, as if they were. That which I haue promised, and which heretofore I haue declared to bee possible to mee, I will now reallie performe; and so will show my selfe to [Page] bee IEHOVAH. Most justlie then is GOD called by this Name, which signifieth BEING: For not onlie giveth Hee Being to His Promises, and to all thinges else that haue anie being; but also in respect of His Infinitenesse, Hee contayneth in Himselfe all perfection of Being. Hee is Independentlie; Hee is Aeternallie; contayning and filling all Duration, Revel. 1.8.16.5. Hee is Immenselie, contayning and filling all space. Hee is Vniversallie, contayning Formallie, or Eminentlie, all that is. Hee is the Fulnesse of Being. Whatsoever Goodnesse, Beautie, Perfection, or Being, is in the creature, is in Him infinitelie more perfectlie, and fullie.

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 &c. but in so farre as they are from Him, and in Him: for of Him, and through Him, and to Him, are all thinges, ROM. 11.36. ISAI. 40.17. All nations before Him are as nothing, and they are counted to Him lesse than nothing, and vanitie. The Ethnickes saw this darklie; and therefore Plato called GOD [...]. Hence Nazianzen calleth Him the infinite and vnbounded Ocean of Essence: and sayeth,Seneca▪ Epist. 37. that Hee onlie hath no name, and yet all names. All, because all are contayned in Him: and yet Hee is sayd to bee none of these; because Hee is aboue all thinges which wee can conceaue. Well, therefore, was this Great and Glorious Name put heere, to ground His Holinesse, to crowne and protect all the beautie of the high Priest, as saynct Hierome marketh; and to signifie,Hieron. Ep. ad Pabi [...] [...]m. both to high Priest, and to vs, that in Him, and by Him, wee liue, and haue our beeing; which is Philo's observation. Thus having adored HIS GREAT NAME, wee come to consider HIS HOLINESSE.

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Holinesse.

HOLINESSE was ingraven, together with GOD'S NAME,Holinesse. for three causes, (as it is well observed by Cajetan [...]) 1. To show, that GOD is Holie in Himselfe, agaynst those that thinke vnreverentlie of the Divine Nature, and ascrybe to it thinges vnbeseeming One that is infinitelie pure. 2. To show, that HOLINESSE is in all His works▪ agaynst those that are bolde to open their mouth to accuse His Providence, and Governement. 3. To show, that it should bee in all thinges that haue reference to Him▪ as well the inward motions of the mynde, as outward actions, sacrifices, and oblations; agaynst those that are prophane. This order wee shall follow; and therefore, (by GOD'S Grace) for opening vp of this poynt, wee shall show you, that HOLINESSE belongeth to the LORD; 1. Considered in Himselfe: 2. Considered in His workes▪ and wayes: 3. Considered with reference to those that serue Him, especiallie that are Priestes, or high Priestes. For clearing of the first branch wee will, 1. show, what is HOLINESSE; and then wee shall applie it to GOD, considered in Himselfe.

The first Branch. IV.HOLINESSE and HALOWING, sayeth Aug. is not altogether of one kynde: Meat and drinke are sanctified by the word and prayer, 1. TIM. 4.5. notwithstanding whereof they goe into the draught,I. What is Holinesse. Aug. Ser. 14 de [...]empere, Lib. 2. de pece. merit. & remiss [...] Cap. [...]6. and are cast out. Wee learne therefore, sayeth hee there, that there is some kynde of Holinesse, and, as it were, a shadow of Sanctification; which is not sufficient for attayning Salvation. Thus, sayeth hee, the vnfaythfull husband is sanctified by the faythfull wyfe. 1. COR. 7.14. Yet may hee not therefore bee secure, as if he could [Page]come to lyfe not baptized, and not renewed. In lyke manner speaketh hee there of th [...] Holinesse of the children of the faythfull, not baptized. But to leaue this, for taking vp the nature of true Holinesse, wee are to marke, 1. That Holinesse formally is Puritie, and cleannesse of affection, in respect of sinne, contrarie to the impuritie & filthinesse thereof, 2. COR. 7.1. Let vs cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Puritie then it is whereby the blot and spot of sinne is taken away. Therefore that learned and ancient Wryter who goeth vnder the name of Dionys. Areopag. defining Holinesse, sayeth,Dionys. Areopag. cap. 12. de Divin, Nom, that it is Puritie altogether vnspotted, fullie perfect, and free of all sinne. 2. Obserue, that this puritie of the mynde, and perfection thereof in our thoughtes, affections, words, and actions, can not bee had, except our myndes and affections, bee conforme to GOD, the Supreme PURITIE; the participation of vvhome alone maketh pure. Hence Gregorie Nazianzen descrybeth Holinesse, to bee a conversing with GOD. Greg. Na [...]zianz. [...] 2. pag. 20 [...] 3. Consider that this conformitie can not bee had, except these thoughtes, affections, and actions, bee conforme to GOD'S aeternall Lawe, the supreme Rule of their perfection. As the conception of the mynde of GOD, or Idaea, is the rule of naturall perfection; so His aeternall Lawe is rule to all perfection supernaturall. His owne nature and essence is the prime, and originall source, of all both naturall and supernaturall perfection. Thence aryseth, according to our conceaving, His Lawe aeternall: I say, according to our manner of conceaving: for otherwayes it beeing nothing else but the rectitude and strayghtnesse of His Divine reason; is in effect nothing else but His owne essence, or Himselfe. [Page] From all this followeth, that hee is Holie, and perfectlie Holie, who is so conforme to GOD, that his thoughtes, affections▪ and actions, are perfectlie conforme, and justlie answerable to His aeternall Lawe. Not then that which wee will, is holie, wherewith Augustine vpbraydeth the Donatistes; but that which is agreeable to the Lawe of GOD. Hence also appeareth, that besides the morall goodnesse vvhich is in our vertues, there is a goodnesse of holinesse, which consisteth in convenientia cum natura rationali, in agreement with reason. But this ryseth vp higher, and standeth in a conformitie with that good, perfect, holie, and acceptable will of GOD, ROM. 12. With this description of Holinesse, agreeth that of saynct Basill, wherein hee sayeth, that Holinesse importeth Puritie, Basil. de Spir. Sanct. Cap. [...]. from all bodilie and materiall taynting, and freedome from composition. To it also agreeth the Hebrew KADASH, signifying to separate: whence KADOSH, that which is seperated from thinges vncleane and prophane, as also the Greeke [...], which Hesychius expoundeth [...], pure; as hee doeth [...] also. Thus wee haue layde the ground; let vs now apply it, and see how this Holinesse is in GOD Himselfe.How God is holie in Himselfe.

HOLINESSE belongeth to GOD, considered in Himselfe, other wayes than to vs, and farre more excellentlie. As is His Being, so is His Holinesse. Now His Being, 2. Holinesse essentiall [...] GOD. as wee haue showne, is everie way perfect; having nothing of not-being, nothing of imperfect being; but altogether full, absolute, and infinite. It is so with His Holinesse, which will more clearlie appeare by these following considerations: First, His Holinesse is not accidentall to Him, as ours. His Divine will and manners are conforme to His aeternall [Page] Lawe, essentiallie, and from within. By Himselfe, and by His owne essence, is Hee holie: albeit according to our manner of conceaving His aeternall Lawe, the puritie and loue in His mynde and will aryse from His essence; yet indeed His puritie is nothing else, but His owne essence, as it hath ratione [...] voluntatis: and so Hee is not onlie holie, but Holinesse it selfe. For puritie of affection, wherein Holinesse standeth, is nothing else, but the loue of GOD. Now GOD is loue, 1. IOHN 4.8.16. This no creature is▪ nor can bee: all their holinesse is by some thing supernaturall added to nature. Hence no creature by nature can bee vnpeccable, or free of possibilitie of sinning. I knowe, some Schoole-men thinke, that a creature even by nature vnpeccable, is possible. But farre truelie it is mayntayned by others.Durand. [...] ▪ Dist. 23. Qua [...]t. 1. That no reasonable creature can bee made [...], free of libertie 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 mutabilitie to evill that is in the creature, from this, that it is made of nothing. Wee say (sayeth hee) that there is not an vnchangeable, good, but the one, true, blessed GOD; and that these things which Hee 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 it selfe not onelie to the thinges which are, [...] opific. ho [...]inis, cap. 16. but also to all that are possible; for those also should bee made of nothing. So Immortalitie is a proper attribute of GOD, 1. TIM. 6.16. and can not by nature belong to anie creature. [...]. de fi [...]. lib. 3. cap. 2. Elia [...] Cretens. Orat. 4. N [...]. Nowe this in the phrase of Ambrose, and other Ancientes, is an impossibilitie to die by sinne.

[Page]From this it followeth, That His Holinesse is a substance,3. His Holinesse substantiall. as His will, power, &c. whereas that of the creature is but a qualitie, and comprehendeth many actes of the vnderstanding and wil. There must bee in the vnderstanding, light of fayth, or glorie; in the will, religion, charitie, and other vertues, praevious, or subservient therevnto. The Grace of GOD serving to this effect, is manifolde▪ 1. Pet. 4.10.

Thirdlie; His Holinesse is independent, and that from which our holinesse manie wayes dependeth:4. Our holinesse dependeth from it manie wayes. [...]. Ours dependeth from Him, and His Holinesse, as from the originall and efficient. His Divine Essence is the roote and fountayne of all Holinesse and Puritie in the creatures. It is Hee that infuseth grace in Angels and men, that converteth vs vnto Himselfe▪ and purgeth our sinnes, Heb. 1.3. and washeth vs, Revel. 1.5. and giveth vs both the light of fayth, and all other supernaturall graces: Everie good gift, and everie perfect gift, is from Aboue; and commeth downe, from the Father of Lightes, Iam. 1.17. Levit. 20.8. I am the LORD, which sanctifieth you. 2. Our holinesse dependeth from Him, as from the object; for it standeth in loue of Him, and in conjunction with him. Holinesse is Puritie: and therefore, as impuritie aryseth from the touch of thinges vncleane, bodilie, or spirituall; so puritie from cleaving and adhering of the affection to thinges that are cleane. Now, of all such, the most pure is OOD: Hee is Light, and there is no darknesse in Him at all, 1. Iohn 1.5. Where Hee is not, nothing is cleane; vvhere Hee is, nothing vncleane. Therefore, Holinesse is called by saynct Peter, (Chap. 2. vers. 1.4.) a participation of the Divine nature. 3. Which followeth hence, our holinesse dependeth from Him, and His Holinesse as from the Rule. Hee hath none, to whom Hee should conforme [Page] Himselfe: but, on the contrarie, His eternall Lawe, which is Himselfe, because nothing else, but the rectitude of His Divine Reason, is the Rule and Exemplar, to which all should bee conforme, that would bee holie, Levit. 11.44. Yee shall bee holie, for I am holie. And Chap. 19.2. And Chap. 20.7. 1. Pet. 1.16. 4. It dependeth from Him, as from the ende. All holinesse of the creature, is directed to the prayse of the glorie of His Grace, Ephes. 1.6. as to the ende. And therefore is everie one sanctified, that is holie; that he may cleaue to God, as to his last end: honour, prayse, and glorifie Him: For of Him, and through Him, and to Him, are all thinges: To whome bee glorie for ever, Amen. Rom. 11.36.

Fourthlie: His Holinesse is altogether infinite. 1. Intensiuelie: for Hee loveth Himselfe,5. His Holinesse is infinite, intensiuelie, and extensiuelie. as much as Hee is louelie; and as great puritie is there in His loue, as in the perfection of His essence. Hee loveth the creature indeede, but for Himselfe: and therefore most holie in the loue of all; in the which He doeth not stay, or rest, but in the infinite excellencie of His owne goodnesse. 2. Extensiuelie [...] that extendeth it selfe to infinite thinges; for all that Hee seeth in His essence, Hee loveth: all these please Him for Himselfe, and for His glorie. So His Holinesse is a perfection, infinitelie lifted vp aboue ours; superessentiall, and the infinite fulnesse of Holinesse. In regard of it, all holinesse in the creature, howe sublime soever, is as it were nothing; yea, and as it were impuritie; even as all power, wisdome, beautie, and excellencie, compared to His Power, Wisdome, &c. is as nothing. Hence His solemne Style is THE HOLIE ONE, Esai. 1.4.10.20.17.7.29.19.30.11.12.31.1. &c. Hence the Seraphims cry, Isai. 6. HOLIE, HOLIE, HOLIE; and the foure Beasts, [Page] [...][Page] [...][Page]Revel. 4.8. rest not day and night, Concil. Vasense. Tam dulcis & desiderabilis v [...]x, etiamsi die noctu (que) possit d [...]ci, fastidium non poterit g [...]nerare. saying, Holie, holie, holie, LORD GOD All-mightie, which was, and [...], and is to come. Which Song the Church from most ancient tymes most devoutlie hath vsed in her Service: So sweete and so desirable a voyce is this, that it could not breede loathing, though it were vttered both day and night, say the Fathers in an ancient Councell.

6. GOD'S goodnesse, in beholding our impuritie, admired. Gr [...]g. lib. 5. moral▪ quasi quaedam restis animae caro est: and this garment, sayth hee, habet tincā 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 18.19Hence appeareth howe wonderfull is His Goodnesse, that anie wayes accepteth vs dwelling in tabernacles of clay, and defiled not onlie with the dust of earthlie thinges, but also with the filth of sinne. The Heavens are not cleane in His sight; and His Angels Hee chargeth with follie, Iob 15.15. and 4.18. The Seraphims cover both [...] their faces and feete before Him, Isai. 6. If those heavenlie spirites, free from all bodilie tainture, attaine not to the puritie which His service might require, howe can wee, so farre inferiour to them, whose foundation is in the dust, whose flesh is as it were a mothie garment, who dwell continuallie as it were, and are trayned vp in sinne, as Gregor. Nyssen. speaketh, be pleasant in His sight? When all is sayde of the perfection of our holinesse, that can bee truelie sayde, when wee are propter excellentiam vitae, Greg. lib. 12. moral. cap. 17. called the Heavens, ye [...] are wee not cleane in His sight, infinitelie yet are wee distant from that most sublime Light, whereof the most pure light heere is but a small ray & beame. It is much for anie created nature, howe pure soever, to drawe neare anie way to Him that is onlie bright, and shyning, and in puritie exceedeth all bodilie and spirituall nature; whose Goodnesse is His verie Being, as August ▪ speaketh. Notwithstanding, so marvelous is His goodnesse, that Hee calleth vs vndefiled and fayre▪ holie and without blame before Him in loue, and[Page]maketh vs accepted in the Beloved, Ephes. 1.4.6. And thus much of Holinesse belonging to GOD, as considered in Himselfe. I come nowe to the second Branch, which is Holinesse belonging to Him, considered in His workes, and wayes.

If wee consider GOD in His wayes,V. Holinesse belongeth to God, in respect of His wayes. 1. Degree. He neither doeth nor willeth evill. Basil. homil. Quod Deus non sit author mali. Faust. Rheg. 2. de grat. cap. 3. Nec quarum rerum ulto [...] est DEVS, earū & author credendus est. Ambros. hexam. lib. 1 cap. 8. Euseb. 6. de preparatione, cap. 5. Holinesse belongeth most perfectlie to Him, PSAL. 145.17. The LORD is righteous in all His wayes, and holie in all His workes. We shall lay this open to you, in some measure, in these foure degrees: The first, whether wee consider His workes done by Himselfe alone, or with vs, there is no blot to be found therin, Psal. 5.4. Thou art not a God that hast pleasure in wickednesse, neyther shall evill dwell with thee. Saynct Basil, in a Homilie of this subject, sayeth, that it is as great an impietie, to affirme GOD to bee the cause of evill, as to say with the foole, There is no GOD, PSAL. 14.1. They both deny GOD to bee good: For if Hee bee the cause of evill, sayeth hee, Hee is not good; and if not good, then not GOD. GOD and Good are not so neare in name, as in nature. Therefore, sayeth hee, in both these there is [...], a denyall of GOD. Hee is not the author of those thinges, whereof Hee is the revenger. To affirme the contrarie, is feralis opionio, a detestable tenet, sayeth Ambrose. It is a most horrible injurie agaynst GOD, sayeth Eusebius. Therefore Plato commanded, that none should bee permitted in the Common-wealth, young or olde, in sport, or earnest, to say, that GOD is the cause of evill. All that Hee made, was good, GEN. 1.31. And all that Hee maketh, is so. Hee neyther doeth evill, nor desireth it to bee done; neyther giveth Hee strength and concurrence for that ende; neyther anie way approveth Hee it when done-Habak. 1.12.13. Art not Thou from everlasting, O LORD my GOD, my Holie One? [Page]Thou art of purer eyes, than to beholde evill, and [...] not looke on iniquitie. And this is verie true, not onelie of actuall, but also of habituall evill. False and absurd is it,Vasquez▪ Disp. 40. in promam secunda cap. 4 which some of the Schoolemen say, that GOD may immediatelie, and withou [...] concurrence of the second cause, infound a vitious habit [...] into the mynde of man. For such an habite, should be an habituall impelling and inclyning to an evill act:See Gabriel Alvaret. in Isai, cap. 44. vers. [...]. in respect whereof GOD might bee sayde, to impe [...] and vrge vs to sinne: which is [...] contrarie to His HOLINESSE.

2. He willeth not evill, in anie condition, or for anie ende, how good soever.The second degree is, GOD willeth no Vnholinesse, in anie condition; or for anie ende. Evill actions, if proceeding from GOD, could not bee allowed for anie ende, howe good soever. For a good ende is not sufficient to make thinges lawfull, which are of themselus evill, and vnhonest, Ro [...]. 3.8. Evill may not bee done, that good may come. And this is so true, that the good which praesupponeth sinne, is not desired by GOD of it selfe. It is not the finall cause of permitting of sinne, but causa sine qu [...] non. If sinne bee necessarie to the execution thereof, it can not be desired, nor intended, before sinne. Such a good is the remedie of sinne, repentance the chastisementes of sinne, whether medicinall in this lyfe, or of meere revenge in the lyfe to come: the exercyse, and patience, and humiliation, of the Sayncts: the manifesting of mercie, in pardoning, or of justice in punishing. All these, and the lyke, which cannot be had without the interveaning of sinne, GOD desireth not of themselues, neyther seeketh Hee occasion of doing them, before sinne. Yea, of Himselfe Hee desireth that there were never occasion of anie such good, though sinne beeing supponed, Hee desire and intende them; for then they haue rationem [Page]boni, and are desirable; and the execution of them may bee without sinne. Hence Hee is sayd, to will them not voluntate antecedente, but consequente; which taketh occasion of vs. Bee it farre, therefore, from vs to say with some, that Hee made our first Parentes, hoc consilio vt laberentur, of purpose that they might fall; because otherwayes, say they, Hee could not attayne to those principall endes; the manifesting of his mercie, in saving some; and justice, in punishing others: since Hee could not haue mercie, but on the miserable; nor justlie condemne anie, but sinners. Say not thou, It is through the Lord that I fall away. For thou oughtest not to doe things which Hee hateth. Say not thou, Hee hath caused mee to erre: For Hee hath no neede of the sinfull man, ECCLESIAS [...]ICVS▪ 15.11.12. Wee are so farre from believing, Concil. [...]. secudum. Nec justi [...] justa dice [...]si punien [...]eum nō venisse, fecisse d [...]tur Fulge lib. 1. [...]. say the Fathers of the second Arausican Councell, Can. ult. that anie man is appoynted to evill by the power of GOD; that on the contrarie, if anie will be so bolde, as to belieue so great an evill, cum omni detestatione in illos anathema dicimus; let such bee most dreadfullie accursed. Iustice it selfe should bee vnjust, sayeth Fulgentius, if it should not finde, but make men guiltie, that so they might bee punished.

The third degree is; All His affections and actions are so exactly conforme to the rectitude of His aeternall Lawe,3. Degr [...] Impossi [...] for GO [...] eyther [...] doe, or [...] evill. that there is no possibilitie in Him of such evill. For, first, His infinite perfection can not stand with anie possibilitie of sinfull defect. All apprehende GOD, as such a One, that nothing better can bee conceaved: Yea, Hee exceedeth all good that can bee comprehended by thought, or by vnderstanding. Nyssen. de Opisic. hominis, Cap. 16. Which should not bee, if Hee were not out of all danger of falling, and had libertie in respect of morall [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] evill. Secondlie; GOD necessarily loveth Himselfe, and all other thinges but secondarilie, and with reference to Himselfe: Therefore can Hee not loue anie thing, but that which is louelie, and which may bee referred to His owne soveraygne goodnesse. Thirdlie;Thom. p [...]t ▪ [...]. q. 63. art. [...]. in [...] ▪ As the rule cannot erre, because of it selfe, it is right, and can not fall from it selfe; But the hand may erre; because not beeing it selfe a rule, it may declyne from the rule, and not bee conforme to the outward direction thereof: So anie creature, because it is not the rule, may erre: But GOD, who is the rule, and can not deny Himselfe, is not subject to sinne▪ or morall errour: it is impossible that He should doe anie thing amisse. It can not bee, that Hee can bee the procurer or doer of anie evill worke, Tertull. lib. [...]. contra [...]. that taketh to Himselfe, and justlie, the Name of Perfect, Father, and Iudge. Light can not bee changed into darknesse, nor Goodnesse it selfe become wicked. Wicked Martion, as crooked and perverse as his mynd was, was affrayde to ascrybe evill to the good GOD; and choosed rather geminare Deitatem, and to divide it betwixt two; one good, and one evill. The Philosopher affirmeth indeede, That GOD and good men may doe evill thinges. [...]ristotle 4. [...]p. cap. 3. But hardlie can I thinke, that hee speaketh there according to his owne mynde; but rather according to the common opinion of those amongst whome hee lived. Neither is this praejudiciall to the liberty of GOD. Possibilitie to doe evill, is not necessarie therevnto. This is a weaknesse of created Free-will, which is flexible to evill, and lyable to defect: It is a blessed necessitie, [...]ag. 22. d [...] [...]vit. DEI. [...]p. ult. whereby GOD can not bee evill, as Augustine teacheth vs.

Not onlie can Hee not will or doe evill; but also of necessitie Hee hateth it,Degree. and that with an infinite hatred. [Page] For, 1. since necessarilie Hee loveth the rectitude of His aeternall Lawe,He hateth vnholines, and that infinitelie. of necessitie Hee must hate whatsoever is contrarie therevnto: and such is all sinne. 2. Hee necessarily loveth His goodnesse, and perfection of His nature: and therefore must needes hate sinne, which is repugnant, and contrarie therevnto; As darknesse to Light, and deformitie to Beautie, and crookednesse to Strayghtnesse, and defylment to Puritie. The infinitenesse of His hatred appeareth, first, From that Hee depryveth a sinner for it, of an infinite good; to wit, Himselfe. 2. To blot it out, Hee sent His owne Sonne; both to take our flesh, and to vndergoe death. 3. Hee for it inflicteth infinite sorrowes, and ignominie, even aeternall tormentes. And though one had innumerable good workes, yet for one grievous sinne, Hee forgetteth them all, EZECH. 18. For one sinne, Hee thrust downe from Heaven so manie millions of Angels: Hee cared not for their innumerable multitude, nor for their eximious beautie, nor for the excellencie of their nature, most nearlie resembling His; nor for their depth of engine, pearcing & comprehending so many things; nor for that blessed sight which should for ever haue shyned in their mynds; or perfect loue, whereby they should haue loved Him aboue all thinges: nor for the prayse, thankesgiving, and glorie, which Hee should haue had for ever, through saving so manie spirites. Hee cared not for all the evill which Hee knewe could come by their condemnation; their aeternall blasphemies, and contumelies, the fall of man-kynde, and perverting of the whole worlde. So hatefull infinitelie to His Holinesse was sinne, that passing by all these considerations▪ Hee did stryke them immediatelie with the Thunder-bolt of Condemnation. The lyke terrible demonstration, of [Page] His infinite hatred of sinne, may also bee seene in His dealing towardes man. Hence ISAI vj. in that mysticall vision, the SERAPHIMS provoke Him as it were, to punishment of that wicked people, by a threefolde compellation of His Holinesse. What man should not bee infinitelie punished by His Holinesse for sinne, if Hee were not restrayned by His infinite Mercie?

Hence clearlie may appeare the errour of those vvho teach,5. Praedetermination to evill, refuted. That GOD by an absolute will, praedefyned and decreed from aeternitie, all actions, and positiue effectes of the creatures, howe wicked soever, so and so to bee done in particular, with all their circumstances: and, That accordinglie in tyme Hee moveth, pusheth, and physicallie praedeterminateth them to those effectes: This praevious motion beeing such, that without it no creature can doe anie thing: But it beeing present, they must needes doe that wherevnto it carrieth them. This doctrine at once destroyeth both the Libertie of men, and Sanctitie of GOD. The first; For that praemotion, or praedetermination, is independent from our libertie. It is not in our power, though it bee simplie necessarie to our actions, according to the authors thereof, when wee haue it not; therefore wee can not worke, some necessarie thing beeing deficient to vs, which GOD alone can giue. If it bee present, wee must needes doe that wherevnto it impelleth: and this necessitie is antecedent,Anselm. lib. de [...]ncord. prasci. & pradest. Cap. 1. which playnlie overthroweth Libertie, as Anselme observeth. 2. It destroyeth the Sanctitie of GOD: For if Hee so moue, push, and praedetermine, the will to evill, that it can not doe otherwayes, nor in another manner, howe can Hee bee more effectuallie, and powerfullie▪ the author of evill? Which is an horrible blasphemie. To advyse, [Page] and command sinne, should not make Him so truelie and effectuallie the author thereof, as by this doctrine Hee is made, according to which Hee directlie willeth the evill act, and inwardlie moveth, applyeth, and praedetermineth the will, that it may bee done. Advyce and commandement moue onlie objectiuelie, and may bee resisted: but this Praedetermination pearceth the essence of the will, and inwardlie frameth it to worke, so that no way it can bee resisted, or the worke hindered.

If you say,6. Evasions of the praedeterminants, refuted. that GOD is to bee esteemed in these actions, as a naturall and necessarie cause, and not free, it is false: For Hee doeth nothing ad extra, without Himselfe necessarilie, but altogether freelie: 2. If you say, that GOD willeth not that which is formall in sinne, this is not sufficient: For by the materiall of sinne, wherevnto they say GOD praedeterminateth, they vnderstand the actions, according to all the conditions, and circumstances, determining and making it individuall. Nowe, if GOD bee the cause of this, inwardlie moving, and praedeterminating our wills, to consent therevnto▪ Hee must needes also bee the cause of that, which is formall. Hence, first, God forbiddeth that in sin, which is materiall; as when He forbiddeth to commit adulterie, or steale. The sense is not, Beware heereof that when thou takest another man's goods agaynst his will, there bee in that action the privation of rectitude, or meralitas malitiae; for wee can not hinder this sequell of evill. But the meaning is, Take heede thou doe not this act, wherevnto evill is necessarilie joyned. If GOD forbid it, and deterre from it, can Hee effectuallie praedetermine mee therevnto, before all inclination of my will, and altogether independentlie from my libertie? 2. Man is no other wayes the cause of tha [...] [Page] which is formall in Theft, or the lyke sinne, but by producing the positiue entitie, and free act, of taking another man's goods. Hee willeth not the formall evill; yea, hee would that this action had beene without it; yet doeth hee properlie a morall evill, because evill necessarilie cleaveth vnto his action. 3. Admitting that Praedetermination, great and light temptations, should not differ by vehemencie of the object, or temptation of the Devill: But all the danger should be from this Divine praemotion, and impulse; which beeing present, wee should fall into the lightest; and beeing absent, should stand in the greatest assaultes. All this is so absurd, that even some of the Dominicans themselues, though they mayntayne Praedetermination in good actions; yet they denye it in evill;Cumel. as Franciscus Cumel, Disputat. ad primam partem, & primam secundae Thomae, pag. 209.

If it bee objected, That the same absurdities follow vpon the immediate concourse of GOD,7. The objection taken from Gods concurrence, answered. to the act of sinne, though there bee no praemotion or praedetermination: I answere, 1. That this praemotion is more absurd: For, 1. The praedeterminantes admit this immediate concurrence, and the moving, or impelling of the agent besides. 2. Praedetermination hath a necessarie and determinate connexion with the act of sinne; so that it can not bee joyned with the contrarie act: and GOD, they say, frameth the decree of it, of Himselfe, and without anie respect to our will. But the denyers thereof say, That GODS concurrence, though immediate, is generall, indifferent, and indeterminate; in so farre as the concurrence of GOD in actu primo; that is, GOD, vt paratus ad concurrendum quantum est ex se, & ex munere causae primae, according to His place, is readie to cooperate to anie action of the creature, whether good, [Page] or evill. This they meane by GOD'S indifferent concourse; and not that the action is onelie from GOD, secundùm rationem genericam, Weston l. [...]. c. 11. de trip. offic. hominis. as some doe chyldishlie interpret them. And so probablie they teach, though the act of sinne, in respect of that which is materiall, bee from GOD, and the creature both; yet considered as it is free, and in respect of the moralitie founded vpon Libertie, 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. natur. dist. 1. q. 3. art. 1. it is not from GOD. Vasquez, Canus, Scotus, Vega, Raynaud. So in a vitall act of vnderstanding or loue, though the vitalitie bee one with the entitie of the act; yet the vitalitie of the action followeth not the same cause that the entitie thereof doeth. For the act of vnderstanding is vitall, by reference to that onlie principle from which it inwardlie [...]loweth; to wit, the vnderstanding; and yet it receaveth not the whole entitie, or beeing, from the vnderstanding alone; but also from the species and habite which sometymes interveaneth. Praedetermination therefore is much more repugnant to Divine Holinesse, and innocencie.

Secondlie: Some, and those verie learned,8. 2. Answere. Some deny this immediate concourse to evill. haue affirmed, That the concurrence of GOD to evill actions, is not immediate, and, as they speake, identificatus, or altogether one with the act it selfe. So not onlie Durand. and Aureol. who denye this kynde of concurrence to anie act; but also diverse 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 Schoole-men (saith hee) Antisiod: L. 2. Summae, Tract. 27. C. 3. and Gregorius Arriminensis, thinke it probable. Diverse also in the tyme of the Master of Sentences, were of this mynde, as hee showeth, Lib. 2. Dist. 37. where [Page] hee himselfe also dare not take vpon him to define the contrarie; illarum verò sententiarum judicium prudentis lectoris arbitrio relinquimus: We leaue it, sayeth hee, 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 mynd, sayth Lessius. But, which is most of all, holie Augustine seemeth to haue beene of this mynde,Less. de grat. cap. 18. num. 8. & 11. Vide Theodorū, Ab [...]. op [...]s [...]. 35. Vide Vasq. ibidem. Aug. de perfect. Justitia ratione quarta. concerning evill actions. Saynct Hieron. Dialog. 1. contra Pelag. sayeth Vasquez in the place before cited▪ seemeth to favour this opinion: but farre more clearlic August. for in his second Booke, de Lib. Arbit. cap. 20. hee sayeth, that motus aversionis, which is sinne, is not from GOD: Ad DEVM non pertinere ne dubites, sayeth hee: It belongeth no wayes to GOD, but to our will. Neyther speaketh hee onelie of the defect; but also of the act it selfe. So in his Booke de perfect. justitiae, hee sayeth, sinne is not res, but actus; for hee granteth a distinction betwixt these two; vnderstanding by res, a substance; as in diverse other places he doeth: & therevpon he admitteth, that there must bee some other author even of the act of sinne,Aug. lib. 12. consess. c. 11. Item dixisti mihi, Domine, voce forti, in auro [...] interiorem, quod omnes [...]aturas at (que) substantias, que nō sunt quod tu es, et tamen sunt▪ tu feci [...]ti; et hoc s [...]lum à te non est, quod non est motus (que) voluntatis à [...] qui es, ad id quod minus est, quia talis motu [...] delictū atque pec [...]atum est Aug. lib. 12. confess. c. 11. Hoc in conspectis tuo claret mihi, & magis magis (que) clareseat oro te, atque in ea manifestatione persist [...] s [...]brius sub alis tuis. than GOD: esteeming it onelie absurd, to admit an author alicujus rei, that is, of some substance, beside GOD. So hee playnlie sayeth, that the motion it selfe of the will whereby wee sinne, is not from GOD. Thou toldest mee (sayeth hee) also with a strong voyce, O LORD, in my inner eare, howe that it is thy selfe who made all these natures and substances, which are not what thy selfe is, and which yet haue their being: and howe, that onelie is not from thee which hath no beeing: no, nor the will that slydeth backe from thee, that art (eminentlie) vnto that which hath an inferiour beeing; because that all such back-slyding is transgression and sinne. This I haue insisted so much in, to show, [Page] that there is no necessitie in this philosophicall argument, to make vs admit anie thing contrarie to true Divinitie, and praejudice of the Sanctitie of GOD. Leaving, therefore, more curiouslie to search in this manner of GOD'S working, I conclude this poynct with holie Augustine, speaking of this matter; this, to wit, that sinne is not from GOD, &c. Thou hast manifested vnto mee, and, Lord, make it more and more manifest, and grant, that in this manifestation I may continue sober vnder thy winges.

If yee vrge yet more, that even the power of sinning, given by GOD, and the permission of sinne seeme to derogate from His Holinesse, in His works; because, as the Ethnicke sayeth in Iustin. Martyr. 9. The argument from giving power to sin, & the permission thereof▪ answered. Hee that may hinder, and permitteth, in effect doeth what hee permitteth. I answere, first, concerning the power of sinning; that if wee vnderstand thereby, a licence to doe evill, it is not from GOD; for this is an vnbrydled disorder of the will, importing in it, permission, impunitie, and a formall or virtuall approbation of him that giveth this libertie. Thus it is not from GOD, Ecclesiasticus 15.20. Hee hath commanded no man to doe wickedlie, neyther hath Hee given anie man licence to sinne. But if wee vnderstand by the power of sinning, a naturall power,Vasq. in 1.2. disp. 129. cap. 10. that may bee exercysed well or evill; it can not bee denyed, 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 Schoole-men teach. Neyther is there anie blame in this; for if it were not, our libertie would not appeare. The free power of doing one thing, is joyned with the power circa oppositum in vs, as the Philosopher teacheth, and August. with him. When it is in our power to doe, it is also in our power not to doe, &c. So Thomas there. Therefore this power of sinning, is not evill, but good, and hath a [Page] good vse,Tertull. 2. in Marcio. cap. 6. to wit, to make vs free. Hence Tertullian, Basil ▪ and others, grant it, when having to doe with those that made GOD the author of sinne. I meane, not that the power of sinning, Basil. in homil. Quod DEVS non sit author malorum. belongeth to Libertie, taking libertie in the largest amplitude therof: 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 sinne.Thom. q. 24. de lib. arb. art. 3. & in 2. dist. 44. art. [...]. ad primum. This Anselme meaned, when in his Dialogue, de lib. arbit. cap. 1. hee sayde, that the power of sinning is neyther libertie, nor a part thereof: yet can it not bee denyed, that this power belongeth to mutable libertie. The act of sinning, is a free act. So the power whence it proceedeth, must bee actus primus, liber. 1. There can not bee a second act▪ without the first, proportionable. 2. If this were not true, the power of desisting from sinne, should not belong to Libertie: for the libertie of one contradictorie▪ includeth the libertie of the other. This indeede is a defect and imperfection; but so also is the mutabilitie of the will: and therefore the Divine Libertie excludeth this, as well as that. Secondlie, as for the permission of sinne, I answere, 1. GOD is not bound to hinder. 2. Hee hath most just and holie reasons, for which Hee permitteth the evill of sinne: for it is fit, that the Universall and Supreame Governour, having furnished all thinges perfectlie, and most sufficiently, for every good, should suffer them to be carried freelie, with their owne motions: Otherwayes, the helpe given, might seeme not sufficient; and the good worke done, forced, & not worthie of prayse. Therfore Basil, having propounded the question, Why GOD did not take from vs the power of sinning? Basil. answereth: As wee thinke not our servantes duetifull, when wee haue them bound, and in chaynes; but when they doe willinglie that which they ought. So hee is gracious [Page] to GOD, not who doeth of necessitie, but of vertue; and vertue is of election, sayeth hee, and not of necessitie; and election is of that which is in our power; and that which is in our power, is free. 2. It becommeth men to waken vp themselues, to the doing of good, and avoyding of evill; and ever to bee sollicitous, and attentiue, that they bee not inlacking to the grace of GOD: but if GOD would permit no sinne, there should bee no neede of this solicitude. 3. Hee can drawe great good out of evill: as, first, The manifesting His goodnesse, and patience, suffering the contempt of His Majestie by sinne. 2. The manifesting of His Divine Mercie, pardoning it; wherevnto belongeth the Misterie of the Incarnation of the Sonne of GOD; and whatsoever Hee hath done and suffered for vs. All this is by occasion of sinne, whereby He hath manifested His Glorie farre more than if sinne had never beene. 3. The good of His Chosen Hee draweth even out of this evill. Thus the crueltie of Tyrants served to the encrease of glorie to the Martyres. Hence Vincentius the Martyr sayde to his torturer Dacianus; Nunquam quisquam adeo bene servivit mihi vt tu: Thou hast beene the best servant that ever I had. So the wickednesse of Heretickes serveth for the proving and clearing the fayth of the Church: Nunquid perfectè de Trinitate tractatum est, antequam oblatrarent Arriani? Nunquid de panitentia tractatū est, antequam obsisterent Novatiani? August. Psal. 54. Baptisme, sayeth hee there,Aug. Psal. 54. was not so perfectlie handled before the contradiction of the Rebaptizers, or the vnitie of Christ and His Church, before the separation of Schismatickes. Thus GOD maketh sometymes a man's owne sinne, to bee occasion of amending his coldnesse, and presumption; and of greater care and humilitie in tymes coming. [Page] Saynct Peter, and manie of the Sayncts, haue beene, by occasion of some fall, ever thereafter more warie, fervent, and humble. 4. This manifesteth the greatnesse of His Divine Majestie, which is such, that one sinne committed agaynst it, is worthie of aeternall death. 5. Hee manifesteth heereby His Divine Iustice, whyle Hee chastiseth one wicked man, by the wickednesse of another: as Hee did to His people Israell, by the Assyrians, ISAI. x.5. or whyle Hee permitteth one's sinne, for the punishment of another, in the sinner himselfe, ROM. 1. Thus sinne is called the punishment of sinne: not that it is properlie 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 sinne falleth out. For when a man, by former sinnes, maketh himselfe vnworthie of the inspiration and protection of GOD, Hee withdraweth it from him; that is, Hee giveth him it not, as other wayes Hee would haue done; and so hee falleth into other sinnes, which, by the grace of GOD, hee would haue eschewed. Lastlie; The splendor of His justice shall appeare, when sinne shall bee revenged with aeternall punishment. So Hee draweth many folde good out of sinne. Allmightie GOD, August. in E [...]chyrid. cap. 11. sayeth AUGUSTINE, who hath power of all thinges, since Hee is infinitelie good, would suffer no evill at all to bee in His worke, except Hee were so powerfull, and so good, as that Hee can draw good out of evill. So neyther doeth His permission derogate from His Holinesse, nor yet from His Providence. Hee is not an ydle spectator of sinnes and sinners; but everie-where His Divine Providence over-ruleth them. Though they preasse to drawe themselues from His Disposition and Providence, yet can they [Page] not: for whyle they withdraw themselues from the order of His Divine Direction, they fall into the order of His Chastisement: and whyle they withdrawe themselues from the bountie of His Mercie, they fall into the Severitie of His Iustice: and whyle they will not honour Him by well-doing, they are forced to honour Him by suffering evill:August. l. 12 confess. c. 11. Null [...] peccatum aut tibi nocat, aut perti [...]ebat ordin [...] imperii tui, vel in primo, vel in imo. whyle they will not willingly bee subject, by obeying His Commandementes, they are forced, agaynst their wills, to bee subject, by suffering Tormentes. Hence sayeth holie AUGUSTINE, No man's sinne doeth eyther hurt thee, O LORD, or disturbe the order of thy Governement, first or last.

Let no man, therefore, blame GOD for his sinnes. His Holinesse is such, (as hath bene showne) that Hee can haue no hand in the procuring of sinne.10. Our evill is from our selues. IAM. j.13.14.15. Let no man say when he is tempted, I am tempted of GOD: for GOD can not bee tempted with evill; neyther tempteth Hee anie man. But everie man is tempted, when hee is drawne away of his owne lust, and entysed. Then, when lust hath conceaved, it bringeth foorth sinne: and sinne, when it is finished, bringeth foorth death. Let vs, therefore, smyte our owne breastes, and rent our owne heartes; our destruction is of our selues; wee conceaue, and bring foorth, this wicked brood, ISAI. lix.4. Consent not, sayeth AU [...]USTINE, to thy lust: it hath not whereof to conceaue, Aust. l. 50▪ [...]. 4 [...].8. but of thee. Hast thou consented? Thou hast as it were lyen with it in thy heart. If thy cōcupiscence arise, deny thy selfe to it; followe it not. When lust hath conceaved, it bringeth foorth sinne; and sinne finished, bringeth death. Bee not, therefore, drawne awaye with thy lust: denye thy selfe vnto it; followe it not: it is vnlawfull, it is licencious, it is filthie: it turneth thee away from GOD. Giue not the imbracing of consent, lest thou bewayle the wofull brood thereof. The Devill, indeede, concurreth [Page] powerfullie; and therefore absolutelie is called the Tempter, MATH. iv.2. 1. THESS. iij.5. 1. COR. vij. 5. ACT. iij.3. Yet, it may bee, his hand is not so oft, and so much in our falls, as wee thinke. NAZIANZ. Why cast wee all the fault vpon our enemie, since our owne wickednesse giveth him strength? Nazian [...]. [...]. 2. Blame thy selfe whollie, or chiefelie; for thy fire, is the Devil's flame. [...]. Aug. Tract. 12. in Ioan. Hieron. Matth. 4. Ambr. Hex. 1.8. The Devill can not cast downe the will: hee can but prepare the bayte, and hooke; and so allure, and entyse; but not force, and compell. If a man consent not, hee can doe nothing: Therefore sayde hee to our Saviour, MATTH. iv.3. LUKE iv.3. Command these stones, &c. Cast thy selfe downe, &c. If thou wilt fall downe, &c. all wordes of sollistation, and provocation, as Hieron. marketh. Much lesse can th'allurement of the creature cast vs down, which is but a trap, for the feete of the foolish. Excellentlie sayeth Ambr. to this purpose; Our danger is chiefelie from our selues: not from anie thing without: within is the adversarie, within the author of our errour. Thou thy selfe art the cause of thy impietie: thou thy selfe art the leader vnto, and the kindler of thy crymes. Why labourest thou to excuse thy falls, by accusing of another? O that thou wouldest not dryue and cast thy selfe headlongs, &c. And thus much concerning the second branch of HOLINESSE, as it belongeth to the Lord in His wayes. Nowe let vs come to the third, and speake of HOLINESSE, as it belongeth vnto Him in respect of those that serue Him.

The third [...]ranch. HOLINESSE [...]elongeth [...]o GOD, [...]n respect [...]f all that [...]ertayne to [...]im.HOLINESSE belongeth to GOD, in respect of all that pertayne vnto Him; but especiallie, in respect of Men; and amongst these, chiefelie, in respect of the PRIEST, and High PRIEST.

All this worlde is as it were The Temple of His DEITIE, consecrated to His worship, sanctified by [Page] His presence, and filled with his glorie, ISAI. vj.3.1. The whole worlde, an holy Temple. Everie-where as it were, wee may see Him present; and ever, as in His presence, should walke in it, as in an holie Temple, worshipping, praysing, and blessing Him; for in His Temple doeth everie one speake of His Glorie, PSAL. xxix.9. Even the senselesse creatures prayse and blesse Him; because, so much as in them lyeth, they excite to this duetie such as haue reason, by their representation of the Divine perfections. Heerein their goodnesse and chiefe vse standeth, and for it they were chiefelie made. Hence the creatures are called the Proclaymers and Witnesses of the DEITIE;Prosp. 2. de voc. Gent. cap. 4. whose voyce is heard and vnderstood everie-where, PSAL. xix.1.2.3. ACT. xiv.17.

The spirites of Men are yet more properlie His Temple; His presence in them is more illustrious,2. Man, a more holie Temple. than in thinges bodilie; and they may come to Him, and be joyned to Him more excellentlie than those: there is no soule, which is not more capable of Him, than the whole worlde besides: therefore the Fathers, Nyssen. and Chrysost. marke, 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 before-hand his portraiture by His word, showing what a one hee should bee, and according to what lyknesse, and for what ende, Genes. 1.26. Hee is more especiallie sanctified vnto His Divine worship, and inhabitation, than al things bodilie; that converting himselfe within to his indweller, hee may converse with GOD, worship, and adore Him. Hee alone, and the Angelicall Spirites, may knowe and loue Him, which is true Holinesse, whereby Hee dwelleth in them, and they become His Temple; much more happie and sublime, than all this bodilie worlde, which is not sensible of His presence. This Knowledge and Loue vnite them vnto [Page] Him, by a vitall band: thereby they are made partakers of His Divine Nature, 2. PET. 1.4. Yea, and thereby are changed in Him whome they knowe and loue, and become one Spirit with Him, 1. COR. 6.17. So in them is requyred a more speciall Holinesse.

Hence, though Man receaved manie rich and costlie endewmentes from his Maker,3. Man's Holinesse in the creation. in the day of his creation; yet the jewell of greatest pryce and value, was Holinesse. The coloures wherewith GOD drew His Image and lykenesse in Man at the beginning, were not bodilie; but they were Puritie, immunitie from perturbations, blessednesse, and an estate free of all evill. With such Flowers did the Framer of His Image adorne our nature, Nyss. de hom. opific. cap. 5. & cap. [...]. sayeth Nyssen. This Image (sayeth hee agayne) was not adorned with purple, nor did show foorth its dignitie by a Scepter, or Diademe: but in stead of purple, was cloathed with vertue, which is the most Royall Garment: and for a Scepter, had the blessednesse of Immortalitie: and in stead of a Royall Crowne, was adorned with the Crowne of Righteousnesse. By all other his perfections accompanying Essence, Lyfe, Sense, or Reason, hee was indeede lyke his patterne, more or lesse: 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 Sanctitie, were but the foote-steppes of His DEITIE. This was the lyuelie Character of His Image, Ephes. iv.24. By this one hee was nearer GOD, than by them all. This was the Soveraygne Qualitie, vvherevnto all the rest did homage, and wherevpon the safetie of them all depended: whyle it was safe, all these were well; but beeing lost, they perished.

4. His Holinesse in Hi [...] restauration.If wee consider the Restauration of Man-kynde, this will yet appeare more clearlie: For in CHRIST [Page]IESVS, GOD by Himselfe, and not by anie created gift, sanctifieth the humane nature; drawing it aboue all thinges created to Himselfe; and substantiallie vniting it, into the person of the Sonne of GOD: Therfore the Ancients say, that by the Deitie it selfe, the manhood of CHRIST is velut igne penetrata, & vnguento delibuta, pearced by it, as it were, with fire; and anoynted by it, as with oyntment: so the Divine nature in this vnion, is as it were the ointment, & the humane nature, that which is anointed. Whence also is the Name of CHRIST: CHRIST (sayth Nazianz.) became man, that Hee by Himselfe might sanctifie men, and might bee, as it were, leaven, to the whole lumpe; Nazian▪ Orat. 36. and that vniting them to Himselfe, who was condemned, Hee might deliver them from damnation; beeing made for vs, all that wee are, except sinne. The Sonne of man, in respect of whome Hee came, [...]; He is CHRIST, by the DEITIE anoynting Him; not by the operation thereof, as it did to others; but by the presence of it selfe: the effect whereof is this, that hee who anoynteth, is made man; and hee that is anoynted, is made God. Elias Cretenses wryting vpon this place of Nazianz. sayeth, that whereas others were sanctified by grace, in CHRIST the presence of the DEITIE it selfe was in stead of anoyn [...]ing. The fullnesse of the Godhead dwelleth in Him; and therefore the fullnesse of Holinesse. So Hee is Sanctus Sanctorum. CHRIST, sayeth August. Aug. P [...] [...]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 Holinesse. Here kytheth an infinite goodnesse of GOD, which [Page] [...] [Page] [...] [Page] hath appoynted such a Fountaine of Puritie and Sanctitie of Man-kynde. Of His fullnesse wee all receaue, IOHN j.16. By this One, all that are made holie, are sanctified, as by one all were defiled. From Him commeth all Holinesse to the outward Symboles or Sacramentes which Hee hath instituted for vs that are rude, & led by Sense; that by these sensible things Hee might sanctifie vs, and by bodilie touching Hee might infuse His Spirit, and His giftes, in our soules, and faculties thereof; that thence it may breake out in all our actions; and so the whole man, and all his lyfe, may bee whollie devouted, and consecrated to GOD; and thereby reduced to Him, who is the Supreame good, and last ende, from whome hee came, and in whom for ever hee should rest.

Hee is blinde that can not perceaue from that which hath beene sayde,5. Necessitie [...] Holines [...] in all [...]. the necessitie of Holinesse in all. If GOD bee of such infinite Puritie and Holinesse in Himselfe, in all His works, and in all His appoyntmentes towardes vs, howe can Hee but requyre Puritie and Holinesse in all them that worship Him? LEVIT. xj.44.xix.2.xx.7. and 1. PET. 1. Whence this HOLINESSE TO THE LORD was to bee written not in the edge of the peoples garments, nor in anie obscure part of the Priest's Vesture; but on the head, the most eminent part of the bodie; and on the fore-head, the most conspicuous part of the head: that all seeing it in so eminent a place, might thinke the care of it, their prime duetie. No servand can please that Supreame Puritie, but hee that is pure: None ever pleased Him, but by Holinesse: none ever displeased Him that was endewed therewith. Hee is the Spouse of pure Soules, sayeth Nazianz. No wonder that, [...]azianz. that Fountayne of Holinesse, will haue none to serue Him, but those that are holie▪ that Author, [Page] Ende, Rule, and Example of all Holinesse, by whom, for whom, and according to whose lyknesse all thinges are sanctified, both in Heaven and earth. Hee hath not commanded vs to imitate His Power, nor Wisdome, nor height of Majestie, but Holinesse: Yee shall bee holie, for I am holie, LEVIT. xj.44. To it from aeternitie Hee choosed vs in CHRIST, EPHES. 1.4. And this is that which bringeth to the aeternitie of Blisse, MATTH. v.8. Blessed are the pure in heart, for they shall see GOD. Hee that hath this hope, purgeth himselfe, that he may be pure, as He is pure, 1. IOHN iij.3. Without Holinesse no man shall see Him, HEB. xij.14. This is His will, 1. TH [...]S▪ iv.7 For this ende hath Hee sanctified Tyme, ISAI. lviij 13. Place, MATTH. xxiv.15. Persons, DEVT. xxxiij.8. For this ende hath Hee given vs His sanctifying WORD, Iohn xvij.17. in plentie, and His holie Sacramentes, Ephes. v.25. For this ende CHRIST was sanctified, Iohn xvij.19. Ephes. v.27. So wee are most straytlie tyed to Holinesse and Puritie. The title of Christians is An holie People, ISAI. lxij.12. And they shall call them the holie People, An holie Temple. To signifie this Holinesse and Innocencie, 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 Baptisme were cloathed with a whyte garment. The solide prayse of every Christian, is Holinesse. Hath anie Riches, Ioye, or Honour, and is not Holie? woe vnto him: hee hath receaved his consolation, Luke vj. 24.25. Hee shall mourne and weepe, and shall bee abased. Is anie learned, or eloquent, & not holie? woe to him, though hee speake with the tongue of Men and Angels; though by the sublimitie of cōtemplation he should seeme to converse with the glorious Spirites; yet shall he be thrust downe, to the lowest Hells, to vtter Darknesse. On the contrarie; Is a man poore, base, vnlearned, rude, and everie way contemptible? Yet, if [Page] Holie, blessed is hee: Blessed are the pure in heart; for they shall see GOD, Matth. v. Howe carefull then should wee be, to purge our selues from all vncleannesse of the flesh, and of the spirit? Howe carefull to eschewe all vncleannesse, in thoughtes, wordes, and actions? Otherwayes, our soules are hatefull to GOD, and become an abomination to that Holie One.

Alace! Where is this HOLINESSE, that ought to bee,6. Our defect herein lamented. and that may bee so aboundantlie in vs? Wee doe not sanctifie the LORD of Hostes, neyther is Hee our Dread. Wee prophane His Holie and Reverende Name, His Holie Day, His Holie Word, Ezech. xxxiij.32. His Holie Sacrament, 1. Cor. xj.29. Yea, by our wicked and vncleane lyues, by our securitie, and obstinate impenitencie, wee, in a manner, count the Blood of the Covenant, wherewith we were sanctified, an vnholie thing, Hebr. x.29. Is it anie wonder then, that the Holie One of Israell is provoked to anger? Isai. j.4. Wee refuse to expresse His Holinesse in our conversations; and just therefore is it, that Hee manifest it in the deserved revenge of our wicked lyues. In that terrible vision, Isai. vj.2.3. the Seraphims cryed, Holie, Holie, Holie; agayne and agayne inculcating His Holinesse, to proclayme the equitie of His judgement, & to provoke Him, as it were, to the inflicting of it vpon that sinfull people, loaden with iniquitie. No doubt they cry in like maner now, when they look vpon the great impietie and impuritie of this Land, though we heare them not. We feele in part the effect of GOD'S Holinesse this way. We are almost consumed, and yet wee haue neyther had Sword, nor Famine, nor Pestilence. Through the anger of the Holie One of Israell, the whole earth is darkened, and the people is as the fewell of the fire: no man spare [...]h his brother, ISAI. ix.19. Everie one eateth the [Page]flesh of his owne arme, ISAI. ix.20. Wee spreade foorth our handes, and Hee hydeth His Eyes: Wee make manie prayers, but Hee will not heare, Isai. j.15. For all this, His anger is not turned away; but His Hand is stretched out still; because our prophane hands are full of wickednesse. If Hee bee so terrible to vs nowe, howe dreadfull shall Hee bee heereafter, when we shall stand before Him, at death, or at judgement? ISAIAH was an holie man, when that vision was presented vnto him, Isai. 6. yet howe astonished was hee at the sight of the LORD? Woe is mee, for I am thee vndone, &c. How terrible then shal the presence of God thy Iudge be to thee, who hast not heere or there a spot of sin; but hast filthines incorporat in thy soule? Revel. vj.16. They sayde to the mountaynes, and to the rockes, Fall on vs, and hyde vs from the face of Him that sitteth on the Throne. Goe, then, such as are vncleane, and vnholie; wash you, and make you cleane: Goe to that pure Fountayne, which the HOLIEST of HOLIES hath opened out of His owne side, Zach. xiij.1. and say with DAVID, PSAL. lj. Wash mee throughlie from my iniquitie.

Though all GOD'S People should worship Him in the Beautie of Holinesse, yet more especiallie they,7. Holines [...] of Pastor▪ that serue at the LORD'S Altar. A terrible demonstration heereof the LORD gaue to Nadab and Abihu, Levit. x.1.2. Their office requyreth a particular sanctification, inward, by the grace of GOD'S Spirit, working an ardent and fervent desire of halowing the NAME of GOD; giving power and skill to dispense the meanes of Holinesse; and moving them to goe before others, in a lyfe examplari [...]ie holie. Outward, by the authoritie of the CHVRCH, separating, and consecrating them with Prayers, Supplications, and imposition of handes, to this Sacred Office, to be [Page] Fellow-workers with GOD, and His Instrumentes, in sanctifying, and saving of men. Therefore this HOLINESSE TO THE LORD, was engraven in the head, and fore-head of the high Priest; to signifie, that though the duetie bee common to all, yet chieflie belonged to him; and, that hee, by his example, should leade all others, both Priestes, and People, in the studie of Holinesse. Exceeding great Holinesse is requyred in the high Priest, whether wee consider him in reference to GOD, or Man. Priesthood, sayeth Chrysostome in his excellent Bookes De Sacerdotio, Lib. 3. is performed on earth; but yet it is to bee counted in the ranke of heavenlie thinges. And therefore a Priest must bee so pure, as if in Heaven it selfe hee were walking, amongst heavenlie powers. Terrible were those thinges which praeceeded the tyme of Grace, as Bells, Pomgranats, precious Stones, the Mitre, the plate of Golde, the Holiest of Holies, &c. Yet, sayth hee, if wee compare them with the things that are vnder the tyme of Grace, we will finde them to bee verie light, and that true which saynct PAVL sayeth, 2. COR. 3. For whyle thou beholdest the LORD sacrificed, the Priest performing that Sacrifice, and powring ou [...] Prayers, and the people dyed, as it were, and made red, with that precious Blood, thinkest thou that thou art yet amongst mortall men, and on the earth? Art thou not rather translated to Heaven? and doest thou not, laying aside all carnall cogitation, beholde with a free and pure mynde, the thinges that are in Heaven? And Lib. 6. hee sayeth to the same purpose, when the Priest performeth this most sublime part of Christian Service in the EVCHARIST; I demand (sayeth hee) where shall wee ranke him? What integritie should wee require of him? What religion? How innocent should those hands [...]ee that serue? Howe pure the tongue, that vttereth those[Page]wordes? What thinge should bee so pure and cleane, as the soule, that receaveth so great and so worthie a Spirit? At that tyme, sayeth hee, the Angels stand beside, and the whole order of the heavenlie Powers doe shout. What is requyred of him, sayeth NAZIANZ▪ Nazians. Urat. 1. p. 31. that is to stand with the Angels, and to prayse with the Arch-Angels, and to sende Sacrifice to the Altar that is Aboue, and to discharge Priesthood with CHRIST, and to restore the frame of Man-kynde, and to renewe his Image, and to bee an Architect for that superiour worlde; and, to say more, [...], Naz. ibidem who becommeth himselfe God, and maketh others, such? And agayne, [...]. A man should greatly purge his mynde, and approach beyond others, to GOD, before hee take care of Souls, and to mediate betwixt GOD and Man; which is the duetie of a Priest, before hee presume to offer that great Sacrifice. This is the summe, sayeth NAZIANZ. then, Tbat Priests bee such in vettue, as that to speake it in a word, they bee heavenlie: that they themselues bee first purged, then purge others: first endewed themselues with wisdome, and then make others wyse: first bee themselues a light, & then enlighten others: first come to GOD themselues, and then bring others to Him. A Ruler, sayeth GREGORIE, should greatlie labour to bee cleane: Greg. lib. 1. Ep. c. 24. hee should be polluted with no spet, who hath vndertaken this office, to cleanse the heartes of other men: Quia necesse est, ut esse munda studeat manus, quae diluere sordes curat: The hand should bee cleane, that would cleanse: For if vncleane, sayeth hee, it yet defileth more. It is written, sayeth hee there, ISAI. lij. Mundamiui qui fertis Vasa DOMINI: Be ye cleane, that beare the Vessels of the LORD, VERS. 11. This they doe, who beare the Soules of their Brethren to the inward Sacrifices; In conversationis suae exemplo; in the example of their owne conversation. Howe cleane, then, Qui ad a [...]e [...] nitatis Templum vas [...] viventia in finis conversationis propriae portat [...]. should hee bee, who carrieth in the bosome of his owne conscience, [Page]those living Vessels, to the Temple of Aeternitie? Therefore, whereas all Christians should bee, and are called Sancti, HOLIE; Christian Bishops should bee, and haue beene styled Sanctissimi, MOST HOLIE. It was the Sanctitie of the Priestlie Office, and conversation, that procured to those of that place of olde so great veneration,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 feete and handes. So the people of Hierusalem kissed the feete of Epiphanius, and the people of Rome, the feete of Anselme. Thou seest (sayeth Ambrose) the neckes of Kinges and Princes bowed downe to the knees of Priestes; and having kissed their handes, they thinke themselues guarded by their Prayers.

Before wee ende, let vs descende to a more particular application,Transition to the praise of the Bishop of Aberdene. and shortlie consider, howe this our REVEREND and WORTHIE PRELATE, of Blessed Memorie, did acquite himselfe in those Dueties; so shall wee, according to our promise, conjoine to the consideration, [...] of the Holie ONE, and His Holiness, [...], this Sacred Duetie, that wee owe to the memorie of our Reverend and Holie Father.

But yee will say, Wee haue heard alreadie his prayses. 1. Reasons of his renewed praise. It is true, yee heard them judiciouslie, and eloquentlie delivered the day of his Funeralls; and since that agayne, and agayne. The harvest, and reaping, as it were, of his prayse, was the day of his Funeralls; and therefore none prevented it, left hee should haue seemed to haue thrust his sickle into the field of another: But, after reaping, it is lawfull to gleane. Neyther neede yee feare this travell shall be vnprofitable; for the fielde is rich. Beside Glorie, is a frequent Celebration by manie;Ci [...]. [...]. 3. Tus. ul. [...] bene judicantium de excellenti virtute. Aug. l. 83 quast. 31. frequens de aliquo sama cum laude. and therefore Cicero sayth, that it is an vnanimous praise of good men, & vncorrupt voyce, of manie judging right. And holy Augustine [Page] defineth Glorie. A frequent report, and fame, with prayse. Now, if the mouthes of manie should bee often opened, to prayse the grace of GOD, in this Worthie Prelate, whose should rather than ours, his Presbyters, who so often, and so much, haue tasted the sweete fruites of it? If wee consider our office, wee are debters by necessitie; if his graces, and the fruites of them, by loue, which is farre more, as Augustine speaketh. Wee are debters, I say, not to him alone, but to GOD also,Aug. in Psal. 103. Conc. 2. who dwelt and wrought in him these thinges; and to you, whose loving and faythfull Pastor hee was. Come, therefere, and let vs shortlie view the Crowne of his excellent Perfectiōs, which haue bene so steadable to this whole CHVRCH, to this whole Land, and to you especiallie. I aime not at a just pourtraict 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 bee contented with the excellent Paynters of olde, to drawe vnder their labours of this kynde, titulum pendentem, as Plinie speaketh; and to say they are but doing, and had not yet done. It shall content our weaknesse, to giue some small and rude delineation: Even GOD accepteth of that which wee are able to doe.

The first Iewell of his Crowne that I present vnto your view, is his Iudgement;2 His judgement. which was in him most rare: it was readie; pearcing, stayed, and happie. None could more readilie conceaue, deeplie dyue, or more resolutelie and solidlie conclude.

Two rare Ornamentes beautified it: The first,3 Learning. Singular Learning ▪ in holie Scripture; which from his youth hee sought, and so followed after, that hee did happilie wade in the deepest mysteries of that high and sublime Apostle saynct Iohn, surnamed, by way of excellencie The Divine; as appeareth by his learned Commentarie vpon his Revelation.

[Page]The second was Prudence, wherein hee excelled not others onelie,4 Prudence. but also himselfe. This made him even in youth famous, at home, & abroad: & for it the wysest king that Europe had did take particular notice of him. By the same, when advanced to Ecclesiastical and saecular praeferment, hee governed the difficile and turbulent state of this CHVRCH; wherein he did encounter with so manie distempered judgementes, perverse and vnrulie humoures, in peace and quyetnesse,Ambros. ep. 24. Aug. ep. 147. possidonius in vitae Aug. c. 19. those seavēhteene yeares, with wonderful dexteritie. By this hee as Honorarius arbiter, according to the practise of most holie and ancient Bishops, setled the Variances of Lay-men, having recourse to his wisdome, as to an Oracle. Variances, (I say) which if not composed by him,Sidonius Apoll. l. 6 ep. 2. might haue broken out into the same dolefull effectes, which the lyke Dissentions haue brought to other partes of the Countrey. By the same was hee most steadable to the whole Estate, whether hee sate in Parliament, or Counsell: and for it honoured and admired, by the wysest of the Kingdome. A most necessarie Vertue this was for his place. A Priest, sayeth Chrysostome, should bee various: that is, sayeth hee, not subdolous, flattering, or dissembling: but one that can accommodate and applye himselfe according to the matter in hand; and, that can both bee benigne, and severe. Hee knewe by it how to accommodate himselfe to tymes, places, persons, and occasions: so walking with a strayght foote, that in the meane tyme he remembered, that he lived not in Republica Platonis, but in face Romuli; not in Plato's Common-wealth, but in the midst of a perverse Generation: which saying hee had often in his mouth; and for not observing whereof, hee sayd Cato was justlie censured by Cicero.

[Page]Another rare Gemme of this Crowne, was his Eloquence. His expression was graue and majesticke,5 Eloquence powerfull, copious, and playne; having in it a singular and sweete insinuation and grace; his face and eyes, (as yee knowe) shyning: so that by his speach, thinges were presented rather to the sight, than convoyed to the eare. So great was his dexteritie in this, that if hee did reade the holie Scripture, hee did so sensiblie and powerfullie convoy it to the mynde, that I haue thought often, one might haue profite more by his reading, than by reading the Commentaries of manie.

To these great Perfections, 6 His magnanimitie. Arist. l. 4. de morilu [...]. c. 7. was joyned that Ornament of all Vertues, (as the Philosopher calleth it) Magnanimitie: so justlie may I call the generous, cowragious, and constant disposition of his mynde. The Philosopher telleth vs, That the magnanimous man is exercysed in great matters; and yet so great hee is, that none of these is great to him. Such a depth and weyght hee hath of excellent Vertues, as maketh him also stayed and setled in everie thing: vvhence hee is neyther moved with allurement of Honour, nor shaken with feare of Danger, nor easilie taken vp with Admiration. Yea, in his verie wordes & gesture, he is graue, and stayed: and finallie, is guided by Trueth, and not by Opinion. This worthie Prelate was such a one. He had a Greatnesse & Weyght more excellent than the Philosopher could dreame of: For beside his Naturall and Morall Perfection, which in this kynde was excellent, hee had that weyght of Divine Grace, which establisheth and imboldeneth the heart. GOD, the Rocke of Ages, dwelt in his Soule; to whome hee was most strictlie vnited, by firme confidence. Hence was hee most graue and stayed, in all his wordes, deedes, and behaviour. [Page] This made him, that hee chased not Honour, as manie doe, nor turned his backe to Terrours, His face was as Adamant ▪ when hee was to stryue for good against the perverse▪ and no crosse could make his heart to breake, (as hee vsed to say.) Popular opinion, and applause, hee contemned, condemning it exceedinglie in those that are affected with it; and recommending nothing more to others, than the contempt thereof. In a word; Hee was employed in great thinges, and was encountered with great crosses; and yet hee was still greater than his fortunes, (so to speake) whether good, or evill. Thus truelie was hee Magnanimous.

But what of all this rich and precious Crowne, which was made vp of so rare Iewels,7. His Holinesse, in advāceing Gods glorie. if wee finde not engraven in it, HOLINESSE TO THE LORD? This is the chiefe, and the lyfe of all the rest: and this in him was not wanting; yea, so distinctly engraven, that thou mightest runne and reade. All these Perfections hee made to serue, both publicklie, and privatelie, to the glorie of GOD, who gaue them. Though it would haue seemed, that he would haue passed his lyfe as a Lay-man, yet GOD had sanctified him for Himselfe. His WORD and SPIRIT within him, was a FYRE, which would needes burst out. Therefore, called to the holie Ministerie, hee obeyed, and followed; and did holilie acquyte himselfe therein. Beeing yet higher advanced to a more sublime Charge, all his endevour was to halowe the Holie and Reverende NAME of GOD. So he did by his holie and devout Preaching, whyle health served: so did hee by his holie care of the estate of this CHVRCH; for which, both for the present tyme, and for the tyme to come, hee excellentlie provyded.

[Page]No sooner had hee vnder-taken this Charge, but hee began with the Seminaries of Learning;8. In adv [...] ment of learning. from which the weale of the CHVRCH, in all ages, moste dependeth. This hee did seriouslie, remembering it was layde vpon him particularlie, As hee would answere to GOD in the GREAT DAY. And so happie was his care in this, that what hee found lateritia, and almost ruinated, hee left marmorea; repared in the Aedifices, restored in the Bibliotheke, revived in the Professions of DIVINITIE, PHYSICK, CANON LAW: wherevnto hee procured the adding of another Profession of DIVINITIE, to the great benefit of the CHVRCH, in all following tymes; restoring also the decayed Honoures due to Learning. To what purpose had the Worthie and Heroicke Founders of that UNIVERSITIE left it, if it had fallen? And fallen appearantlie it should haue, if by him not vnder-propped. This duelie considered, that UNIVERSITIE may bee justlie called ANASTASIA, as was that Temple of Nazianzen in Constantinople: for hee hath raysed vp in it good Letters, almost fallen to the ground. Was not this HOLINESSE?

The lyke care had hee to plant good and worthie Pastors, for the present tyme:9. In his care of planting Churches. and such was the successe of his care, that never anie of the Worthie Prelates that went before him, had such a Learned Clergie. Yea, whyle this Diocesse enjoyed him, and that other Worthie Prelate of blessed memorie, for singular Pietie, and excellent Learning, Incomparable, (I meane, the late Bishop of Edinburgh, not long since your Worthie Pastor) it needed not to haue envyed anie parte of this KINGDOME. None had more sagacitie to discerne good spirites, or care [Page] to promoue them. They might haue sayde, whyle hee lived, with the Poet, of him,

— Sub teste benigno

Claud,

Vivitur, egregios invitant praemia mores.

Hinc priscae redeunt artes, felicibus inde

Ingeniis aperitur iter, despecta (que) Musae

Colla levant.

10. His integritie. Plin. in praesat ▪In all this publicke Administration, such was his integritie, that to him belonged, that, as Plinie calleth it, Nobilis suspiratio Ciceronis of Cato; O te felicem à quo nemo rem improbam petere audet. None durst attempt to corrupt him. All which beeing duelie weyghed, I am not afrayde to say, Hee might haue beene a States-man, in the best State of EVROPE, and a Prelate, in the best tymes of the CHVRCH. That which Plinie saieth of Cato, That hee was thought to haue conjoyned in himselfe, the three greatest thinges, Optimus Orator, Optimus Senator, Optimus Imperator, might bee not vnfitlie applyed vnto him, if yee will put a Prelate, for a Commander.

In his private lyfe and conversation, hee was Holie: 11. His Holinesse inprivate life & death. none more familiar with GOD. The sweete Fruites whereof, as he felt al his lyfe, in manie sharpe Conflictes and Crosses, which hee encountered with, so especiallie before his death: For GOD continued with him, contrarie to the nature of his disease, his Iudgement, and Prudence, which was the Crowne of his Gray Hayres; and his Tongue, which was his Glorie: and, which was most of all, his Holinesse. So that his Disease, though heavie, was but [...], the proofe of his Vertue;Naz. ep. 41. hee beeing more blessed in this, than others were in health. It abated nothing of his care of the Glorie of GOD, and well-fare of His CHVRCH: hee traveled no lesse paynfullie nowe, [Page] than before, by his Prayers, sound Advyce, frequent, wyse, and powerfull Letters. Amongst others, yee had a singular proofe of his Religious Care a little before his death; when your sute was, to haue for your Pastor, his Worthie, Devout, and Learned Sonne, ye knowe howe willinglie hee condescended to his Transplantation; notwithstanding hee was the Manager of his estate at that tyme; and, vnder GOD, the Stay of his olde age, and the Solace of his solitarinesse, and sicknesse: vvhence he professed that for his stay, hee would haue tripled, what was to bee obtayned by his remouall, if it had beene lawfull to looke in that matter to wordlie respectes. A great argument this was, that hee disesteemed both Estate, Health, and private Contentment, in respect of GODS GLORIE, & your Weale: vvhich, knowing himselfe readie now to departe, hee thought hee could no better promoue, than by leaving you in stead of himselfe, the best Expression hee had of himselfe; that yee beholding his Vertues in him, as in a cleare and bright glasse, Nazianz. Epist. 37. [...]. might in effect haue him even after his departure, as Nazianzen speaketh of Nyssen, in reference to his brother S. Basil-God also gaue him, as an earnest desire to bee dissolved; so an vndaunted cowrage agaynst the feare of Death. Some few dayes before his departure, having most devoutlie taken the holie SACRAMENT, vvith vs his Presbyters, and having most affectiōatelie blessed vs, he said most devoutly, (teares bursting out for joy) with SIMEON, LORD, now lettest Thou Thy servant depart in peace, &c. And setling himselfe in his former calmnesse, & tranquillitie, did expect joyfullie his LORD: teaching men [...]ow to die, as he had taught them how to liue: dying as one of the Patriarches, as Moses, Iosua, or David, in a good age; having the Crowne of Gray Hayrs, in the way [Page]of righteousnesse, [...], as Nazianzen sayeth of Athanasius, Orat. 23.

Therefore, I make no doubt, but that gracious GOD,12. The conclusion. who gaue him the Crowne of so manie excellent Graces, and the Crowne of Priesthood, wherin His owne finger did engraue Holinesse, hath nowe given him the Crowne of Glorie. Let, therefore, his memorie bee blessed vpon earth, as his Soule is blessed in Heaven: and yee who were his people, and whose Pastor hee was, remember to followe him, as hee did CHRIST. This was, and is, his most earnest desire: So shall yee your selues bee crowned with him, and shall bee his Crowne, in that Great Day, 1. Thess. ij.19. For what is our hope, or joye, or crowne of rejoycing? Are not even ye in the presence of our Lord IESVS CHRIST at His comming? Ibi Petrus cum Iud [...]a cōversa, quā post se traxit apparebis, ibi Paulus conversum vt [...]ta dixerim mundū ducens, ibi And [...]e [...] post se Achaiam, ibi Ioānes; Asiā, Thomas, Indiam in conspectum sui Judicis conversa ducet. Greg. hom. 17. in Evangel. There shall Pastors and people meet: there saynct Peter shall appeare, and at his backe Iudea, converted by him; and saynct Paul, leading almost the whole worlde, by him converted. There Andrew shall present before the Iudge, Achaia; Iohn, Asia; Thomas, India, converted, as Gregorie speaketh, O that yee may bee with him in lyke manner with joye, at the right Hand of the Iudge in that Day! The LORD grant it, for CHRIST'S sake; To whome, with the FATHER, and Blessed SPIRIT, bee all Prayse and Glorie, for ever and ever: AMEN.

A CONSOLATORIE SERMON, Preached vpon the death of the R. R. Father in GOD, PATRICKE FORBES, Late BISHOP of ABERDENE;

[Page]

By ALEXANDER ROSSE, Doctor of DIVINITIE, and MINISTER of the EVANGELL in ABERDENE, in Saynct NICOLAS Church there, Anno 1635. the xv of Aprill.

DAN. xij.2.

And manie of them that sleepe in the dust of the earth, shall awake: some to ever-lasting lyfe, and some to shame, and ever-lasting contempt.

IT may, perhaps, seeme strange, that the noyse of my mourning, for the death of our late Worthie Prelate, was not these dayes by-past, with the rest of my Reverend Colleagues, heard in publicke. This duetie had beene performed ere nowe, were not Death (fearing that my vnappeased griefe, through sense of my [Page] great losse, should haue made mee to burst out into bitter and T [...]agicke Invectiues agaynst her; and so haue brought you all in hatred with her, as with that vvhich the Philosopher saieth is omnium terribilium, terribilissimum; Of all thinges that are terrible, the most terrible) did arrest mee, by her mightie Herauld Sicknesse: to the end, that by neare communing with her, I might knowe, and impart the same vnto you also; that shee is not so indeede, as her grieslie lookes doe praetende: not an enemie to the Godlie, as nowe in our mourning shee is holden to be, but a friende: and herefore, in your mourning, you should bee comforted. For by the death of CHRIST, her nature is changed: Through death Hee hath destroyed him that had the power of death; that is, the Devill: and delivered them who through the feare of death, were all their lyfe tyme subject vnto bondage, Hebr. ij.14.15. Death is no more death. I am (sayeth our Saviour) the Resurrection, and the Lyfe: hee that believeth in Me, though hee were dead, yee shall hee liue. And whosoever liveth, and believeth in Mee, shall never die, IOHN xj.25.26. By her the Godlie are bound in the bundle of Lyfe. Shee is but the way that all flesh doeth goe; to put an ende to their miseries: Shee looseth them out of Prison, gathereth them to their Fathers, maketh them lay downe their tabernacle, and putteth them into a sound sleepe, from whence they shall bee awakened to ever-lasting Lyfe.

But because it were endlesse, to showe you all the good we nowe obtayn by Death, I haue bounded my selfe within the limites of this Text, wherin we haue a sweete Cordiall, for the reliefe of the heart of Man, from two great evils; to wit, The ignorance of the nature of Death it selfe, and the ectate of men after death. Feare not to taste therof; for it is praescrybed by the [Page] Greatest DOCTOR in Heaven, or in earth, GOD Himselfe, the Soveraygne, and onlie Physician, both of Soule and bodie. The Apothecarie by whose hand it was delivered, was an Angell, who gaue it for a strong Consolation vnto Daniel; and hee who hath left it vnto vs for that same vse, was this same Daniel, Vir desideriorum, A man greatlie beloved of GOD; A Pen-man of holie Scripture; who spake and writ as hee was inspired by the holie Ghost: And it is of an immortall and never-fading Vertue, flowing from the immortall, and all-sufficient Worth and Merit of the death and Resurrection of IESVS CHRIST.

That Death, by the ignorance of the true nature thereof, doe not dismay you, learne to knowe, That it is but a sleepe. That the estate after death doe not dishearten you, learne, that it is but a wakening: and such a one, as is to Lyfe; and such a lyfe, as shall haue no death: an ever-lasting Lyfe; a sweete Cordiall indeede: but the comfort contayned in it, doeth not indifferentlie concerne all. All indeede shall sleepe, all shall awake; but not all to ever-lasting Lyfe. The awakening of some, shall bee to shame, and contempt; for Qualis vita, finis ita: Lyke lyfe, lyke ende, lyke awakening: Who liveth in the LORD, shall die in the LORD; rest from their laboures, and awake to ever-lasting Lyfe. And who liveth in sinne, their ende is destruction, and their awakening is to shame. For this Text hath its own both Extent, & Restraynt. Extent, all indeede shall sleepe, all shall awake. Restraynt, Some to ever-lasting Lyfe, some to shame, and contempt.

There bee some, I knowe, doe not allow to it this just Extent; in regard it is sayde onlie manie that sleepe in the dust. For they thinke, that all men shall not suffer death, which by sleepe is meant heere. Grounding themselues vpon the wordes of the Apostle, 1. COR. [Page] xv.51. Beholde, I showe you a mysterie: Wee shall not all sleepe, but wee shall all bee changed. Hee distinguisheth all men vnto those who shall bee alyue, and remayne vnto the comming of the LORD, and those that shal be asleepe. Which distinction importeth, That those who then shall bee alyue, shall not die, but shall immediatelie, or without anie death intenveaning, bee caught vp, with the rest of the Elect, to meete the LORD in the ayre.

Tyme will not serue mee, to speake of this mysterie, as Paull calleth it, at such length as I would: onlie yee shall know, that the ancient Fathers of the Church haue bene much divided in their judgemēts, concerning those whom the LORD at His comming to Iudgement shall finde alyue. Chrysostome wryting vpon that place, and diverse Greek Fathers following him, haue thought, that they shall not die; but that they shall bee changed, from the estate of Mortalitie, vnto the estate of Aeternitie. Of this opinion also were some of the Latine Fathers; in speciall Tertullian and Ierome; and diverse moderne Wryters, both Papistes, as Cajetane, and some others, led by his authoritie; as also Protestantes, as Calvine, and some others, following him.

But manie haue beene, and are yet, of another opinion: that is, they haue believed, or at least thought it more probable, That even those who shall bee alyue at the LORD His second comming, shall truelie and reallie die; that they may vndergoe the common punishment of Man-kynde; and shall immediatelie thereafter bee raysed vp, or quickened, that they may compeare with the rest vnto Iudgement. Of this opinion were diverse, both of the Greeke Fathers, as Dydimus, one of the Doctors of Alexandria, and Acacius, Bishop of Caesarea, (as we [Page] may perceaue by Ierome his Epistle to Minerius, and Alexander, EPIST. 152. vvhere the judgement of them both in this particular is related) and Oecumenius in his Commentaries expounding this place: and also of the Latine Fathers, as the Author of the Commentaries vpon Paul's Epistles, attributed to Ambrose, in Thes. Cap. 4. Augustine, in some places of his workes, as Lib. 20. De Civitate DEI, Cap. 20. although in other places hee seeme to encline to the former opinion, as Quaest. 3. ad Dulcetium. (For he was ever doubtfull of this matter, even when he writ his worke of Retractions, Lib. 2. Retract. Cap. 33.) I could also for this opinion, cite diverse of the Ancientes, who will haue the wordes read, Wee shall all sleepe, but wee shall not all bee changed.

But besides these two readinges of this place, (which both were to bee found in the Greeke Editions of that age, as Ierome witnesseth in the ende of that Epistle before cited) hee lykewyse telleth vs, that there was a third most frequent in the Latine Editions; but not at all to bee found in the Greeke Copies: to wit, Wee shall all ryse, but wee shall not all bee changed. Which reading occurreth frequentlie in Augustine's workes: and Ruffinus, before him, followed it, in the exposition of the Creede, expounding the article of the Resurrection.

I will not take vpon mee, to define, or determine peremptorilie, this question: For I thinke with Lombardus, Lib. 4. Sent. Dist. 43. that horum quid verius sit, non est humani judicii definire: vvhich of these are most agreeable to the trueth, it is not for humane wit to determine. Nor yet will I take holde of that other reading of the Apostle's speach, Wee shall all sleepe, but wee shall not all bee changed; although Acacius affirme, That it was in plurimis Graecorum codicibus, [Page] to bee found in manie Greeke Copies, as Ierome relateth of him: I will only declare two thinges vnto you, concerning the Extent of my Text, or the vniversalitie of Death, and Resurrection.

The first is; That from this speach of the Apostle, even taking it according to the ordinarie reading of it, as it is now in the Greeke Copies, nothing can bee infalliblie concluded, to proue, that those whom the LORD shall find vpon the earth at His second comming, shall not taste of Death; properlie and truelie so called. For whereas the Apostle sayeth, Wee shall all sleepe, it may bee verie probablie alleadged, That by sleeping, hee vnderstandeth not Death it selfe; but the continuance of Death: or, to vse Oecumen. his phrase, that the Apostle is speaking [...], of a long death, or of a death continued for so long tyme, that the dead bodies may bee altered, and dissolved into dust. This may, out of all question, bee, That they who then shall bee living, shall not sleepe: for although they die, yet their death shall not bee as a sleepe, but rather a sudden slumber; a winke, or nod, of one that would sleepe.

Never-the-lesse, seeing manie Interpreters, both ancient and moderne, doe expound that speach of Saynct Paull otherwayes; thinking, that hee is there speaking of Death it selfe; and, consequentlie, that his speach importeth, That some men, and in speciall those who shall bee living at the day of Iudgement, shall not vnder-goe, or suffer, Death. Therefore my second Assertion is, That the vniversalitie of Death & Resurrection, is to bee vnderstoode, with an exemption of those whom GOD Himselfe, for some speciall or extraordinarie causes or respectes, hath exeemed from them. This Peter Martyr observeth, speaking of Henoch and Elias, who for extraordinarie [Page] respectes were exeemed by GOD from Death; And such, sayeth hee, will bee the condition of those whom GOD shall find alyue when Hee commeth to judgement. Yet albeit of this extraordinarie exemption, it is the ordinarie course of all Man-kynde, to die, according to that of HEBR. ix.27. It is appoynted for men, once to die.

The Iewes, although they allow this just Extent of this Text, in this, That all shall die, yet they denye, that all shall awake: R. D. [...]imhi, on this place. grounding themselues on the wordes PSAL. j.5. Therefore the vngodlie shall not ryse in Iudgement. But for answere to them, first, The reading of this place is wrong: for the wordes are to bee read thus, The vngodlie shall not stand in Iudgement. Secondlie, the Text it selfe here refuteth them; for it sayeth, That some, meaning the wicked, shall awake, to shame, and contempt. And our Saviour, IOHN v. 28.29. The houre is comming, when all that are in the graues, shall heare his voyce, and shall come foorth; they that haue done good, vnto the Resurrection of Lyfe; and they that haue done evill, vnto the resurrection of damnation.

That the Extent, then, may bee full, the word manie must bee eyther taken distributiuelie, referring it to both members, Manie shall awake to lyfe, and many to shame; so that multi, is as much as multitudines duae; one companie to Lyfe, another to shame: or the word is to bee taken collectiuelie; not exclusiuelie, but extensiuelie, and vniversallie, as ROM. v.18. By the offence of one man, the fault came vpon all vnto condemnation. And in the next verse following, Manie were made sinners. Whereby it is evident, that manie is taken for all.

The Restraynt is, That some onlie shall awake to everlasting Lyfe, and some to shame, and contempt. Of this [Page] last part, I will speake nothing at this tyme; but (as Daniel sayde in his exposition of Nebuchadnezar's dreame) let it bee to them who by finall impenitencie hate the LORD, and the interpretation onelie to his enemies: Wee haue onlie here to speake of this Text, so farre as it concerneth the Godlie. Their death is called a sleepe; and their estate after death, awakening to ever-lasting lyfe.

Death in Scripture vsuallie is so tearmed, Deuter. xxxj.16. the LORD speaking to Moses of his death, sayeth, Beholde, thou shalt sleepe with thy fathers. And our Saviour, Matth. ix.24. The mayd is not dead, but sleepeth. And Iohn xj.11. Our friend Lazarus sleepeth: but I goe, that I may awake him out of sleepe. And the Apostle, 1. Thess. iv.13.14. I would not haue you ignorant, brethren, concerning them that are asleepe; that you sorrow not, even as others, which haue no hope. For if wee belieue that IESVS died, and rose agayne: so them also which sleepe in IESVS, will GOD bring with Him.

This sleepe, doe not thinke that it is of the soule, as some fondlie dreamed, that the soules seperated from the bodies, were casten into a dead sleepe, and remaine without all action, vntill the generall Resurrection: or, that that they doe rest a space in the dust, with the bodies. Alace! these men are truelie injurious, to the soules of the Godlie departed, that would eyther denye them all fruition of GOD, or all action, whyle they are seperated from the bodie. I affirme not, that their happinesse is such, or at such an hight, as it shall bee, when the tyme commeth, of which Peter speaketh, 1. PET. v.4. that is, When the chiefe Shepheard shall appeare, and they shall receaue a Crowne of Glorie, that fadeth not away. But that they enjoye GOD, and even separated from the bodies, they laude and prayse Him, is evident in that [Page] vision, Rev. v. 11.12. where Iohn sayeth, hee behelde, and heard the voyce of manie Angels round about the Throne, and the Beasts, and the Elders: and the number of them was ten thousand tyms ten thousand, and thousandes of thousandes, saying with a loude voyce, Worthie is the Lambe that was slayne, to receaue power, and riches, and wisdome, and strength, and honour, and glorie, &c. And as th'Apostle witnesseth, 2. Cor. v.8. being absent from the bodie, they are present with the LORD. And Phil. j.23. his desire was to depart, and to bee with CHRIST. And expresslie 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 soules of the Godlie (sayeth hee) being separated from the bodie, are at rest, and the souls of the wicked are punished, vntill that tyme the bodies of the one bee awakened to aeternall lyfe, and the bodies of the other to aeternall death; which is called The second death.

The bodies then onlie of the Godlie doe sleepe in the dust of the earth. The souls of men may haue, and haue their▪ owne actions, without commerce with the bodies: For in that the death of man is called a sleepe, it evidentlie signifieth, That the soules of men are not as the souls of other creatures, who lose beeing with their bodies; their death being no other than a destruction of both. But as when the bodie sleepeth, the soule will bee then thinking, meditating, and discoursing; so when the bodie is lying asleepe in the graue, the soule then is exercysing its owne heavenlie and spirituall functions.

That nowe, then, wee may knowe the nature of the death of the Godlie, we haue to learne wherefore speciallie it is resembled to sleepe. This appellation it [Page] getteth in Scripture, is to testifie, what good, what happinesse, the Godlie gayne by Death. And, to omit manie other resemblances betwixt them, I will show it in this: Even as a man all the day long wearied with toyle, and travell, when the night commeth, laying aside all traffique of the world, hee vncloatheth himselfe, goeth to bed, willingly yeelding to Nature; where the senses beeing tyed vp by sleepe, hee resteth from all his travels, and sense of evill: by which rest, hee is more enabled agaynst his awakening, for better exercyses, as the Poët sayth of it;

Pectora duris,

Fessa ministeriis mulces, reparas (que) labori.

So the Godlie, when the night of death commeth, or when death approacheth, they lay aside all worldlie thinges, and prepare themselues for it: with Ezekiah they set their house in order; knowing, that they must die: they yeeld to the God of Nature, saying vnto them, Returne, yee children of men, Psal. xc.3. They vncloathe their souls, and put off their earthlie tabernacle. Then their bodies are layde downe in the dust, as in a sweete sleeping bed: and, as Iob sayeth, as the waters fayle frrom the sea, and the flood decayeth, and dryeth vp; So man lyeth downe, and ryseth not: till the Heavens bee no more, they shall not awake, nor bee raysed out of their sleepe, Iob xiv.11.12. Where they are delivered from all cares, all toyle, and sense of evill, wherevnto before they were subject: and therin they are fitted, and prepared, for all Happinesse.

By this resemblance, we may perceaue, first, that the death of the Godlie, putteth an ende to all miseries: For by it wee are delivered both à malo culpae, and à malo poenae, from sinne it selfe, and from the punishment of sinne. After death, the Godlie doe not sinne anie more. Howe great Happinesse this is, may bee easilie [Page] vnderstood by that groaning petition vttered by the Apostle, Rom. vij.24. O wretched man that I am! who shall deliver mee from the bodie of this death? By death they are delivered from it; for he that is dead, is fred frō sin, Rom. 6.7. & delivered frō the bondage of corruption, into the glorious libertie of the sonnes of GOD, Rom. viij. [...]1. Yea, from all occasions and temptations to sinne. Desiit peccare, desiit jactari, desiit miser esse: He ceasseth to sinne, or to bee tossed with anie winde of temptation to sinne. In a word; Hee ceasseth to bee miserable: and therefore I sayde also, that hee is fred à malo poenae. In this lyfe man that is borne of a woman, is of few dayes, and full of trouble, Iob xiv.1. And Salomon acknowledgeth, That there is nothing vnder the sunne, but trouble, and vexation of spirit. The bodie of man is morborum seminarium, a seed-plot of all diseases. No sooner, yea, before wee begin to bee borne, wee begin to bee sicke: 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. ante med. Who is hee (sayeth hee) that is not sicke in this lyfe? Who is hee that languisheth not? To begin to bee borne in this mortall bodie, is to bee sicke. The mynde and soule of man is subject vnto griefe, and anguish; which is an intollerable miserie: David compareth it to arrowes, Psal. xxxviij. 2. For thyne arrowes sticke fast in mee, and thy hand presseth me sore. Consonant wherevnto is that of Iob, Chap. xvj.13. His archers compasse me round about: hee cleaveth my reynes asunder, and doeth not spare. And, A wounded spirit, sayd Salomon, who can beare? The sense of it made CHRIST Himselfe say, My Soule is exceeding sorrowfull, even vnto death, Matth. xxvj.38. The estate of man is subject to Povertie, and Want: a grievous punishment; for ridiculos homines facit: the poore are the object of [Page] mockerie. Salomon sayeth, Prov. xiv.20. The poore is hated, even of his owne neyghbour. And Prov. xix.7. All the brethren of the poore doe hate him; howe much more doe his friendes goe farre from him? Hee persueth them with wordes, yet they are wanting to him. The name of man is subject to shame and contempt; which even evill men abhorre more than death. Saul did rather choose to fall on his owne sworde, than to bee matter of sporte to his enemies. The wicked at the day of Iudgement, ere they endured the indignitie of this evill, would rather that hills and mountayns should fall vpon them. Yea, besides to howe manie miseries daylie is man lyable, to hunger, thirst, heate, colde, inaccommodation in dwelling, much travell, vaine hopes, &c. howe manie are his private crosses, his publicke calamities, and evils, which wee bring vppon our selues, injuries done to vs by others? Yet when Death commeth, it freeth vs of all these. By Death wee lye still, and are quyet; wee sleepe, and are at rest, Iob iij.13. And, Blessed are the dead, that die in the LORD: they rest from their laboures, Rev. xiv.13. Before Death come, there can bee no perfect freedome from these evils: for, as Bernard speaketh, Liberatio plena atque perfecta ante diem sepulturae esse non poterit, quod maneat jugum gravè super filios Adam, à die exitiu [...] de ventre matris ipsorum, vsque in diem sepulturae in matrem omnium. In hac ergo die eripiam eum (nempè, justum) inquit, quando nihil jam vltra vel quod corpori, vel quod animae faciat mundus habebit. Ber [...]. Serm. 16. in Psal. xc. A full and a perfect freedome, before the day of our buriall, there can not bee: for there is a heavie yoake layde vpon the sonnes of Adam, even from the tyme they come out of their mothers womb, vntill the day of their buriall, when they are receaved into the bowels of their common mother. Then (sayeth the[Page]LORD) in that day I will deliver the just man; when the world hath nothing more to doe, eyther with his bodie, or with his soule. Wherevnto consonant are the wordes of Isidorus, cited by Bernard; O mors, quam dulcis es miseris! quam suavis es amarè viventibus! quam jucunda es tristibus, at (que) lugentibus! O Death, how sweet art thou to them that are in miserie! how pleasant to those who liue in bitternesse! how delectable to the sad, and mournfull! For truelie of Death wee may say; Pon it finem omnibus malis in hac vita: dat terminum malis in hoc saeculo; adimit omnem calamitatem. Mors prebet terminum hominibus, in tribulationibus in hoc mundo. It putteth (sayeth hee) an ende to all evils in this lyfe, a period to all miseries that fall out in this tyme; it taketh away all calamitie, and maketh an ende to all troubles which befall men in this lyfe. Hee doeth therefore heerevpon conclude, Sed heu exspectata mors tardè venit! But alace, (sayeth hee) long looked for, and much desired Death, commeth slowlie! No marvell a Christian sayde so, since Cicero, an Ethnicke, Lib. 1. Tusc. quaest. could say, Pro dii immortales, quam illud verè jucundum hominibus esse debet, quo confecto nulla reliqua cura, nulla solicitudo futura sit! That is; O you immortall gods, how sweet and pleasant should that bee to men, which once being brought to passe, there shall bee no more care, nor anxietie!

The next Happinesse included in this, that it is called a sleepe, is, That heereby wee are fitted and prepared for heavenlie Happinesse. By Death there is a preparation made, for our change, to the enjoying of aeternall Felicitie; whence it is called by BERNARD, Ianua vitae, initium refrigerii, sancti montis scala, & ingressus in locum tabernaculi admirabilis, quod fixit Dominus, & non homo Bern. Serm. on the 19 verse of the 5 chapter of IOB. The doore of lyfe, the beginning [Page]of our refreshing, the ladder whereby wee goe vp to the holie mountayne, an entrie vnto the place of that admirable Tabernacle which the LORD Himselfe made, and not man.

What sleepe, then, is lyke to this Sleepe? and what Sleepe more to bee desired than IT, were not the Bed wherein IT is enjoyed, seemeth to lessen all the former happinesse? For it is sayde by the Angell, They sleepe in the dust of the earth. The rememberance indeede of this Bed wherein man must take his last sleepe, deoth teach man Humilitie and Sobrietie; since as he was made of the dust, to dust he must returne againe. The Graue must be his House, & he must make his bed in darknesse. Hee must say to corruption, Thou art my father; to the worme, Thou art my mother, and my sister, IOB xvij.13.14. Yet it doeth nothing derogate from the happinesse of Death: For, first, albeit it seeme base, to lye in the dust of the earth; yet it is the common & onlie recept appoynted by GOD, to receaue our bodies, in our passage to Heaven. Neyther is there anie other place for our bodilie rest alotted, vntill our finall awakening: Dust (sayeth the LORD) thou art, and to dust thou shalt returne, GEN. iij.19. And therefore, Quis quaeri potest se in ea conditione esse, in qua nemo non est? SEN. Epist. 30. Who can complayne of that estate, wherein all men are alyke with him? Next; Of all Beds a man can lye downe into, it is the most kyndlie Bed: For the earth is mater omnium nostrum. And when wee are layde downe in IT, wee are but in the bosome of our common mother, who will bring vs foorth agayne into another vvorlde: in regarde whereof the Resurrection is called [...], Regeneration, MATTH. xix.28. Thirdlie; IT is of all Beds, the onlie Bed of Rest, wherein man most securelie sleepeth. Of all other Beds, everie [Page] man, in some sort, may complayne with IOS, When I say, My bed shall comfort mee, my couch shall ease my complaynt; then Thou scarrest mee with dreames, and terrifiest mee through visions, IOB vij.13.14. For great travell is created for everie man, and an heavie yoake is vpon the sonnes of Adam, from the day that they goe out of their mothers wombe, till the day that they returne to the mother of all thinges. ECCL. xl.1. No quyet anie where in the interveaning tyme; but then they shall enter into their peace: they shall rest in their Beds, ISAI lvij.2.

Fourthlie, IT is a Bed perfumed with the most costlie Perfume in the worlde. Wee reade PROV. vij.17. that the harlot had perfumed her bed with myrrhe, aloës, and cynamom: but it was a bed of whoredome and wickednesse. This Bed is a Bed of Holinesse, sanctified by the buriall of CHRIST IESVS. For as Hee died on the Crosse for vs, so lykewyse Hee would bee buried; that by the touch of his most holie Flesh, our buriall might bee sanctified. Fiftlie, IT is of all sortes of Beds most honourable: herefore it is written of Cyrus, in Zenophon, that hee sayd to his sonnes, When I am dead, lay not my bodie in golde, nor silver, or anie thing else: but, with all haste, lay it down in the earth. For what is more blessed, than to bee mixt there-with; which not onlie breedeth all good and pleasant thinges, but also nowrisheth and cherisheth the same?

And lastlie; The second Comfort in this Text suddenlie ensuing, taketh away all matter of disheartening: For they shall not lye in the dust for ever. For, as one sayeth well, Est somnus quidem diuturnior solito, non diutius tamen, quam ad CHRISTI novissimum adventum duraturus: that is, It is a sleepe longer than other ordinarie sleepes; yet not to last longer, than the second comming of CHRIST IESVS. For they [Page] shall bee awakened, to enjoye an happie estate, even Ever-lasting Lyfe.

The knowledge of this estate after death, and long sleepe, wherein the bodies doe lye, it bringeth, without all mixture of sorrow, vnexpressable comfort. First, that man shall be awakened out of this long sleepe; heere is a singular comfort: but to bee awakened to everlasting lyfe, it is the hight of all Comfortes.

Shall awake to everlasting lyfe: this is all one with this, their bodies shall be raysed againe out of their graues; and after they are vnited with their soules, shall obtayne everlasting Lyfe. This doctrine of the resurrectione of bodies, is onlie revealed in the word of GOD. It is to all those who haue not learned it herefra, as it was to the Athenians, Mockerie, Act. 17.32. And yet it is the onlie ground of our comfort: For, if in this lyfe onlie wee had hope in CHRIST, wee were of all men most miserable 1. COR. 15.19. It is that which giveth vs confidence and hope: For Resurrectio mortuorum, est fiducia christianorum, sayeth Tertul. de resur. carnis· It is an speciall article of our Fayth, which wee must holde vndenyable against all such wicked Hereticks, who would denye the same; wickedlie thinking, that the bodies being resolved into their first principles, shall lye without hope of restoreing to lyfe. Or, if there bee any bodies at all glorified, they shal not be the same which were layde in the graue, but some other made of the ayre, or such lyke thing. An impious Heresie, most manifestlie against infinite testimonies of Scripture, whereof this is one most evident. Wherefore, Augustine, Lib. 20. de Civit. Dei cap. 23. showeth it to bee the same with that of our Saviour, Iohn 5.28.29. For those whom the Angell sayeth, that they sleepe in the dust, are sayd by our Saviour, to bee in the graues. And what is to the Angell, [Page] They shal awake. It is to Christ, They shal heare the voyce of the Sonne of man, and come foorth. The Angel sayeth, Some to everlasting lyfe, some to shame, and eontempt. Our Saviour sayeth, Who haue done good, vnto the resurrection of lyfe, and who haue done evill vnto the resurrection of damnation. So clearlie consonant, that our Saviours wordes are a plaine exposition of the Angels, Tertullian most learnedlie in his booke De resurrectione carnis, refuteth this Heresie: and the learned after him haue done it most fullie.

As for that they object, That the bodie being a base, vyle, contemptible, and corrupted thing, how can it bee awakened to glorie? they should haue considered, That albeit in matter it be base, yet it is made wonderfullie honourable. By GOD Himselfe was man created to bee immortall: and Hee made him an Image of His owne aeternitie. And CHRIST IESUS now incarnate, hath honored vs with this, That wee are members of His bodie, of His flesh, and of His bones. Ephes. 5.30. And by the glorification of His bodie, our bodies, His members, are alreadie begun to be glorified. And that Hee might present vs vnto Himselfe glorious, hath cleansed our bodies by the washing of regeneration, and made them temples of the holie Ghost: and wee are fed by the bodie and blood of IESUS CHRIST, to the certayne hope of this Resurrection, according as our Saviour sayeth Iohn 6.54. Who so eateth my flesh, and drinketh my blood, hath eternall lyfe, and I will rayse him vp at the last day. And as that father well marketh, Non possunt separari, in mercede quos opera conjungit. For who worketh together in justice, should bee rewarded together.

In this poynt I marvell much how they dare derogate from the power of GOD: for Hee who made man first of nothing, what can hinder Him againe [Page] now to make him vp of some thing? For Hee that calleth things which are not, as though they were, ROM. 4.17. how easilie may Hee call backe those thinges that were, and quicken the dead?

For what although the bodies bee burnt in ashes, bee devoured of beasts, eaten of fowles or fishes? For Tertullian answering to this, sayeth, Habet et car [...] suos sinus interim, in aquis, in ignibus, in alitibꝰ et bestiis. The flesh also hath her own receptacles in the meane tyme, in the waters, in the fyre, in the fowles and beasts. Cum in haec dissolvi videtur, velut in vasa diffunditur. And when in these it is dissolved, it is powred in as it were in vessels. Si etiam ipsa vasa defecerint, cum de illis quoque defluxerit in suam matricem terram, quasi per ambages resorbetur, vt rursus ex illa repraesentetur. And if (sayeth hee) these vessels fayle, and it flowe out thereof, by turning againe, it is drunken in into the earth, and out of it, it may bee refounded againe, according to that which is wrytten, Revel. 20.13. And the sea gaue vp the dead, which were in it; and death and the graue delyvered vp the dead that were in them: and they were judged everie man according to his workes. Showing whatsoever kynde of death they died, they must all aryse, and giue presence, at judgement. Knoweth not the LORD by His infinite wisdome, where the smallest part of the dust, wherein their bodies are dissolved, lyeth? and by His infinite power, is Hee not able to collect them altogether? Shall wee denye Him that skill a master of familie hath in his owne house; or a gold-smith in his shop, who can readilie bring everie thing out of its owne place, and as they ought, in a perfect manner, put them together?

Dyverse [...]f the An [...]ients, and in special Tertullian in his boo de Resurrectione ea [...] [...]is, cap. 13. doe bring the Phoenix, as an argument of the Resurrection: eyther because they thought the storie of the generation of this Fowle, to be vndoubtedli [...] true; or else, because they knewe that it was vniversallie believed; which wa [...] sufficient for their purpose.This power of GOD is evidentlie witnessed in the Phoenix, who albeit burnt in ashes, returneth to [Page] lyfe: in the Flees and Wormes, dead in Winter, reviving againe in Summer; in the day buried in the night, the nixt day returning.

And to affirme, that those bodies which shall bee glorified with the soule, shall not bee the same bodies, which were layde asleepe, it is to deny the Resurrection. For who can call that a Resurrection? that is, a raysing vp of that bodie which was fallen, a wakening of that which was asleepe. It were meerlie ridiculous, as the strength of the former argumentes evidentlie evinceth. Wherefore, we must vndoubtedly holde with Tertullian, that Resurget caro, & quidem omnis, & quidem ipsa, & quidem integra. In deposito est ubicunque apud DEVM per fidelissimum sequestrem DEI & hominum, IESVM CHRISTVM, qui & homini DEVM, & hominem DEO reddet, carni spiritum, & spiritui carnem: that is, The flesh shall aryse, and all flesh, that selfe-same flesh, whole, and in its integritie. For, where ever it be, it is in sure keeping with GOD, through that faythfull Mediator betwixt GOD and Man, CHRIST IESVS; who will restore GOD to Man, and Man to GOD; the spirit to the flesh, and the flesh to the spirit.

The same bodies, then, which were layde asleepe in the graue, shall bee awakened, and that by the ministerie indeede of the holy Angels, who are ministring spirits, for the good of the Elect▪ but efficiently it shal bee by the voyce of IESVS CHRIST, as Hee testifieth of Himselfe; Verilie, verilie, I say vnto you, The houre is comming, and now is, when the dead shall heare the voyce of the Sonne of GOD; and they that heare it, [Page] [...][Page] [...][Page]shall liue, IOHN. v.25. Hee is their Head, and therefore will awake His owne members, to the participation of His owne Glorie. Hee is their King, and will therefore call on them, to share of the Happinesse of His Kingdome, and to giue them a full and finall Evidence, That Death is swallowed vp into victorie. Hee will declare by His voyce, what vertue is in Him, to quicken them; & will possesse them with that, which is the ende of their awakening, even everlasting lyfe.

This is that happie Estate, which the Godlie both in their soules and bodies shall enjoy, at the last day. Happie, I say, because of Lyfe; but more happie, because Aeternall. The happinesse of this Estate, the wit of man can not conceaue; no tongue can expresse it: for no eye of man hath sene it, no eare heard it, nor haue entered into the heart of man, the thinges which GOD hath prepared for them that loue Him, 1. Cor. 2.9. And Gregorie speaking heereof, sayeth, Cùm homo mortalis de aeterna gloria disserit, coecus de luce disputat: that is, When as a mortall man reasoneth of aeternall Glorie, it is as a blinde man discerning coloures. Yet because such is the eagernesse of man's desire, to knowe somewhat of that Estate, and such vnspeakable Contentment it bringeth to the heartes of the Godlie, which haue the least glimpse of it; therefore the Spirit of GOD in Scripture, hath not left vs in this comfortlesse; but is content to expresse it, in some sort; that at least afarre off wee may see that which one day wee shall enjoye. Hee telleth vs, That that lyfe, is a lyfe of all brightnesse, joye, felicitie, and glorie; That therein wee shall get a Kingdome, an Inheritance vncorruptible, vndefyled, that fadeth not away. 1. Pet. j.4. A Crowne of Righteousnesse, 2. Tim. iv.8. A Crowne of Lyfe, a Crowne of Glorie, 1. Pet. v.4. An exceeding aeternall weyght of Glorie, 2. Cor. [Page] iv.17. That there shall bee Glorie, Honour, and Peace, to everie man that worketh good, Rom. 11.10. The bodies shall haue their glorie: For wee looke (sayeth the Apostle) for the LORD IESVS CHRIST, who shall change our vyle bodie, that it may bee fashioned lyke vnto His glorious bodie, according to the working; whereby He is able to subdue all thinges to Himselfe, Phil. iij.21. That bodie which was sowen in corruption, shall be raysed in incorruption: that which is sowen in dishonour, shall be raysed in glorie: and that which is sowne in weaknesse, shall bee raysed in power: and what is sowen a naturall bodie, shal be raised a spirituall bodie, 1. Cor. xv.42.43.44. Wherevpon it is, that the Schoole-men gather foure speciall Enduementes, wherewith the bodie, as with a most gorgeous Robe, shall bee glorified. It shall be impassible, glorious, agile, and spirituall; suffering no corruption, shyning in brightnesse, as the starres in the firmament, with all readinesse and pleasure doing what the soule shall command: free from all animall employmentes, as eating, drinking, begetting of children: neyther marrying, nor giving in marriage; but aequall with the Angels of GOD, Luke xx.36. The soules agayne shall bee in perfect Happinesse, in regarde of their cleare vision of GOD. Heere wee see Him but darklie, as it were in a glasse: but there wee shall see Him face to face. Now we know but in part, but there wee shall know, even as wee are knowne, 1. Cor. xiij.12. And next, in regarde of their fruition of GOD: For the Lambe which is in the middest of the Throne, shall feede them, and leade them to the fountaynes of living waters: and GOD shall wype away all teares from their eyes, Revel. vij.17. And thirdlie, in regarde of their perfect loue of GOD. Yea, in a word, man in that estate enjoying GOD, shall participate of that same Happinesse, wherewith GOD Himselfe is happie. [Page] For as the Happinesse of GOD consisteth in the Vision, or Contemplation of His owne Essence; So our Happinesse shal 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 fulnesse of joye, and at whose right Hand there are pleasures for evermore. Wherefore I may saye with BERNARD, Et quis non illic habitare vehementer desideret, & propter pacem, & propter amoenitatem, & propter aeternitatem, & propter DEI visionem? that is, And who will not earnestlie desire to dwell there, for the peace, the pleasure, the aeternitie, and the sight of GOD there?

Having thus shortlie run through this CONSOLATORIE Text, the doctrine whereof, as it is at al tymes, so nowe moste necessarie, when your heartes are fraughted with griefe, for the death of our late Venerable Prelate; of whome albeit much hath beene worthilie spoken, yet it is impossible for vs, (not beeing of aequall worth with himselfe) to speake 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. Onlie a wyse man (sayth hee) can fullie obserue a wyse man: and hee must bee of aequall worth, who can remarke in the Worthie, what is worthie to bee observed. Therefore I resolved to cover his prayses with silence, and now onlie comfort you agaynst his death.

But fearing, if too suddenlie I did stop the current of your griefe, it should rather over-flow, nor cease; I can not but giue you this vent, and with you acknowledge, that great is the losse which both Church and Policie doeth sustayne, beeing deprived of him: For justlie may that testimonie of prayse bee given [Page] him, which the wyse man giveth to David, Eccl. 47.2. As is the fat taken away from the Peace-offring, so was David chosen out of the children of Israell: For albeit all the Peace-offering amongst the Israelites, was by a speciall lawe consecrated vnto the LORD, yet onelie the fat would the LORD haue given vnto Himselfe, as the speciall, chiefe, and best part. So albeit all the people of Israell were holie vnto the LORD, yet DAVID, in comparison with them, was as the fat of the Sacrifice, aboue others chosen of GOD, and delectable vnto Him. So may I say of our worthie Prelate, As the fat taken away from the Peace-offering; so hee, a man full of fat, that is, of choyce and excellent giftes, was speciallie chosen out by GOD, to bee consecrated to His glorie, in the good of His Church, and Common-wealth heere.

For hee testified, in all the actes of his lyfe, that the grace of GOD had appeared vnto him, and taught him to denye all vngodlinesse, and worldlie lustes, and to liue godlie, righteouslie, and soberlie, in this present worlde: still seeking for that blessed Hope, and glorious Apperance of our LORD and SAVIOVR IESVS CHRIST.

And, in particular, in the actes of his Priestlie, or Ministeriall Calling, hee did testifie, that hee was a chosen Vessell vnto CHRIST, to carrie His Name. For hee was a worke-man, who needed not to bee ashamed▪ rightlie hee could divide the Word of Trueth, fled youthfull lustes, and did followe Righteousnesse, Fayth, Charitie, and Peace, with them that call on the LORD with a pure heart, &c.

In the actes of his Prelacie, hee kythed, that the LORD had separated him, for this worke, as a man fit to rule. For hee was one that did rule his owne spirit: and so, in Salomon's esteeme, better than one that [Page]taketh a Citie, Prov. xvj.32. In which Charge, as you haue heard, hee worthilie did discharge himselfe; provyding for Seminaries of Learning, and nowrishment for seede to growe therein. In these Seminaries, the Youth, as pleasant Plantes, did aboundantlie spring vp in his tyme: and he, after due tryall of their worth, planted them in the LORD'S Vineyarde: yea, after hee had planted them, hee transplanted some of them from one part of it, to another. For, as a wyse master Gardner, sometymes hee plucked fullie vp vnprofitable trees, out of their places, that they should not trouble the ground anie more; sometymes, according to the nature of the soyle, and the worth of the Plantes, hee did transplant them; that profitable trees, might haue profitable rowmes. And, aboue all, hee had a care, that the pestilent weedes of Haeresie and Schisme, should neyther abyde, nor enter therein: that almost heere, by his meanes, hee hath plucked vp Popish Superstition by the rootes.

And in the actes of Policie, as a States-man, hee did evidentlie declare, that our mightie Prince did choose him out, according to the wyse counsell of Iethro to Moses, for an able man, one that feared GOD, loved the Trueth, and hated covetousnesse, Exod. xviij.21. And so hee discharged himselfe in all Employmentes of that kynde, that with IOB hee might haue sayde of himselfe, that hee was in such admiration amongst the Princes, and Nobles, that when hee spake, they refrayned talking, and layd their hand on their mouth: they held their peace, and their tongue cleaved to the roofe of their mouth, Iob xxix.9.10.

That such a man is taken away, it can not bee denyed, but that it praesageth some heavie judgement vpon this Land: and that the rather, as Esay in the [Page] lyke case complayneth, because the righteous perish, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away, from the evill to come. Esay. lvij.1. Oh, if men would consider, howe that such men are both Lightes and Pillars, where they liue; and what respect the LORD hath vnto them; and howe from tyme to tyme Hee hath wonderfullie spared others, for their sakes: how all Israll was spared, for one Moses: and howe hee would haue spared Sodom and Gomorrah, if there had beene ten righteous men therein, Gen. xviij. and how that the Angell could not doe anie thing agaynst them, vntill LOT did escape to the mountaynes: The consideration of this, would make them to take to heart the death of the Righteous, and in tyme by repentance praevent these judgementes, which seeme to ensue.

This is the speciall vse should bee made of our Prelates death: and not, as we are all doing, mourne or weepe for him. For, knowing the happie estate wherein hee is, wee haue matter to rejoyce, and bee glad. His soule is convoyed to the bosome of Abraham, wherein the glorious companie of Angels, and blessed Sayncts, hee is praysing the LORD. His bodie nowe resting from manie toylesome travelles, is layde in a sound sleepe; out of which, one day, by the sweete voyce of his Saviour CHRIST IESUS, it shall bee awakened: and when Hee shall come in Glorie, Hee will then bring him both in soule and bodie to Glorie with Him: and then, with other wysemen, hee shall shyne as the brightnesse in the firmament; and because he hath turned manie vnto righteousnesse, as a farre for ever and ever, DAN. 12.

Wherefore should wee then mourne for him? For as Bernard sayeth, Pro defunctis fidelibus, non de [Page]bemus plorare; sed DEO gratias agere, quia eos de miseria hujus seculi dignatus est liberare, & eos ad loca refrigerii, lucis, & pacis, sicut credimus, fecit transire: that is, wee ought not to mourne for the faithfull that are dead, but giue thankes to GOD for them, who hath vouchsafed to delyver them out of the miseries of this lyfe, and as wee are perswaded, hath made them to flit vnto the places of refreshment, light,, and peace. And, I am assured, if hee were now speaking to you, hee would tell you of his Happinesse; that hee resteth now from his laboures, and that his workes haue followed him. So that if wee mourne nowe, wee may hurt our selues, but not profite him. Let those onlie carnallie mourne for their friends, that are ignorant of the nature of Death, and denye the Resurrection. But let vs rejoyce, who knowe they are asleepe, and shall bee awakened, to everlasting Lyfe.

First, then, you worthie Citizens, cease now, and leaue off your mourning for your Reverende Prelate: bee no more lyke Rachel, who wept for her children, and would noo bee comforted; nor with Ioash, weeping over the face of Elisha, and crying, O my father, my father; the chariot of Israell and the horse-men thereof. Albeit I must yeelde this much to your griefe, that being depryved of him, you haue these concurring judgementes: There is taken from you the Iudge, and the Prophet; the prudent, and the ancient; the honourable man, & the counseller, the eloquent orator, ESAI. 3.2.3. Therefore I cannot better speake vnto you, than in the wordes of our Saviour, to the women who followed him to the place of his sufferinges, Weepe not for mee, but weepe for your selues, O yee daughters of Ierusalem. So you haue no matter to weepe for him, but onlie for your selues. Weepe, that when you had him, you made not a good vse of him; that you [Page] did not obey his doctrine, follow his counsels: and yet in this hee hath not left you comfortlesse; for more carefullie he hath provyded Pastores for your instruction, nor ever anie that went before him: whose doctrine if you hearken vnto and obey, when Death (which may bee shortlie) shall sease vpon you, and yee shall bee gathered vnto him; with comfort you shall see him, and say, Heere is hee that turned vs vnto righteousnesse: and at the sight of you joyfullie shall hee say, LORD, loe, heere am I, and the children which thou hast given mee. HEB. 2.13.

Next, you my Reverend Colleagues, his much respected Presbyters, why continue you your mourning, lyke Orphanes destitute of a father? you are not ignorant, as these who haue not hope. Remember you not how carefull hee was, not to leaue you comfortlesse? what testimonies at his death had we of his loue? did hee not shortlie before his death communicate with vs alone, in the holie Sacrament of the blessed bodie and blood of CHRIST IESUS▪ which was the last testimonie of CHRIST his owne loue to his Disciples? when Elijah was to bee rapt vp into the Heavens, being desyred of Elisha, saying, I pray the let a double portion of thy spirit bee vpon mee; It seemed hard this petition to Elijah: yet how gladlie did our ELIjAH, when wee Elisha-lyke, on bowed knees, did begge His blessing, answere vs, with his hand on everie one of our heades, saying, The LORD blesse you, and double his grace, and loue to you, that ever hee granted vnto mee. What can wee but hope for Vertue from that hand, as Elisha receaved Vertue from the Cloake of Elijah? Remember that storie registrated by Ambrose, de off. lib. 1. cap· 41. of Sixtus Bishop of Rome, and Laurens his Deacon: who seeing his Bishop going to Martyrdome, weeping, said, Quô [Page]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 vtrum idoneum ministrum elegeris, cui commisisti Dominici sanguinis dispensationem, cui consummandorum consortium sacramentorum: huic consortium sanguinis negas, &c. That is, Father, whither doest thou goe without thy sonne? O thou my priest, whither hastenest thou without mee thy Deacon? it was not hitherto thy custome to offer sacrifice without thy helper? what is there in mee nowe hath displeased thee? hast thou found mee faynte hearted? essay mee yet whether or no thou madest choice of a fit helper for thee, to whom thou diddest commit the dispensation of CHRISTS blood, and whose societie thou refusedst not in performing the holie Sacramentes; why wilt thou denye his fellowship, in shedding of his blood with thee?

To whom Sixtus replyed, 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 desiste, post triduum me sequeris: that is, O my sonne, I doe not vtterlie forsake thee: there are greater conflictes abyding thee: we as olde men haue vndergon lesser skirmisses: to thee, as to a young man, abydeth over this Tyrant a more glorious triumph. Thou shalt come shortlie: cease therefore to weepe. For within three dayes thou shalt follow mee.

How often in lyke manner before his departure did hee thus comfort vs? yea, if hee were nowe speaking to you, would hee not say? I doe not leaue you succourlesse; but as I haue foughten cowragiouslie my fight; so follow my example: the tyme you haue to abyde behinde mee, is but short: [Page] your Victorie shall be great, and your triumph glorious: and where I am as a starre in the firmament, you also shall bee there as brightnesse, shyning with mee in Glorie.

And as for you his Kinsmen and Friends, let the dayes of your mourning and weeping haue an ende: Non amisistis, sed praemisistis, you haue not lost him, hee is but gone before you. You had his travelles while hee lived: let him now enjoy his rest, the ende of his travelles. I may say to you as Calvine, in a case not vnlyke to this, sayde to a friend, Ideo DEVS sustulit, quia & illi è mundo emigrare, & hac orbitate vel te humiliari, vel tuam patientiam probari vtile erat. Epist. 19. GOD therefore tooke him away, because to him to flit out of this world, and to you by lacke of him, your parent eyther to humble you, or to trye your patience, it was alwayes profitable. Neyther hath hee left you comfortlesse: for there bee few of you, but enjoyeth some reall testimonies of his loue and favour. For never was anie parent more affectionate to his children, than he to his respected friends. You haue also in his place a sonne worthie of such a father, in vertue and pietie tracing his steppes: whom if you duelie honour, his worth and affection shall supplie much the losse of such a father.

And lastlie, let vs all not onlie cease to mourne for him, but also cease to fret at death, since such vtilitie shee bringeth to the godlie, and let our murmuring against death bee turned to an endevouring to liue a godlie lyfe; that living well, wee 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 newenesse of lyfe; and best of all, for that safetie and securitie hee is put into. The LORD then grant that wee all [Page] may liue the lyfe 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 wee may bee awakened to everlasting Lyfe, through IESUS CHRIST. AMEN.

Some Letters, or Epistles, with some other Monuments, concerning the godlie entrie of PATRICKE FORBES of CORSE, to the Bishopricke of ABERDENE; and His happie Governement, and blessed departure to Coelestiall joye.

Letter of King IAMES, of Glorious Memorie, King of GREAT BRITANE, FRANCE, and IRELAND, &c. To the Arch-bishops and Bishops of SCOTLAND.

IAMES REX.

RIght Reverend Fathers in GOD, Right trustie and well-beloved Counsellours, and Reverend Fathers in GOD, our trustie and well-beloved, wee greet you well. The Bishopricke of Aberdene beeing now voyde, by decease of the late Bishop; and wee being sufficientlie perswaded, as well of the Learning, Gravitie, Wisdome, and true Godlinesse, of PATRICKE FORBES of CORSE, enhabling him duelie to exercise and discharge the Calling of a Bishop; as of the great and earnest desire of our best affected Subjects of that Diocesse, to haue him established their Ordinarie; as was well witnessed by their expression thereof at the last vacancie of the [Page] sayd Sea. We haue therefore made speciall choyse of the sayd PATRICKE, to bee thereto preferred. Requyring you, for the more speedie and solemne performance thereof, to cause forme, and haste vnto vs, such Writs as wee are to signe for that effect; and in everie other thing appertayning therevnto, to proceed according to the Ordinance of the late Act made in our last Parliament, anent the election of Arch-bishops and Bishops. Which not doubting but yee will preciselie performe, wee bid you Farewell.

At New-market, the xxvij of Ianuarie, 1618.

The inscription vpon the backe of the Letter.

To the Right Reverend Fathers in GOD, our right trustie and well-beloved Counsellours, And to the Reverend Fathers in GOD, our trustie and well-beloved, the Arch-bishops and Bishops of our Kingdome of SCOTLAND.

Letter of the Arch-bishops and Bishops of SCOTLAND; To the Laird of CORSE.

To our verie Reverend and loving Brother, the Laird of CORSE.

RIght Reverend and loving Brother, his Majestie having made choyse of you, before all others, to the Bishopricke of Aberdene, and signified the same by his Letters vnto vs, which you shall receaue herewith inclosed, we could doe no lesse, than to impart it vnto you, & witnesse the joy of our hearts, for this his Majestie's resolution: Not so much for the favour and respect wee perceaue carried by his M. to your selfe, though that both with you and vs should bee of no little account, as that wee fore-see [Page] the great profit that is to redound to the Church of GOD, by this your Advancement. Others doe interpret, according to their myndes, that these Places are Places of Honour and ease, and for that respect desired: But wee, who haue had the experience of so manie years service, know that the care & burthen goeth farre beyond either Commoditie or Honour. And were it not for GOD'S Service, and the vpholde of His Church amongst vs, wee could haue wished to liue private Ministers, rather than in the rowmes wee are called vnto. But in such Callinges, as you knowe better than anie of our selues, the burthen & care of the Charge, must no more deterre vs, than these outward showes of Honour and ease allure vs. To seeke Places of this kynde, may well bee 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 farre from the Christian courage & resolution we should all haue. Now, wee are assured, if anie man did ever come to this Place by GOD'S calling, you are hee; whether wee consider the instance made in the last Vacancie of that Sea, by all the Ministers, and Gentlemen of the Countrey, which wee perceaue his Majestie doeth not forget; or your owne behaviour in it, that by the moyen of none, direct or indirect, hath made sute to bee preferred. And therefore, as wee from our heartes thanke GOD, who hath put it into his M. heart to goe this way, so wee must in the Name of GOD, and by the loue you beare to the mayntaynance of His Trueth, request and require you to accept the Calling, assuring your selfe, that wee for our partes, howe long it pleaseth GOD to vse our service here, shall not bee wanting, by His grace, in anie thing that becommeth the Brethren of our Vocation [Page] towardes you. And our certayne hope is, that notwithstanding all these fightes wee endure with enemies without, & those that should be friends within, our GOD shall giue vs strength to beare out, and by His Blessing in the ende justifie to the world our proceedinges; wherein having you to bee a labourer and worker with vs, wee shall bee so much the more encouraged. As to the rest that should be done for your formall entrie, wee remit the care thereof to him whom it concerneth, and commit you at this tyme, and ever, to the protection and blessing of Allmightie GOD.

YOVR LOVING BRETHREN, Saynct-Andrewes.

Pa. B. of Ross.

Io. B. Cathness.

Ia. Glasgow.

An. Lismorensis.

Al. B. of Murray.

Edinb. 5. Febr▪ 1618▪

Letter of the Arch-bishop of Saynct-Andrewes, To Master Thomas Mitchell.

To my verie loving Brother, Master THOMAS MICHELL, Minister of GOD'S Word.

BRother, I haue receaved your Letter, and am glad you choosed rather to send a bearer, than come your selfe at this tyme. My earand was chieflie to signifie vnto you, that wee haue obtayned his Majestie's consent, for placing the Laird of CORSE at ABERDENE ▪ which you and I much desired in the last Vacancie. And, I trust in GOD, nothing shall proue more profitable to His Church, and a better [Page] man to beare downe the enemies of all within those partes, than this. I looke daylie for his Majestie's Warrand to the Chapter, to conveane, and proceede in that Election: and how soone it commeth, will sende to you the particular instructions anent the proceeding: praying you to advertise me, whither to sende my Letters, as soone as you can. And so, to the next occasion, I rest

Edinb. 16. Febr. 1618.

Your loving Brother, SAYNCT-ANDREWES.

Letter of a most Reverende Father in GOD, IOHN SPOTSWOOD, Arch-bishop of Saynct-Andrewes, To PATRICK FORBES, Laird of CORSE.

To my verie loving Brother, The Laird of CORSSE.

SIR,

AS I was closing the former Letter, a pacquet came to mee from Court, contayning a Licence to the Deane and Chapter of Aberdene, to meete, and elect a worthie person to that place which now vaketh, with a private recommendation of his Majestie for your selfe. Of this I thought meete to giue you signification: Because howe soone the Licence can passe the Seale, I will send it, with such directions, as are fit for the orderlie proceeding of matters: Neyther will I insist with you, not to declyne the Place, vpon the scruples mentioned in your Letter; seeing wee haue given you sufficient satisfaction there-anent, and that nowe, thankes to GOD, wee are in the expectation of a good peace: Rather I will [Page] beseech you consider, what the state of this tyme, and the Church of GOD in it, craveth at your handes. I shall not mention the publicke enemie, or yet our Politickes; who, I am perswaded, did never heare of anie thing more to their discontentment, than your nomination for this Place. Onlie be pleased to looke vnto our selues; and you shall see there was never more neede to keepe a Church from disorder. As yee wryte of your selfe, GOD is my witnesse, I could wish to bee vnknowne in the world, and serue GOD in the obscurest place, rather than where by His Providence I am casten. But wee are not at our owne choyse, and so must you thinke. Where GOD calleth, To runne away, it is not Modestie, but Rebellion, and Disobedience. GOD giue vs in this short tyme, to bee wyse, and faythfull, and to despyse all thinges in respect of the Reward proposed: on which if wee holde our eyes, wee shall never bee discowraged by the malice of the wicked. I take my leaue, and rest

Your assured Brother, SAINCT-ANDREWES.

Edinb. 16. Febr. 1618.

Letter of the Laird of CORSSE, to Master THOMAS MITCHELL.

To the Right Worshipfull, my deare Brother in CHRIST, Master Thomas Mitchell, Minister of the Gospell, at Vdney.

RIght Worshipfull and deare Brother, after heartie Salutation, the Letters which together with yours are come to mee from the South, leade mee to [Page] thinke, that you haue guessed rightlie at the purpose of the Arch-bishop's entreatie: For even this same night I haue receaved a Letter from all the Bishops in Edinburgh, together with his Majestie's Letters to them, and to the lordes of his highnesse Secret Counsell; verie playnlie and peremptorilie appoynting me for your Bishopricke. Nowe his Majestie's Letter is both so free and peremptorie, as truelie it hath casten mee into great anxietie of mynde; so as I stand much in need of your counsel and Prayers to GOD for directiō. I haue sent you herewith the copy of his M. Letter, that you may so much the better consider what difficultie of resolution I am put vnto. The LORD bee my Counsellour. Thus, referring the issue of all to GOD, and commending you heartilie 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 Worshipfull and deare Brother, Master Thomas Mitchell, Minister of the Gospell at Vdney.

RIght Worshipfull and deare Brother, after all heartlie salutation, I receaved your Letter this thursday after noone, the xij of March. After the recept of the Letters whereof I sent you a copie, I wrote backe a long Letter to the Bishops, whereby to excuse my selfe, and to lay off the burthen they had moved his Majestie to lay vpon me. But agaynst my expectation I haue reported nothing but a more [Page] vehement insisting, and that with certification, that by declyning the Calling, I will incurre his Majestie's bitter indignation, and the imputation of contemning GOD'S Vocation, and the voyce of His Church also. My lord of Saynct-Andrewes wrote to mee also, that a Warrand was come to him, to be signed, and sent to the Chapter of Aberdene, for proceeding to the election; and that hee would sende it north with diligence. So as I am casten in such agonie, as I can doe nothing but attende the issue of GOD'S working. I would with all my heart haue fled that Charge in this so dangerous a tyme, and dangerous course in tyme. But they haue put mee to too great a strayt, eyther to accept, or to incurre the king's indignation; which to a Subject is the messenger of death. The LORD sende all to a good ende. The Grace of GOD bee with you.

Keith 12 March, 1618.

Your assured loving Brother, P. FORBES of CORSE.

Letter of the Ministers of the Diocesse of Aberdene, To Patricke Forbes, Laird of Corse.

To the Right Reverend and Honourable, their loving Brother and Fellow-lobourer in the Gospell, the Laird of CORSE.

RIght Honourable, and Reverende, our loue and duetie in our common Saviour remembered, please, at the last Generall Assembly holden in Aberdene, the greatest part both of Preachers, and Professours of all degrees, cryed, by a Supplication subscrybed by them, to that Assemblie, and by them to his Majestie, to fill our Bishopricke then vacant, with [Page] your selfe, as fittest of all men for that Seat. His M. finding nowe that Seat vacant agayne, hath nominate you vnto that rowme. The Chapter beeing conveaned this day, vpon a Warrand directed from his M. and with them Brethren of the Ministerie, Commissioners from all Presbyteries within the Diocesse, haue all in one joyfull voyce made choyse of you, and haue sent vnto you some of their number, to acquaynt you with their Election, and to require, in the Name of GOD, not to flee this His Calling by their voyces, in a tyme of such evident necessitie; to whose credit remitting, wee commende you for now, and ever, to the Grace of GOD. By

Olde Aberdene, the 24 of March, 1618.

Your loving Brethren, and Fellow-labourers in the Gospell, the Ministers members of the Chapter of the Cathedrall 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. [Page] 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 procedendū fore decrevimus, omnes (que) 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 vt credimus inspirante direximus oculos intentionis nostrae sive voces nostras in Vos D. Patricium Forbes de Corse, virum vtilem, discretum, & providum, & apud nos clerum & populum vestris meritis exigentibus commendatum, de legitimo matrimonio natum, in aetate legitima, & in ordine sacerdotali constitutum, vita, moribus, et literarū scientia clarum, in spiritualibus & temporalibus plurimum circumspectum, scientem & valentem jura libertates & privilegia Ecclesiae Cathedralis Aberdon. Pastorem & Episcopum [Page] nominavimus & elegimus. Quam electione [...] sic factam, Clero & populo statim in loco publico & vsi [...]ato publicandam curavimus, caetera (que) 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 Iohn Strathauchin, Rector de Kincardin.

M. Georgius Hay, Rector de Turreff.

M. Georgius Setonius, Cancellarius.

M. Gulielm. Gray, Cantor et Rector de Auchterles.

M. Georgius Clerk, Rector de Aberdour,

M. Robertus Mercerus, Rector de Banchoridevenyck.

M. Abrahamus Sibbald, Prebendarius de Deir.

M. Ioann. Maxuell, Rector de Mortullich.

M. Gulielmus Broun, Rector de Invernochtie.

M. Guliel. Strathauchin, Thesaurarius.

M. Iohannes Walker, Rector de Kinkell.

M. David Rattra, Rector de Crowdan▪

M. Al. Burnet, Rector de Oyne.

M. Ia. Abircrombi, Archidiaconus.

[Page] Master Alexander Guthrie, Parson of Tullynessill.

Mr Al. Youngson, Forbesensis & Clattensis Minister & Rector.

M. Al. Scrogie, Rector de Drummaok.

M. Al. Guthraeus, Succentor.

M. Iac. Strachanus, Rector de Coldstane.

M. Thomas Forbes, Rector de Monimussle.

M. Thomas Rires, Rector de Lonmey.

Procuratorum ad exhibendam certificationem De Electione Episcopi.

PAteat vniversis per praesentes quod nos Magister David Raitt. Decanus Ecclesiae Cathedralis Aberdon. & ejusdem Ecclesiae Capitulum vnanimi assensu & consensu nostris; Dilectos nobis in CHRISTO, Magistrum Ioannem Strathauchin, Rectorem de Kincardin, M. Georgium Hay, Rectorem de Turreff, M. Ioannem Reid, Rectorem de Logie, M. Thomam Mitchell, Pastorem de Udney, Procuratores conjunctim & divisim nostros veros certos legitimos et indubitatos Procuratores, Actores, Factores, negotiorum (que) nostrorum gestores, & nuntios speciales ad infra inscripta omnia & singula nominavimus, ordinamus, facimus, & constituimus per praesentes, damus (que) & concedimus eisdem Procuratoribus nostris conjunctim & eorum cuilibet per se divisim vt 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, ipsum (que) ex parte nostra ad consentiendum electioni de persona sua in ea parte factae & celebratae debita cum instantia [Page] petendi & requirendi, necnon electioni hujusmodi per nos de persona praefati Reverendi Patris in CHRISTO Domino Patr. vt praefertur factam, excellentissimo in CHRISTO Principi & Domino nostro, IACOBO 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 vna vel pluribus Regia authoritate, vel alias legitime in hac parte fulto, praesentandi & exhibendi, dictum (que) decretum sive processum electionis praedict. & personam sicut praefertur electam in debita juris formà confirmari & approbari, defectus (que), si qui forte in ea parte intervenerint, debite suppleri, petendi, requirendi, & obtinendi, agendi (que) & defendendi, ac litem seu lites contestandi, & contestari videndi articulum seu articulos, libellum seu libellos, seu quascun (que) summarias petitiones dandi, & proponendi testes literas & instrumenta, ac alia quaecun (que) probationum genera producendi & exhibendi testesque hujusmodi jurari videndi et audiendi in causis et negotiis concludendi et concludi videndi. totum (que) confirmationis negotium vs (que) ad finalem expeditionem ejusdem inclusivè prosequendi, necnon administrationem omnium et singulorum spiritualium et temporalium dicti Episcopatus eidem electo committi, ips [...]m (que) in realem actualem et corporalem ejusdem Episcopatus possessionem juriumque dignitatum, honorum, praeminentiarum, et pertinentium suorum vniversorum 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 [Page] 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. IACOBI, DEI Gratia, Regis Scotiae, Angliae, Franciae, & Hiberniae; viz. Scotiae quinquagesimo primo, Angliae, Franciae, & Hiberniae decimosexto.

David Rhaetus, Decanus Aberdon.

Magister Ioan▪ Strathauchin Rector de Kincardin.

M. Georgius Hay, Rector de Turreff.

M. Georgius Setoun, Cancellarius.

M. Gulielmus Gray, Cantor Aberdonen.

M. Gulielmus Strathauchin, Thesaurarius.

M. David Rattra, Rector de Crowdan.

M. Iac. Strachanus, Rector de Coldstane.

M. Al. Youngson, Forbesensis & Clattensis Minister & Rector.

M. Iohannes Walker, Rector de Kinkell.

M. Al. Burnet, R [...]ctor de Oyne.

M. Alexander Guthrie, Rector de Tullynessill.

M. Iac. 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. Ioan. Maxuell, Rector de Mortullich.

M. Thomas Rires, Rector de Lonmey.

[Page]

DIPLOMA REGIUM, DE PROVISIONE PATRICII FORBESII, EPISCOPI ABERDONENSIS.

IACOBVS DEI Gratia, Magnae Britanniae, Franciae, & Hyberniae Rex, etc. Fidei (que) 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, vltimi ejusdem Episcopi, nunc vacare, Ac ob humile desiderium & petitionē Decani & Capituli Ecclesiae Cathedralis Aberdonen. per alias nostras literas licentiae sub nostro Secreto Sigillo de data apud die Mensis vltimo 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, Tenore (que) praesentium facimus, creamus, & ordinamus, Dilectum Patricium Forbes de Corse, Episcopum dicti Episcopatus Aberdonen. dando, & concedendo sibi durantibus omnibus suae vitae diebus praedictum Episcopatū, & integrum beneficium ejusdem, cum omnibus aliis beneficiis eidem annexatis: Cum (que) omnibus & singulis terris, mansionibus, castris, turribus, fortaliciis, maneriebus, hortis, pomariis, m [...] lendinis, [Page] sylvi [...], piscationibus, annuis redditibus, Ecclesiis, Advocationibus, donationibus, & juribus patronatuum, decimis, tam Rectoriarum, quam Vicariarum, fructibus, redditibus, proficuis, proventubus, emolumentis, feudifirmefirmis; aliis (que) censubus, firmis, canis, custumis, commoditatibus, casualitatibus, annexis, connexis, partibus, pendiculis, & pertinentibus earundem quibuscun (que), tam Spiritualitatis, quam temporalitatis ejusdem quaecun (que) sunt, aut jacent infra Regnum nostrum Scotiae: Vna cum jure Privilegio & jurisdictione Regalitatis, Liberae Capellae, & Cancellariae: Ac cum omnibus & singulis Dignitatibus, Honoribus, Praeeminentiis, Immunitatibus, Iurisdictionibus, & Libertatibus, pertinentibus, & quae pertinuerunt ad dictum Episcopatum vllis 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, aliorum (que) Beneficiorum quorumcun (que) 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, omnia (que) alia beneficia eidem annexat. Cum omnibus & singulis Terris, Mansionibus, Castris, Turribus, Fortaliciis, Maneriebus, Hortis, Pomariis, Molendinis, Sylvis, Piscationibus, Ecclesiis, Advocationibus, Donationibus, & Iuribus Patronatuum, Iurisdictione Iure, & Privilegio Regalitatis, Liberae Capellae, & Cancellariae: Omnibusque Honoribus, Dignitatibus, Praeeminentiis, Immunitatibus, Iurisdictionibus, & Libertatibus quibuscunque. Necnon intromittendi, levandi, & disponendi super omnibus & singulis Decimis, tàm Rectoriarum, quàm Vicariarum, feudifirmefirmis, aliis (que) censubus, firmis, canis, custumis, fructibus, redditibus, [Page] emolumentis, casualitatibus, proficuis, & dev [...] riis, tam Spiritualitatis, quam temporalitatis, ad dictum Episcopatum, alia (que) Beneficia eidem annexata pertinentium, & spectantium, aut quae possessae, gavisae, & levatae fuerunt, per dictum quondam Alexandrum vltimum Aberdonen. Episcopum; vel aliquos alios suns Praedecessores vllis temporibus praeteritis. Vna cum omnibus & singulis Libertatibus, Commoditatibus, Proficuis, Asiamentis, ac Iustis, 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 vlla 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 suos (que) Factores & Camerarios suo nomine promptè responderi, obediri, & solvi, de omnibus & singulis Decimis, tam Rectoriarum, quam Vicariarum, feudifirmefirmis, aliis (que) censubus, firmis, canis, custumis, casualitatibus, fructibus, redditibus, proficuis, proventubus, emolumentis, & devoriis quibuscunque ad dictum Episcopatum, alia (que) 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, aliis (que) suo nomine, Omnium Castrorum, Turrium, Fortaliciorum, Manerierum, Mansionum, Hortorum, Pomariorum, Domorum, Aedificiorum, & aliorum quorumcunque ad dictum Episcopatum spectantium & pertinentium. INCVIVS REI testimonium, praesentibus Magnum [Page] Sigillum Nostrum apponi pr [...]cepimus. APVD 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 Reverende Father in GOD, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, To Master Thomas Mitchell.

To my verie loving Brother, Master THOMAS MICHELL ▪ Minister of GOD'S Word.

LOving brother, I receaved this Sonday only the 26 of April, the Pacquet, with his Majestie's Royall Assent to the Election of ABERDENE, and a Mandate for Consecration. The one must passe the Great Seale, and the other the Privie Seale; for which there is tyme sufficient, as I haue written to the Laird himselfe. I haue thought the seventeenth of May the fittest tyme, and haue given advertisement to the Bishops, to meete at the day. I will haue the Laird to dyne with me on the day of Consectation, as I tolde you. You will haue care, that hee bee accompanied with some graue Ministers, bebesides his owne Friendes, which I knowe will attende him. No other thing commeth to my mynde to advertise, but that his Majestie is exceeding well pleased with your procedure in ABERDENE at the Election; and exspecteth good service, both to GOD, and himselfe; whereof I am perswaded. You [Page] will see, that one be dispatched to Edinburgh, for passing these thorowe the Seales; and, that they may meete you at your comming hither. What you would haue done, or provided, on my part, I pray you advertise mee: And nowe commending you to GOD, I rest

Sainct-Andr. 16 April, 1681.

Your assured Brother, SAYNCT-ANDREWES.

Instrument, anent Patricke Bishop of Aberdene, his Admission to the sayd Bishopricke.

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. IACOBI Sexti, DEI Gratia, Magnae Britanniae, Franciae, et Hybernie Regis, Fidei (que) Defensoris, quinquagesimo primo, et decimo sexto.

The which day, in presens of vs Connotaries publick, & witnesses vnderwritten, compeared a Reverende Father in GOD, Patricke Bishop of Aberdene; and presented to vs Connotaries vnderwritten, within the Cathedrall Church of Olde Aberdene, at the Pulpit of the same, the Act of his lordship's Consecration, and Admission to the Bishopricke of Aberdene: Requyring, and commanding, the Arch-Deane of the sayd Cathedrall Church, to induce, and inthronize, the sayd Patrick, by himselfe, or his Procurators, sufficientlie appoynted to that effect, in the sayd Bishopricke, at what tyme it should [Page] please his L. to requyre the same. The sayde Patricke, Bishop of Aberdene, day and place aforesayd, compearing personallie at the sayde Pulpit, within the sayde Cathedrall Church, produced and presented the sayde Mandate, directed to the sayde Arch-Deane of Aberdene; to giue institution of the sayde Bishopricke, to the sayde Patricke, as the sayd Mandate, and admission of the date, at Saynct-Andrewes Castle, the seaventeenth day of May, one thousand, sixe hundreth, and eyghteene yeares; vnder the subscription of IOHN, Arch-bishop of Saynct-Andrewes, ALEXANDER and ANDREW, by the Mercie of GOD, Bishops of Dunkell and Breichen, respectivè, proporteth: And that according to his Majestie's Gift of Presentation, vnder his Highnesse Privie Seale, after due and lawfull requisition and election, made by the Deane and Channons of Aberdene, according to a Commission directed vnto them thereanent, and publicke Edict lawfullie served to that effect, Master Walter Abircrombie, Arch-Deane of Aberdene, for the tyme, by vertue of the sayde Commission, directed vnto him vnder the subscriptions aforesayds, induced and inthronized the sayde Patricke, Bishop of Aberdene, by deliverie to his lordship, personallie present at the sayde Pulpit, within the sayde Cathedrall Church of Olde Aberdene, of the Word of GOD, inclosed within a Bible; decerning, and declaring, by all the Clergie, and Laitie of the Diocesse of Aberdene ▪ the sayde Patricke to bee Bishop of Aberdene, according to the Election, Presentations, Giftes, and Admissions, respectivè, foresayde, in all respectes. Super quibus omnibus et singulis Praemissis dictus Patricius Episcopus Aberdensis, à nobis Connotariis publicis subscriptis sibi fier [...] petiit Instrumentum, vel Instrumenta, vnum seu [Page]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 Ellon; et Magistro Ioanne Walker, Rectore de Kinkell: Testibus ad Praemissa vocatis et requifitis.

Ita est Georgius Mercer, Notarius Publicus in Praemiss. rogatus & requisitus ad haec manu propria.

Ita est Thomas Davidson, Notarius Publicus, ac Testis in Praemissis ad haec rogatus & requisitus manu propria.

Letter of a most Reverende Father in GOD, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, To Patrick Forbes of Corse, Bishop of Aberdene; in the tyme of the sayd Patrick's sicknesse.

To my verie Reverend good Lord, and Brother, My Lord, the Bishop of Aberdene.

My Reverend good Lord, and Brother.

I Never thinke of your Lordship, nor haue occasion to wryte, but my griefe encreaseth, for want of your L. assistance, and counsell, in these necessarie tymes, for our Church. But wee must submit our selues to the will of GOD; which, I pray, may bee done by vs patientlie, and willinglie. The Chancellar came this morning to me in Leith, &c. I rest, with my Prayer to GOD for your L.

Leith 16 May, 1633.

Your L. most assured Brother, SAYNCT-ANDREWES.

[Page]

Letter of a most Reverend Father in GOD, and most honourable Lord, Iohn Spotswood, Arch-bishop of Saynct-Andrewes, Primate, and Lord high Chancellar of Scotland; To Doctor Iohn Forbes of Corse; vpon the report of the Godlie death of his Father, Patrick Forbes of Corse, late Bishop of Aberdene.

To my Reverend and loving Brother, Doctor Iohn Forbes of Corse.

MOST DEARE BROTHER,

IF it bee true, which is commonlie sayd, and I verilie belieue, that great sorrowes are lessened, when others partake of the same; then may your griefe bee much eased, considering the numbers that beare a part with you in this great losse. In so necessarie a tyme, to bee bereaved of such Counsell, and Comfort, as GOD had furnished him with, I meane your worthie Father, for the directing of some, and strengthening of others, I know not what it portendeth to our Church. When Bishop Elphinstone, the Founder of your Colledge, was layde in Graue, the tradition is, that a voyce was heard cry, Tecum, Gulielme, Mitra sepelienda; and, that the Pastorall Staffe brake in pieces. Hee was certaynlie an excellent man; and I may truely say, since him, vnto your Father, there arose not the lyke in that Church. What say I, in that Church? Everie man can speake of that hee hath knowne, and seene: and for my selfe, I speake trueth; So wyse, judicious; so graue and gracefull a Pastor, I haue not known in all [...]ny tyme, in anie Church. Not to speake of his learning [Page] in all sortes of Divinitie, of his prudencie in Church-governement, of his solid advysses in matters of State, or of the manie gracious conferences I haue had with him in private. I shall never forget the answere hee gaue to some Brethren, who desired of vs a Letter to his Majestie, for dispensing with their obedience to the order praescribed in the ministration of the holie Sacrament, when all had consented to wryte, as they desired. And Will you, sayd he, justifie the doctrine of these men, who haue called the reverend gesture which we vse, Idolatrie, & raysed such a schisme in our Church? Till they bee brought publicklie to confesse their Errour, or Heresie rather, I shall never bee yeelding for my part. It was before indifferent, nowe I esteeme it necessarie, in regard of the false opinions they haue dispersed, to retayne constantlie the forme wee haue receaved. With such a zeale, and courage, did hee in that matter expresse himselfe, as they that made the motion, were strickē dumbe. Surelie, I my selfe, that never behelde him without reverence, did heare him that day with wonder. To remember these things, it doubleth my sorrow: But hee was come to yeares; and this Age not worthie to enjoye him anie longer. Let mee say this without flattrie; Our losses are some way recompensed in your selfe; GOD hath given you both Grace, and Learning; and the expectation is great, which the Church hath of you. Goe on, therefore, and bee comforted. Nothing in lyfe, I cōfesse, hath troubled my selfe so much, as the death of them I loved, & the death of your worthy Father in particular. But wee must yeeld to that Great Ruler, and knowe, that Hee disposeth most wyselie, both of persons, and of thinges. Hee is gone from [Page] vs, to a better Societie; vnto which I wish wee may all bee gathered in GOD His good tyme. I rest

Dairsie, the 2. of Aprill, 16 [...]5.

Your faythfull and assured Brother, SAYNCT-ANDREWES.

Letter of a right Reverende Father in GOD, Iohn Guthrie, Bishop of Murray, to Iohn Forbes of Corse, in recordation of his Father Patrick Forbes of Corse, late Bishop of Aberdene.

To my Reverend and deare Brother, Iohn Forbes of Corse, Doctor in Divinitie.

REVEREND AND DEARE BROTHER,

THE tydinges of the departure of your most Reverend Father, put a sore knell to my heart; and doubtlesse that wound had gone deeper, if with Iob, the thing that I was afrayde of, had not come vnto mee. At my last loosing from him, which (yee remēber) was fewe days, or rather houres, before his dissolution, I had no small wrastling in my Breast, betwixt Ioye and Griefe. Griefe, I say, and no wonder, beeing to parte from One, who was to mee in place of manie, and see his face no more. Yet had I beene vnthankfull to GOD, and vnduetifull to him, with whose soule, my soule was so nearlie knit; if I had not rejoiced in that grace of GOD, which I saw so aboundantlie in him, made manifest by the gracious speaches, which at that tyme dropped frō his lips. These two evills, which haue bene accustomed, in extremities, to affect the strongest, moved him not at all; not acerbitas doloris: Sleepe had departed from [Page] his eyes; appetite to meat or drinke, was gone; thus nature had fayled, & Medicine could no more worke yet all so patientlie endured, yea, so kyndlie and graciouslie accepted, as was wonderfull. Neither did the feare of Death, which is omnium terribilium terribilissimum, vexe him. Hee was not at that tyme to begin his acquaintance with It, as he at that instant professed, to our great comfort who heard him; and therevpon called to mynde a memorable storie, which he deduced at length, to our great admiration. Death was become familiar to him, and esteemed to bee in lucro. He was not as a tree hewen down by violence; but as a sheafe of corne comming in due season into the barne. Having served his Master aboue 70 years, hee could say with Hilarion, Egredere anima mea, qu [...] modo mortem formidabo, quae me meo creatori sit reddit [...] ra. What the renowned Arch-bishop of Canterburie, Lanfranck, prayed often for, That hee might die such a death, as hindered not his speach, was granted to your most Reverend Father, & more; having his speach articulate, and distinct, as ever, memorie and judgement aboue all that could haue bene expected. His last trust to me, which was his greatest care on earth, cōcerning the filling of that Sea with a man furnished, as the necessitie both of tyme & place requyreth, hath bene in part alreadie, and shal yet more fullie, (when occasion shall offer) by the grace of GOD, be discharged by me. A great Prelate is fallē in our Israell. The hole wherein that Cedar stood, argueth his greatnes, & will not be easilie filled. The Lord in His mercy provide.

In calling these things to mynde, I may be readilie thought a miserable comforter; but having to do with a man of vnderstanding, I am confident to obtayne leaue, to fixe my tabernacle here a little, and communicate with you, what haue bene the thoughts of my [Page] heart, concerning him who was your Father, & mine: the man on earth, I must acknowledge, whose counsell availed me most in the manifold distresses which were commō to vs both. I had a reverend estimation of him, while he was living, & know well how steadable he was both in Church and Common-wealth: but now being dead, I knowe howe it is that my affection is more bended, than when he was living: Dulciora vidētur omnia, carētibus, said Nicolas de Clamāgis, vpon the death of his deare friend. They who haue bene in their lyfe profitable to others, and by whose lyfe much more good may be expected, no marvell, if they be still lamented. But he is gone▪ Abiit, nō obiit: we haue somewhat of him that remaines after death: the bodie gone to the earth, there to rest, vnder the hope of that blessed Resurrection, Illo mane: the spirit returned to Him who gaue it: his good name, better than a good oyntment, remayneth with vs: and what he was, and hath done, shall be spoken of throughout the worlde, for a rememberance of him, both for his commendation, and incitation of others, who shall heare of him. His memorie is blessed. Those who truely feare GOD, speak of your most Reverend Father, with all respect: they speake of him (to the great joy of my heart) what hath bene observeable in him from his verie first beginning: A Chyld of God; One who earlie sought Him; & a Man of God, who being planted in the House of God, and flowrishing in His Courts, hath continued to bring foorth fruit, even in his old age. Ye will excuse mee, if (falling on this subject) I enlarge my selfe a little, and make faythfull relation to you of that which I haue receaved frō the mouthes of those of best Note in the kingdome, and whereto I my selfe, in the most part, haue bene privie.

That blessed Apostle S. Paul, served God from his [Page] Elders: from them he tooke his being, from them his pietie & Religion. Timothie, the first Bishop of Ephesus, had the lyke from his grand-mother Lois, and his mother Eunice. And was not this a great mercie of God towardes your most Reverend Father, that hee was the sonne of your Grand-father, whose name is great in the Church, for his zeale towards God, & his Religion, his cōversation 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 cōmendation. Herefrae it came, that your Rev. Father, who, as his first-borne, 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 frequentlie deplored, & lamented by him. But I remember when I was yet of verie tender yeares, to haue seene him at Saint-Andrews, folowing the studie of Divinitie, with great approbation. Then was he laying a good foundatiō for the time to come. God Almighty had shapē him for another course of life, than he intended; who loved alwayes to be exercised in reading, writing, informing, & instructing others, by declining all publik charge. That could not be. The Church had need of him; therfore he could not be hid. Herefrō came his emploiments publick, first at the Church of Keith; to the which hee was in a manner forced, by the earnest entreaties, yea, & obtestations of those of the Ministry of most respect in the Diocesse of Murray, where that Church lieth; and Aberdene, who had no smal, eyther losse or gain by the plantation therof. His labor there in the Lord, was not in vain: Res ipsa loquitur, and the posterity shal retain the monumēts. But there might he not stay, howbeit as vnwilling to leaue, as hee was first to vndergo that charge. He persued not Honour, [Page] but Honour persued him, as Nazianz. said of S. Basil, or as Cyprian of Cornelius, Bishop of Rome, Episcopa [...]ū ipsum, nec postulavit, nec voluit, nec vt caeteri quos arrogantiae & superbiae suae tumor inflat invasit, sed quietus et modestus, & quales esse consueverunt, qui ad hunc locum divinitus eligūtur. And a little after; Ipse vim passus est, vt Episcopatum coactus acciperet. The lyke is recorded of S. Cyprian himselfe, & others, who haue done most good in the Church of God. I think in his translation to Aberdene, I see the worthie Emp. Theodos. taking Nazianz. from the strayt and little Church wherein he taught, and putting him in a more large and famous, with these wordes, Pater, tibi, & sudoribus tuis, DEVS per nos Ecclesiam tribuit. What joye was to all honest minded men in his promotion? who thought no lesse of him, than the great Constantine was accustomed to speake of Eusebius, Bishop of Caesarea, Foelicem Eusebium, qui non vnius vrbis, sed orbis propè totius Episcopatu dignus esset. In him was the viue vpset of the Ancient Renowned Bishops Ambrose, Augustine, &c. No dumbe dogg, but endewed with the tongue of the Learned. He could speak a word in season. And it was seene in him, what S. August. observed of S. Ambr. In populo verbū veritatis rectè tractantē omni die Dominico. Wherin your most Rev. father was so instāt, that notwithstāding of his great age▪ & multitude of effairs, for which scarcely any one man was sufficient, yet could he not hearkē to them, who pittying him, wisht 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 cō versatiō, was such, as the devil himself speaking aganst him, shall be quickly detected. With what wisdome, care, & authority he governed that Sea, there is none who knoweth not. Bonis amabilis, improbis formidabilis, [Page] [...][Page] [...][Page]vtris (que) admirabilis. It must be truelie sayd of him, as of that worthie Iehojada, He hath done good in Israel, & towards God, and His House. As there was no vertue requisite in an accomplished Prelate, which was not in an eminent degree to bee found in him; So was there no state or person, within his reach, which did not partake of his good. That Bishopricke, which by injurie of tyme, wickenesse of some, and negligence of of his Praedecessours, was almost brought to the last cast, had him a Restorer. Your worthie and famous Vniversitie, founded by Bishop Elphinstone, and Hospitall by Bishop Dumbar, may vaunt of him, as of a second Founder. Those Churches in that Diocesse, which (I neyther can nor will say, were vnited, but) knit together in couples, to the destruction of manie thousand souls; and by his great wisdome and payns, haue bene sundered, and severallie planted, may cry, Hosanna: Blessed, &c. The Prophets, & children of the Prophets, to whō he was alwais most affable, & who came to him, as a Father, & Oracle, in al their doubts and distresses, may now cry, My father! my father! the chariot of Israel, and the horsmen therof! The countrey people, both Nobilitie, Gentrie, and others, who had him a common arbiter, for setling their questions & jarres, haue good reason now to take heede to themselues, and be more calme, and quyet: they know not where to find an odsman, and composer of their effayrs, so wyse, faythfull, and paynfull, as he was. I wil not mention his beneficence to poore friendes, and others in necessitie. I haue both over-seene and over-heard in my travells with him, when hee hath done with the right hand, what he would not haue the left hand the know. This is not all yet. His good was not cōsumed in these bounties. The most eminent seats in the kingdome found their losse in his fall. How modest [Page] and graue was his carriage? what wisdome & soliditie was in his advysses? Such weyght & authoritie was in al his speaches, that I may truely say, When he spake, the princes stayed talk, and laid their hand on their mouth: after his words, they replyed not; and his talk dropped on them. One thing graced all his doings, at home, and abroad; in publick, and private; his sinceritie, and Godlie purenesse. It may be sayd most justly of him, that Nazianz. sayd of Basil, [...], Hee cared not for the applause of men. The prayse that Cicero gaue to Brutus, and Marcelline to Pratextatus, is more competent to him, who did nothing to please; but whatsoever he did, pleased. My affection hath drawn me farther than I intended. Ye wil pardon mee. I must draw to that which hath withdrawn him from vs. That peremptory question propounded by the Royal Prophet, What man liveth, and shall not see death? I acknowledge to bee a triumphant Negatiue, and will giue no other answere than that of the great Apostle, STATUTUM est omnibus semel mori. But I see vnder that, a singular providēce of our God, in the death of His secret ones, which He acknowledgeth to be precious in his sight. How many haue sought after the lyfe of your most Reverende Father? layde their snares, consulted together in heart, and made a league agaynst him, and others with him? not for his or their offence, but for righteousnes sake; let this suffice for you who knoweth the guyse. But God hath not given him over to the will of his adversaries: he is gone to his graue in peace, and in a full age, maugre their hearts; and that same God hath filled their faces with shame: they haue begun to fall, and shall surelie fall: a part of them hath bene as stubble, and the rest will bee found in their monethes. This is the Lord's work, and is marvelous in our eyes. He hath foughten [Page] that good fight, finished his course, kept the fayth, & now enjoyeth the crown. His departure is aliorū majore damno quam suo. Most justlie may I say of him, as that famous P. Martyr wrote cōcerning the most learned Bucer, the two lights of those two glorious Vniversities of Cambridge & Oxford, Nunc ille ad suum nostrum (que) Dominū Iesum Christum, in pace migravit: Magno omnium piorum luctu, & meo inter caeteros maximo. And a little after, Illi optimè consultum est, nos miseri & infoelices habendi sumus, qui adhuc procelli [...] calamitatum jactamur. The taking away of the righteous, & men of merit, is a Prognostication of evil to come. The Lord make vs wise, to prevent it, & careful, every mā in his station, to proue faithful. Hereafter (deare brother) you must be to me in stead of your Father. And my wish, as my hope is, that this Church shall haue a Rod out of that Stock, a younger Greg. Naz. to fil the rowme of the Elder. In the meane tyme, let mee entreat you to make vse of me, as one who reverencing the grace of God in you, will studie to approue himselfe

Your most affectionate loving Brother in CHRIST. IO: B. of MVRRAY.

Edinb. 4. Apr. 1635.

Letter of a Right Reverende Father in GOD, Thomas Sinsarfe, then Bishop of Brechin, (now Bishop of Galloway) to Iohn Forbes of Corse; concerning the decease of his father, Patrick Forbes of Corse, late Bishop of Aberdene.

To the Reverende, and his beloved Brother, Doctor Forbes ▪ Laird of Corse.

REVEREND BROTHER,

THE losse which commeth by the death of your worthie Father, is neither only, nor most yours. [Page] Our Church hath lost a Father with you; yea, the Churches losse is greater than yours. Publik losses, in vpright judgements, go before private, & the Church her children, who are deprived of him, are both mo in number, and so the more to be pittied; as lykwyse in a greater spirituall infancie, and so had more need of a fatherlie care. These thoghts made me to doubt, whether you or I needed more comfort. Sure, wee need both. In one thing I yeeld vnto you, that your losse is double; you being both his son by nature, & a child of our Church by grace. For the cōmon losse, let vs both condole; and that so much the more: that as one sayd, Learned men, when they die, should be more lamented than kings; because kings haue heyrs, & learned mē haue none. So may we say, Our sorrow ought to be the greater, when such glorious starres are darkened: for we are not sure of so bright to fil their place. As for your particular, I can not deny, but ye haue sufficient cause of sorrow; and therefore I will not preasse on you a stoicall apathie, but onelie invite you to a Christian moderation: first, from th' Apostle, because your sorrow is with hope of meeting again: next, from God's lōg lend of him vnto you. God took not your Father from you, till He made your selfe a Father: &, which I account more of, till ye had by your father, in a long enjoied societie, as full a spirituall education (so to speak) in your ryper years, as ye had naturall in your yoūger. And this is some way singular in him & you; that we haue not in our Land a Prelate who hath left behind him a son of his owne calling, so advanced in age, and so rype in gifts. Let me close these few lines, with two words; one for my selfe, & another for you. For my selfe; I pray GOD, that the viue representations of Vertue and Grace, which I ever saw in your Father, and with the which, so oft as I was in his companie, [Page] I was wōderfullie affected, may haue still force with mee, to stirre vp in mee the lyke. And for you; seeing God hath placed you as a Star in our Church, & that right glorious▪ in your own Spheare; goe on, I beseech you, more & more, to approach to your Father's light: that the losse which our Church hath sustayned by his removall, may be repared by you; and the setting of one Sunne, may bee the rysing of another. This shall be a part of the daylie prayer of

Edinbr. the 5 of Apr. 1635.

Your verie loving Brother, TH. B. of BRECHIN.

Letter of a Right Reverend Father in GOD, Iohn Maxuell, Bishop of Rosse, to Io: Forbes of Corse; in recordation of his Father, Patricke Forbes of Corse, late Bishop of Aberdene.

To the right worshipfull, D. Iohn Forbes, Preacher in Aberdene.

WORTHIE SIR,

HEaring of the happie death of your worthie Father, as I could not choose, but blesse God for it; yet can I not, but regrate the great losse I haue by it. With what a fatherly and tender affection did he embrace me, when first I receaved holie Orders, & had a station neare to his? How happie was I vnder his governement, when shortlie after in God's mercie, for the good of His Church, he was advanced to the Sea of Aberdene. In my difficult service at Edinburgh, how oftē haue I bene refreshed with his pious & prudent directions, and advice? And when latelie GOD brought me agayne to serue in these northerne parts, when in my journeyes, Northward and Southward, I had the happinesse to enjoy him, at his own house; what encouragements haue I had from him, in these [Page] difficult tymes, to goe on in God and the king's service? Next to you, giue me leaue to say it, I haue reason to bemoane the losse of a Father. Yet non amisimus, sed praemisimus. And if anie thing be to be regrated, it is the losse the Church suffereth, and chiefelie hoc temporis articulo; that howsoever we haue a pious and gracious king, whom I pray God Allmightie to blesse with an happie and long Reygne; yet variis & acerbis casibus concutitur. What might not be expected from him, who was Consulendo prudens, eloquendo facundus, & agendo fortis?

Hee is dead; yet shall ever liue in the myndes and memories of good men. The good order and peace established in his Diocesse, the flowrishing Reformation of the Universitie and Schools of Aberdene, the happinesse of both Citie and Towne of Aberdene, in a pious, learned, & able Ministerie, the peace setled in the countrey, discutiendo humiliora negotia, his exemplar pietie at home, his fatherlie authoritie in his Sea, his fidelitie, wisdome, courage, and pietie, in acquyting himselfe as became a Prelate, Counsellor, & States-man, will make his memorie blessed, with all who feare GOD, to the worldes ende.

Suffer mee, a little, to solace both you and mee, by remembring what hee was, although my expression be short of his worth.

Vir fuit vt natalibus, sic dignitate clarus; moribus vt scriptis politissimus: qui ad doctrinae orthodoxiam, vitam priscae pietatis, & animum nihil praeter charitatem, Ecclesiae emendationem, & vnitatem Spiritus in vinculo pacis spirantem attulit.

In eo maximum pacis & quietis studium, summa contensionum & rixarum fuga, vt nisi de necessariis contendendum minime putaret: qua animi moderatione et aequitate vt partiariorum Theologorum iram & invidiam, ita[Page]verè Catholicorum & optimorum amorem & benevolentiam meruit.

Episcopus fuit omnibus virtutum numeris absol [...]tus; In eo, Chrysostomi profluentis orationis copiam, Hilarii Cothurnum, Basilii suaeviloquentiam, Cypriani disciplinam, Hieronymi in Scripturis peritiam, Augustini in disputando acumen, Ambrosii aculeos, Gregorii puram nulloque fuco vitiatam pietatem; in eo deni (que) tanquam in vna tabula, vividum Episcoporum Exemplar, videre fuit.

Gravis nec severus, facilis non contemptus, &, quod paucis datum, non minus amabilis, quam venerandus.

Res Ecclesiae tam abstinenter quam alienas, tam diligenter quam suas, & tam relligiosè quam sacras administrabat.

Quid multis? dignum vita sortitus est exitum, & animā virtutibus, & pietate onustā bene de Repub. Christiana meritam DEO reddidit. DEVM veneror vt omnes & singuli virtutum ejus vestigia prementes, eundem sortiarum vitae exitum.

Sir, the manie bondes whereby I was tyed to the dead, haue made mee burst out in this weake expression, of a strong affection, both to condole, and congratulate with you. And yet when all accountes are made, blessed bee GOD, we haue more true ground of true joy and content, than sorrow and discontent. So praying GOD All-mightie, to blesse you with manie good dayes, I rest▪

Edinb. 6. Apr. 1635.

Your Loving Brother in CHRIST, IO: ROS [...]ENSIS.

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Letter of a right Reverend Father in GOD, Adam Ballendine, Bishop of Aberdene; To Doctor Iohn Forbes of Corse.

To his Reverend Brother, Doctor Iohn Forbes of Corse.

MY DEARE AND REVEREND BROTHER,

HAVING now viewed and seene these partes, I glorifie GOD, who hath comforted mee in giving so happie Preachers to this Towne. This, vnder GOD, was the worke of your happie Father, of blessed memorie; to whome succeeding ages are beholden for the same; and for the restitution of the Colledge, whollie ruinated, till it pleased GOD, to stirre him vp: as also in reviving the Episcopall Revenewes, in a farre better measure than hee found them. These workes, beside the great giftes given vnto him by GOD, speake yet for him, after his death. I professe, next vnto the conscience of my Calling, and the Commandement of GOD, his praeceeding example, doeth moue mee to an holie emulation, having succeeded to him in this Place. And I wish to GOD I had also succeeded to his Vertues. In this, GOD hath blessed you, qui es optimi patris, non degener filius. Your Sermons, Disputes, & Conference, haue refreshed me. The LORD encrease His Graces, and crown them with Perseverance. Exspect from me, what in GOD I am able to performe. The Grace of GOD bee with you.

Your Brother in the LORD, AD: ABERDENE.

Aberd. ultimo Septemb. 163 [...].

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Letter of a Right Reverend Father in GOD, David Lyndsay, Bishop of Edinburgh; To Doctor Iohn Forbes of Corse.

To the Right Worshipfull, and my well-beloved Brother, Doctor Iohn Forbes of Corse.

RIGHT WORSHIPFULL,

I Receaved your Letter: Ye shall assure your selfe, that what consisteth in my power, I will doe, to further your Right; both for your owne worth, and for your Father's sake of blessed Memorie, a learned, wyse, and a couragious Prelate; who in his lyfe was a mirrour of Pietie, Iustice, and Sobrietie: expressing in his action, what hee perswaded in his doctrine. I pray to GOD, that as yee haue begun, so yee may proceede, to walke in his foot-steppes: that so the want of him, may bee supplyed, to the glorie of GOD, the good of CHRIST'S Church, and the joye of vs, who had the happinesse to be his Friends, and Colleagues, whyle hee lived; and hope after this lyfe, to bee gathered with him, to possesse the Inheritance that our blessed Saviour, the LORD IESUS, hath promised, and purchased, by His Passion: To whose Grace, I haue you heartilie commended, and shall ever remayne

From Holie-Rood-House, the 3 of October, 1635.

Your loving Brother, and assured friend, DA: EDENBVRGENSIS.

ADVERTISEMENT TO THE READER.

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KNow (gentle Reader) that these Letters of the Bishops, are not placed heere according to the order of their Episcopall Seas, nor with respect of persons; but onlie according to the order of tyme, expressed in the date of everie Letter.

Pars Epistolae Magistri IOANNIS SETONI, Philosophiae Professoris, in Collegio Mareschallano, quod est Aberdoniae, ad Reverendissimum in CHRISTO Patrem, ADAMVM BALLENDINVM, PATRICII FORBESII Proximum Successorem in Episcopatu ABERDONENSI.

EXtinctis (Reverendissimè Praesul) inclytae nostrae civitatis luminibus, Reverendo Praesule, Sancto in CHRISTO Patre Patricio, Domino à Corse, &c. 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, vtroque praestito: obscuram (vt alia taceamus) prius Lynci Apocalypsin, luculenta sua illustratam exegesi, lippo perspicuam & facilem reddidit. Divinae in Ecclesia [Page] 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 disertū praedicamus, imitandum si imitabilis esset. Ad Episcopatus non affectati, sed obtrusi apicem illata piae modestiae vi evectus, languentē 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. Mores, vivū 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, tāto Praesule dignus filius, Patrimonii ampli, eximiarum (que) 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, stilo (que) erudito celebrantes. Sed renovata viri memoria, vulnus recruduit, dolor invaluit [...] Sola tua virtus, Reverendissime Praesul, &c.

NOBILI, CLARISSIMO, ET REVERENDO VIRO, D. IOANNI FORBESIO, BARONI DE ONEIL, DOMINO à COTHARIS, S. S. THEOLOGIAE DOCTORI EXIMIO; Ejusdemue Professori spectatissimo, Universitati Aberdonensi summo cum gaudio, postliminiò revocato, Ejusdem (que) Rectori Magnifico, &c. Hanc suam feralem opellam D. D. LEOCHAEUS.

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EN Tibi (Clarissime Domine) in tant [...] hac Lachrymarum abysso, Leocheïanas etiam & has nostras Noenias, ad peracerbum Sanctissimi Tui Patris funus vbertim 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 correptum (que) [Page] (dum in haec) sincerè & ex animo profiteor. Accedebat & insuper (quod quidem Rectorem te nostrum ne [...] tiquàm latet) Vocationis meae gravissimae (quâ quidem in dies horas (que) incessanter detineor) sollicita inspectio, quae quidem vel te judice, [...] penè omnia à Studiis meis exulare jubet. Et certè (vt quod res est sincerè & sine fuco) nisi Autoritatis tuae vrgentes impulissent stimuli, vtique ego consultiùs multò & conducibilius Schaeddicum hoc suppressissem, & stillantes has lachrymarum guttas à me meis (que) 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 vti speramus injucundum futurum. Vtut sit, si Genio tuo haec qualiacunque esse vides, caetera profecto ego sùs (que) dè (que) & 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 FVNEBRIS, 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, &c. 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.

ORATIO FVNEBRIS, 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, &c. 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.’

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SI ingentis doloris praenuntiae, stillantes hae ab oculis Lachrymae dicturientis linguam nō retardarent, uti (que) 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 [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] 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▪ PATRICIVS, Miseratione Divinâ, Episcoporum penè omnium nostri seculi [...]: PATRICIVS, PATRICIORVM ad unum omnium maximè Patricius: Ille unus, per quem stetit foro Iustitia, Literis decor, Religioni nitor: In Orthodoxâ Religione constantissimus Constantinus: In solerti Politiae, cùm Civilis, tùm Ecclesiasticae moderatione, [...], Athaenasius:Patricius in Patrum albo merito adseribind [...]. Ille omnium augustissimus Augustinus: Ille unus Chrysostomus omnium maximè [...]: Ambrosius 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 us (que) adeo quondā conspicuum, nunc verò hei quàm luridum, squalidum jam, & de more exangue, cunctis vel exteris jure meritò maximè suspiciendum exhibuerint: cujus vel vultus exterior, [Page] 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 [Page] omnes exindè identidèm quae pullulastis praelustria FORBESIORVM germina: Testor & vos ex COTHARISIA qui pridèm, quique ex eâ non ita pridèm pullulastis Mavortia FORBESIORVM 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, siue 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 pensitemꝰ. Quidni ergo omnium maxime [...] tandem futurus, [Page] 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 FORBESIVM 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 PATRICIVM qui habuistis, & ardentissimo eundem desiderio retinuisse toties subinde qui exoptastis.

Idipsum quidem olim providè (prout solebat) [Page] praevidit Serenissimus aeternae memoriae IACOBVS SEXTVS:Episcopus merito designatus a Iac. Sexto. qui (praeterquam quod PATRICIVM hunc nostrum, ipsissimo PATRICIORVM suorum in albo adscriptum, & non mediocri Literaturae tincturà aspersum vidisset) ulteriori honorum cumulatione eundem pro meritis liberaliter afficere non destitit: vnde illa illi Episcopalis Mitrae reverentia, meritissimo quidem jure, ac sine vllo ambitu cessit: vnde illae faustissimae Cleri, Procerū, vulgiue, & omnium subsequutae 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, vlterioris dignitatis spes maxima de Antistite promovendo superstes semper fuit. Cujus quidem tanta tamque augusta, in Politiâ cùm civili tum Ecclesiasticâ authoritas, vt in votum nutumue suum, quocunque voluerit (nec enim ejusdem Voluntas à normâ rectae rationis vel tantillùm declinaverat) Collegas vnà omnes [...] identidem traxerit.Patricii mi [...]a in pellici [...]ndo & perorādo dexteritas incō ventu Senatorum. Quod si nonnunquam) vti vt 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 [Page] 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 IACOBI 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 cùm subeundis tùm consummandis, inter omnes omnium maximus, à verè Maximis Regni nostri Antesignanis, FORBESIVS dum vixit semper perstitit:Bernardus ad Cantie. Cap. [...]6. vti 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,Ejusē 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 [Page] Cathedrà, palam cunctis significare non destitit: Insignem verò illam Nilammonis pusillanimitatem (de quo expresse Sozomenus) an potiùs 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 potiùs, (quâ pro tempore in tantae Provinciae regimine suscipiendâ extra modum laborabat) inter orandum, praesente Theophilo extremùm expirasse pro certò accepimus: PATRICIVS 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 [Page] 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 PATRICIVS, 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 labore & 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. PATRICIVS, [Page] [...] [Page] [...] [Page] 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. IOANNIS FORBES II,Patricius praesentia & pietate filii sui D. Ioannis 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, Clericis (que), 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 Vitae (que)ue pertaesum, extremae [Page] 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 vsque (quantum in me) humillimè agnoscam: DOMINE DEVS 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 DOMINVM bonum habemus) laudantibus dicebat, det mihi DEVS 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 Apothegmatū ejaculatione extremā 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 [Page]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 FORBESIVS: Sublimiora deinceps magis (que) 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 BARONIVS, Mentio D. [...]oct. Baro [...]ii, qui Pro [...]inciam hāc [...] 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 [Page] illa Ruth, tam strenuum Messorem [...] insequi voluisse, & derelictas nonnullas meritorum laudumue spicas pro virili in unum colligere, collectas (que) ad immortalis Memoriae aram officiosè prout par est litare.

DEUM Immortalem,Exep [...]ata oratoria. quorsum adeò in singulis (cùm 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, tātâ, 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 DEVM 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 [Page] 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, Coelituū 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 gratabūdâ praesētia, & majestate plus quam virili, quantum quondam Borealis haec BRITANNIAE plaga congloriabatur; tantundem hodie incredibili gaudio perfunduntur C [...]elites, obviis uti aiunt ulnis, FORBESIVM 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 Ioshuâ strenuo, virtute Coelesti instructissimo.

Alloquitur Academiā Reg. Aberd.Tu verò ALMA MATER ACADEMIA tant opere nuper quae congloriabare, loetabundâ Cancellarii tui presentiâ, ac invictissimo ejusdem praesidio [Page] 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, summam (que) 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, PATRICIVS, 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: CONFVNDERE hodie, & sacco cilicio, & cinere adspersa, sparsis crinibus Melpomenen refer: ultra nobis ne sis Naomi, post [...]ac cunctis sed sis Mara: amarulentā quippe te DEUS tuus ex indignatione sua, per dilectissimi tui Elimelech peracerbam mortem; laetabūdam te reddat idem ex misericordia, per subventuri Boaz gratabundam humanitatem. Vos verò Clariss. Chariss. nostri Collegae, (quos corpore non tantum adeo,Parauesis [...]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 us (que) animi sui effusionē tam sedulo & misericorditer, Invictissimus fubinde praestiterit Dynasta PATRICIVS. [Page] Quoties in vos & pro vobis Miserecordiae [...] effusa? Quam saepè pro salute & tranquillitate Reip. vestrae, violentissimis inimicorum insultibus obviam factus, tam strenuum se per omnia Pugilē exhibuerit; Diffractis quibuscun (que) 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 quos (que) Praesulis amicos. saluberrimo Prudentissimi Patris destituti consilio, subsidio & regimine singulari: Illum, illum hodie ut normam vitae, & singularē pietatis Archetypū vobis unicè cōmendo, illius vestigia premenda propono. Contemplamini hodie & amplectimini (pro tantillo quod restat solamine) patrissantem in omnibus filium D. IOANNEM FORBESIVM 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 multū mitigari debet.

Vos vero aeterni & inviolandi FORBESII Manes ( [...]) accipite hodie & in aeternū hanc, cuicuimodi esse videtis,Aeternum val [...]dicit. feralem Parentationē, 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, &c.
Quam ad DEI gloriam, & audientium aedificationem, & proprii doloris levamen, pro Concione proposuit IOANNES FORBESIVS Filius.

[Page]

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, [Page] qui te corroborat, tibiue donat ut

Celsio [...] astrorum flummis, & Numine plenus,

Hostica despicias agmina, tela, minas.

Conspicies enim Coelos apertos, & videbis gloriam DEI, & IESVM 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.

§

§

1

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 [...], Iustinus Martyr Dialogo cum Tryphone Iudaeo, & Tertullianus Lib. 2. adversus Marcionem, Cap. 9. commemorant Iudaeos interpretari Psalmum hunc de Ezechia Rege, ac si illi esset à Domino dictum, Sede à dextris meis, &c. Ubi etiam hanc [...] prolixè refellunt Iustinus & Tertullianus.

Chrysost. in hunc Psal. refellit etiam quosdam insanos Iudaeos Zorababelem hic intelligi somniantes.

Rabbi David Kimchi in hunc Psalmū; ‘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 Iustitiae: sicut dictum [Page] 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 illū quem loquutus est Melchisedec.’ Haec ille. Postquā autem, commemoravit ibi David Kimchi stultam istam veterum Rabbinorum expositionē 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 Ioseph Paraphrastes Chaldaeus, in suo Targum in Psalmos, Titulū 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 Hebraicū LEDAVID [...] retineat in sua Paraphrasi: Divina tamen providentia factum est, ut in Titulo hujus Psalmi cx. & duorum proximè antecedentium, clare & perspicuè interpretaretur LEDAVID, Per manū 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.

[Page]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, &c. Matthaei 22. Psalmus hic Propheticus est de Regno & Sacerdotio Servatoris nostri IESU 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 Ioquutus; Dominus dixit. Analysis vers. 1▪ 2. Cui? Domino meo. 3. Quid? Sede ad dextram meam, &c.

DIXIT IEHOVAH.] Pater Filio dixit, non inspirando,Dixit IEHOVAH, Domino meo. neque externo intermediae vocis ministerio, sed gignendo Sapientiam suam, dedit ei omnia Patris placita Vide Aug. Tract. 47. et [...]4. in Evāg. Ioann,. 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 Iordanem, 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 [Page] nos quando audivit, non audivimus; sed loquenti quod audivit, & scribenti credidimus. Audivit ergo prorsus: audivit in quodam secretario veritatis, in quodam mysteriorū Sanctuario, ubi Prophetae in occulto audiverunt, quod in aperto praedicaverunt. [...]bi audivit David, qui cum fiducia magna dixit, Dixit Dominus Domino meo, &c.

Dominus dixit; ergo certo & infallibiliter fiet. Vide Aug. in hunc Psalmum. Consec [...]rium.

DOMINO MEO.] Aug. Et eo ipso quod earnem accepit CHRISTVS, 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 IESU 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 Ambrosius 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 Ambrosius 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 [Page]diceret, DIXIT DOMINUS DOMINO MEO, SEDE AD DEXTRAM MEAM. Quomodo enim Filium suum Dominum nominaret? Lex prohibet▪ repugnat Religio, abhorret Fides, vt 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, IOANN. 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, &c. Quomodo (inquit) nos [Page] 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 Ambrosius, in posteriore Apologiae David, cap. 4. ‘Una (inquit) quaestione DOMINUS noster IESUS CHRISTUS omnium Haereticorum ora sepsit, sacrilegia conclusit. Non solum enim Iudaeos, sed & Photinianos, & Arianos, & Sabellianos hac redarguit quaestione, &c.’

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 & DEVS mi. Ioann. 20.2 [...] ▪

Sede ad dextram meam, donec, &c. 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; DEVS non sedet, assumptio corporis sedet, huic ergo pracipitur vt sedeat qui homo est, qui assūptus est. Haec ille. Audit quasi [Page] "homo,Modus dic [...]ndi. Sede. Sede, sedet vero quasi DEI Filius, inquit Ambrosius, posteriore Apologia David, Cap. 4. Non quod alius audiat, alius sedeat, sed quia homini honor datur propter dignitatem personae Filii DEI. ‘Qui (ut loquitur Ambrosius, Lib. 2. de Fide) non ex praecepto, neque ex gratia, sed quasi dilectissimus Filius ad dextram DEI sedet.’ Et paulo post ibidem Ambrosius ait; CHRISTVS vt 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 vt 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 loquutus 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 vt sederet, vsus 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 DEVS est sempiternum habet Thronum: Thronus tuus, inquit, DEVS in seculum seculi. Neque enim post [...]rucein & Passionem hoc honore donatus est DEVS: sed vt homo accepit quod jam habebat vt DEVS — vt homo igitur audit, SEDE A DEXTRIS MEIS; Nam vt DEVS aternum[Page]habet Imperium. Haec Oecumenius.

DOMINVS Pater (inquit Ambrosius) 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 cōsuetudinem (inquit) nostram, illi consessus offertur, qui aliquo opere perfecto victor adveniens, honoris gratia promeretur vt sedea [...]. Ita ergo & homo IESVS CHRISTVS 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 vnius sedis offertur Filio consessus à Patre, qui vnius 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 DOMINVS à David sedens prophetatur, stans vero à Stephano praedicatur: ECCE, VIDEO COELOS APERTOS, ET IESUM STANTEM AD DEXTERAM DEI. Primo omnium DEVS qui incorporeus & invisibilis est, sedere aut stare quomodo potest? Deinde autem quali subsectio sedeat DEVS 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 vt modo ejus POTENTIA, modo MISERICORDIA describatur. Nam vtique pro potestate Regis sedere dicitur, pro bonitate intercessoris stare suggeritur. 1. Ioan. 2. Ait enim beatus Apostolus; Quia Advocatum habemus [Page]apud Patrem, IESVM CHRISTVM. IVDEX ergo est CHRISTVS, cum residet: ADVOCATVS est, cum assurgit. Iudex planè Iudaeis, Advocatus Christianis. Hic enim stans apud Patrem, Christianorum licet peccantium causas exorat: ibi residens cum Patre, Pharisaorum persequentium peccata condemnat. Illis indignans vehementer vlciscitur, his interveniens leniter miseretur. Hic stat, vt suscipiat Stephani Martyris spiritum: ibi residet, vt condemnet Iudae Proditoris admissum. Haec ibi Ambrosius.

DEXTRA DEI, Non est corporis DEI pars; nam DEVS spiritus est incorporeus,Dextra Dei immensus, impartibilis, &c. 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. xxvj.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.

[Page]Addit vero ibidem Ambrosius; 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 vt ovium partem primus Agnus obtineat, & sequuturo 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 Ambrosius.

Eodem sensu Augustinus; Dicamus (inquit) quomodo id quod Altissimus suscepit ex nobis in Coelū levaverit, ad dexteram. Patris collocaverit, ac fidei nostrae certum pignus dederit, vt secura sint membra de tanto Capite, fideliter (que) 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, vt Filius sedeat ad dexteram, sed ipsam dexteram intelligite Potestatem, quam accepit homo ille susceptus à DEO, vt 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 CHRISTVS, potestatem acceperit judicantis. Haec Augustinus.

Ambrosius 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 & [Page] 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 vsque in ea quae sunt intra velum: quo praecursor pro nobis ingressus est IESVS. Hebr. 6.19.20. Benedixit nobis DEVS omni benedictione spirituali in coelestibus in CHRISTO. Ephes. 1.3.

Qui vicerit (inquit) dabo ei vt 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, vt sint vnum, sicut & nos vnum 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 quaedā unitas. Nempe inter Patrem & Filium substantialis, & inter CHRISTUM & Ecclesiam Mystica ac Spiritualis, per quā 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 Ambrosius, 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 ubi (que) 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. [Page] 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. [...].

Iustinus Martyr in Apolog. 2. pro Christianis; Quod vero (inquit) CHRISTVM post resurrectionem à mortuis Pater omnium DEVS Coelo illaturus fuerit, Et t [...]stim niis patru [...] atque ibi tantisper detenturus [ [...]] dum hostiliter adversantes ei daemones percutiat, & eorū 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 SCABELLVM PEDVM TVORVM. Virgam virtutis emittet, &c. Haec Iustinus.

Ambrosius Tractatu in Symbolum Apostolorum, Cap. 6.Vnius locspatio cont [...]netur Chr [...]tus ratio [...] corporis▪ Sequentes (inquit) Filium DEI IESUM, qui penetravit Coelos, & in dextera DEI sedens, & omni consistens loco, nihil suae prasentiae vacuum derelinquit: licet eum vnius 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, vt non auferat veritatem. Haec Ambrosius.

Noli itaque dubitare (inquit August. Epist. 57.) IBI nunc esse hominem CHRISTVM IESVM, vnde venturus est, memoriter (que) recole, & fideliter tene Christianam confessionem, quoniam resurrexit à mortuis, ascendit IN COELVM, sedet ad dextram Patris, NEC[Page]ALIVNDE QVAM INDE venturus est ad vivos m [...]rtuos (que) 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 PVTANDVS VBIQVE DIFFVSVS. Cavendum est enim, ne ita Divinitatem adstruamus hominis, vt veritatem corporis auferamus. — Vna enim persona DEUS & homo est, & vtrumque est vnus CHRISTUS IESUS, vbique per id quod DEUS est, IN COELO AVTEM PER ID QVOD HOMO. Haec August. Epist. 57. ad Dardanum, in solutione quaest. 1. Idem etiam tractatu 50. in Evangelium Ioannis; 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, & eis 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 vltimo 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 DEVS, & donec seni [...] confecti eritis, ego sum Esai. 46.4. simile est dictum illud Apostolicum, [...]portet enim ipsum regnare donec ponat omnes[Page]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 CHRISTVS 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) CVM TRADIDERIT REGNVM DEO ET PATRI: Quasi modo non habeat Regnum DEVS & Pater? Sed quia omnes justos, in quibus nunc regnat ex fide viventibus, Mediator Dei & hominum, homo Christus Iesus 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, vt 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 Iustinus Apol. 2. verbis superius citatis.

Eodem sensu legitur DONEC, ut certam operis perfectionem, non autem Temporis limitationem [Page] 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 intelligendū, quod subjecerit omnia Filio, vt ipsum Filiū 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, vnde & Salvatorem expectamus DOMINVM IESVM CHRISTVM, qui transfigurabit corpus humilitatis nostrae conforme vt 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 [...] CHRISTVM traditurum Regnum DEO & Patri, vt adimat sibi, &c. Haec August. Lib. 1. de Trinitate, Cap. 8.

Chrysostomus etiam in hunc Psalmum, ut oste [...] dat CHRISTVM 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, CHRISTVM 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. SCABELLVM PEDIBVS] Id est, sub pedibus, [Page] 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 Iudicis, 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, &c. dixit DOMINVS. 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 Iudaei & Graeci.

Augustinus Iudaeis & 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 [...]rū 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 [...] [Page] [...], &c. 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 CHRISTVS, 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 vt 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 [Page] nos ab omni peccato, 1. Ioan. 1.7. Qui Agnus DEI tollit peccatum mundi, Ioan. 1.29. Purgationem peccatorum nostrorū 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. Ioan. 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; DOMINVS est mihi adjutor, nec metuam quid faciat mihi homo, Hebr. 13.5.6. Hinc omnia valemus per CHRISTVM 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 [...]

[Page]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 CHRISTVM liberamur à metu mortis, Hebr. 2.15. Mortis, inquam, TVM AETERNAE illius quae secunda mors dicitur: [...]um aeternae [...]ortis, quae [...]cunda di [...]tur. Nullae enim condemnatio est iis qui sunt in CHRISTO IESV, 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. TVM 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 eaue haud quaquam fallente persuasione & confidentia.

1. Quia persuasi sumus neque mortē 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 DOMINVM, ibidem versib. 6.7.8.

Cyprian.Hinc Cyprianus; Quod interim (inquit) morimur, [Page]ad immortalitatem, morte transgredimur: nec potest vita aeterna succedere, nisi hinc contigerit exire, Non [...] sed transit [...]. NON EST EXITVS ISTE, SED TRANSITVS, & temporali itinere decurso, ad aeterna transgressus. Quis non ad meliora festinet? Lib. de Mortalitate. Et supra eodem Libro; Ejus est mortem timere, qui ad CHRISTVM nolit ire: ejus est ad CHRISTVM nolle ire, qui se non credat CVM CHRISTO INCIPERE REGNARE. Scriptum est enim, Iustum fide vivere. Tunc in [...]piunt regn [...]re cum Chr [...]sto. Si justus es, & fide vivis, si verè in DEVM credis, cur non, cum CHRISTO futurus, & de DOMINI pollicitatione securus, quod ad CHRISTVM voceris, amplecteris; & quod Diabolo careas? SIMEON loetus de morte jam proxima, & de vicina accersitione securus, accepit in manus Puerum, & benedicens DEVM, 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; DEVS tecum loquitur, & tu mente incredula perfidus fluctuas? Hoc sine dubitatione credend [...]. DEVS de hoc mundo recedenti tibi immortalitatem pollicetur, & tu dubitas? Hoc est DEVM omnino non nosse; hoc est, CHRISTVM credentium DOMINVM & Magistrum peccato incredulitatis offendere; hoc est, in Ecclesia constitutum, fidem in domo fidei non habere. Quantum prosit exire de seculo, CHRISTVS ipse Salutis atque vtilitatis 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,[Page]& ostendens, cum chari, quos diligimus, de seculo exeunt, GAVDENDVM POTIVS QVAM DOLENDVM: 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 vt cruciatus ejus & gemitus interim differatur. Mortalitas ista vt Iudeis & Gentilibus & CHRISTI hostibus pestis est, Saelutari [...] [...]xcessus. ita DEI servis salutaris excessus est. Hoc quod sine vllo discrimine generis humani, cum injustis moriunt [...]r & justi; nō est quod putetis bonis & malis interitū esse communem. AD REFRIGERIVM IVSTI VOCANTVR, Ad refrige [...]um. ad supplicium rapiuntur injusti. Et inferius; Nobis praeceptum est, vt 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, vt proficiscentes, vt 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, vt nos merito ac jure reprehendant, quod quos vivere apud DEVM dicimus, vt extinctos & perditos lugeamus. Vivunt apud DEVM. Et postea; Potius, fratres dilectissimi, mente integra, fide firma, virtute robusta, parati ad omnem voluntatē Dei simus: Pavore mortis excluso, immortalitatē quae sequitur cogitemus. Hoc nos ostendamus esse quod credimus, vt neque charorum lugeamus excessum: & cum accersitionis propriae dies venerit, incunctanter & libenter ad DOMINVM ipso vocante veniamus. Et paulò [Page] post; Amplectamur diem, Libenter moriamu [...] qui [...] ad Dominū 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, vt Patriam nostram videre, vt 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; vt cum his cito esse, vt cito ad CHRISTVM venire contingat, optemus. Haec omnia Cyprianus, Lib. de Mortalitate.

Ex his patet quae fuerit Cypriani sententia, destatu animarum à corporibus separatarū: nempe,Status omnium animarum, à corporibus separ [...]tarū ▪ qua ad secund [...] ̄ mortem non transeunt. omnes fidelium animas, omnes hominū 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, [Page] 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 Papistarū 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, [Page] Paradiso restitui, in Patriam regredi.

Iacobus 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 DEVM 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 [Page] 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 loquutus est eo loco Apostolus Paulus, talis debet intelligi, vt [...] per eum transeant, & qui adificat aurum, & qui aedificat foenum: adjunxit enim; vniuscujusque opus quale si [...], ignis probabit, &c. 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 vnam 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? — Quādo 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 indulgentiā DEI aditus, & quaerentibus atque intelligentibus veritatē facilis accessus est. Tu sub ipso licet exitu & vit [...] temporalis occasu, pro delictis roges;[Page]& DEVM qui vnus & 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;Iustini t [...]stimoniu [...] contra P [...]gatorium sive Aut [...]ris Quaes [...] & 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, vbi consuetudine & aspectu fruuntur Angelorum & Archangelorum; per visionem autem & ipsius Servatoris CHRISTI, pro eo atque dictum est; peregre absumus à corpore, & praesentes adsumus apud DOMINVM: 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[Page]quaeque in locis se dignis; vsque ad resurrectionis & compensationis diem.

Similiter Hilarius, in fine Commentarii in Psal. 2. Testes nobis sunt Evangelii Dives & Pauper, [...] quorum vnum Angeli in sedibus beatorum, & in Abrahae sinu locaverunt; alium statim poenae regio suscepit. Adeo autem statim poena mortuum excepit, vt etiam fratres ejus in supernis manerent. Nih [...] illic dilationis aut morae est. Iudicii enim dies vel beatitudinis retributio est aeterna vel poenae. Tempus vero mortis habet interim vnumquemque suis legibus, dum ad judicium VNVMQVEMQVE AVT ABRAHAM RESERVAT, AVT 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 Ambrosius; 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 [Page] Evangelii, docuit DOMINVS noster. Unde etiam colligit Chrysostomus leviorem fore in inferno poenam illorum damnatorum, qui hic aliquid supplicii pertulerunt. Ergo ex mente 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 consequutus: & 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[Page]mortem, quae secunda dicitur, corpora reviviscant. Idem Tractatu 26. in Evangelium Ioannis, 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. Ioannis, 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. 5.29Tertia persuasio & confidentia qua mortem in hac vita vincimus, est Fides & certa Spes Resurrectionis corporum nostrorum, [...]. Qui credit in CHRISTVM, habet vitam aeternam, & CHRISTVS suscitabit eum ultimo die, Ioann. 6.39.40.54.

[Page]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, vt de corruptibilibus ossibus praeciperent justi? Sicut Ioseph.

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. & Ambrosius 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 vtique profertur, quod conditum fuerat: & exibunt de sepulchris suis veluti hinnuli de vinculis soluti, &c. Plura ibi Lector inveniet.

Hinc AVGVSTINVS commendat curam & officiosam [Page] 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 Iudaeis, 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 Iudice, ejusque sententia damnabuntur, & tradentur morti secundae.

Quamvis autem Kimchius putaverit animas impiorum mori cum corporibus,Quidā Rabbi [...]ī agn [...]verunt impiorum resurr. & p [...]nam a [...]ernam. neque fore impiis resurrectionem; alii tamen nonnulli ex Rabbinis Iudaeorum, agnoverunt impiorum sempiternam poenam: Nam Rabbi Ioseph Targumista, in sua Chaldaea Paraphrasi in Psal 1. dictum illud Prophetae [...] non resurgent impii in judicium, [Page] 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 Ioseph 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 resurrectionē 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, vti 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 [Page] 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 CHRISTVM, 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. vt 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 vt se speret moriturus, sine fine victurum? Haec LAVS 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 consequuta.

Cap. 33. Quaedam res sunt quarum REATVM ne post hanc vitam obsint, DEVS solvit, tamen eas AD CERTAMEN FIDEI sinit manere, Sic post peccat [...] remissionem afflictiones eve [...]unt, qua [...] sunt jam suppli [...]a [...], sed certamina ex [...]citati [...] nes (que) justorum proficientium [...] agone jus [...]tia. VT PER ILLAS ERVDIANTVR ET EXERCEANTVR PROFICIENTES IN AGONE IVSTITIAE. Sicut illud quod propter peccatum dixit DEVS homini; in sudore vultus tuiedes panem tuum, & spinas & tribulos pariet [Page] tibi terra. Item quod dictum est mulieri; In gemitu paries.

Ante remissionem sunt ista SVPPLICIA peccatorum, POST REMISSIONEM AVTEM CERT AMINA EXERCITATIONES QVE IVSTORVM. Itae & illis quos de morte corporis similiter movet, Cap. 3 [...] ▪ respondere debemus, vt eam & peccato accidisse fateamur, & post peccatorum remissionem, vt magnus TIMOR ejus à proficientibus superetur, AD CERTAMEN nobis relictam esse non dedignemur. Si enim parva virtus esset fidei, quae per dilectionem operatur, mortis METVM 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 multum (que) dura molestia est, timorem qui vincit ex fide, magnam ipsius FIDEI comparat GLORIAM, justam (que) 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, vt in ejus TIMORE vincēdo EXERCERETVR FORTITVDO IVSTITIAE. Tale aliquid nobis insinuatum est de Patriarcha David, in libro Regnorum, ad quem Propheta cum missus esset ei (que) propter peccatum quod commiserat eventura mala ex iracundia DEI comminaretur, confessione peccati veniam meruit, respondente Propheta, quòd illud ei flagitium facinus (que) remissum sit, & tamen consequuta sunt quae DEVS fuerat comminatus, vt sic humiliaretur á filio. Quare & hic non dicitur, si DEVS 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; subsequutum verò illius comminationis effectum, vt[Page]PIETAS HOMINIS in illa humilitate EXERCERETVR ATQVE PROBARETVR? Sic & mortem corporis propter hoc peccatum DEVS homini inflixit, & post peccatorum remissionem PROPTER EXERCENDAM IVSTITIAM 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, vbi 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, &c.

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 IESUM 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 CHRITVS tanquā suo resurget in corpore: ut pulchrè loquitur Ambrosius, 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 [Page] 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 Sepulchrū [vel ô Inferne, [...]] victoria? Stimulus autē mortis est peccatum, vis autem peccati, Lex. Sed DEO sit gratia, qui dat nobis victoriam per DOMINVM nostrum IESVM CHRISTVM. 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 DOMINVS IEHOVA lachrymam ab omni facie: & opprobrium populi sui auferet ab universa terra, Esaiae 25.8.

Quid igitur dicemus ad haec? Respondet Apostolus; Si DEVS pro nobis, quis contra nos? Si DEVS 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? DEVS est qui justificat: Quis est qui condemnet? CHRISTVS qui mortuus est, imo vero qui etiam suscitatus est: qui etiam est ad dextram DEI: CHRISTVS 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,[Page]neque profunditatem, neque vllam rem aliam creatam, posse nos separare à charitate DEI, qua est in CHRISTO IESV, Gloriatio triumphalis. DOMINO nostro, ROM. 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: vnde 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 PATRICIVM FORBESIVM▪ 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,Iacob. 5. ultimo. & operiatur multitudo peccatorum.

[Page]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; DOMINVS lux mea & salus mea: à quo timebo? DOMINVS fortitudo vitae meae: à quo pavebo? Psal. 27.1. Et cum Esaia; Ecce DEVS salus mea, confidam, & nō pavebo: quia fortitudo mea & laus DOMINVS IEHOVA, & 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 IESUM 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. Ioann. 14. Ephes. 3. Et efficit ut nostra conversatio in Coelis sit, & inde etiam Servatorem expectemus DOMINVM IESVM CHRISTVM: 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; Iustus 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 vt moriantur, sed moriendo quo ire cogantur. Cum igitur Christiani noverint longe meliorem fuisse religiosi[Page] [...][Page] [...][Page]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 PATRICIVS FORBESIVS 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: DOMINVN nostrum IESVM CHRISTVM sedere ad dextram DEI, neque possibile esse eum de Throno illo detrahere, quantumcunque fremat ac tumultuetur vniversa hostium multitudo: sed ibi sessurum constanter & dominaturum, donec ponantur inimiciomnes scabellū 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: DOMINVS regnat; laetabor in eo: omnia hostium consilia in fumum tandem evanescent, stabit autem inconcussum, quod dixit DOMINVS 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 vt omnia cooperentur in bonum eis qui diligunt [...]um. Sit ille nobis propitius, & non est quod timeamus. [Page] 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 PATRICIVS.

QUIBVS 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 officium▪ Studium Verbi DEI. quicunque nos rerum anfractus impediant; Ad Verbum DEI nos convertamus, consulamus os DOMINI, anquiramus[Page]quid DOMINVS dixerit. Hoc fiduciae Davidis fundamentum ponitur, DIXIT IEHOVA.

Hujus officii nunquam immemor genitor meus [...],Patritius Sacrarum Scripturarū 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? DOMINVS exaudiet cum clamavero ad eum, Psal. 4.4. DEVS, DEVS 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[Page]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 hominū 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 veterū 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 mores (que) 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 DOMINVS: Sunt certè Libri DOMINICI quorum authoritati vtrique consentimus, ibi quaeramus Ecclesiam, ibi discutiamus causam nostram, &c. Et postea eodem Lib. Cap. 16. Vtrum ipsi ECCLESIAM teneant; NON [Page]NISI Divinarum Scripturarum Canonicis Libris ostendant.

Haec & similia Patrum dicta (quae recitare nunc nō est praesentis instituti) meritis efferebat laudibus, & aliis commendabat. Plura huc etiam spectantia invenies inferiùs in explicatione quinti officii.

SECVNDVM OFFICIVM est Fidei sana confessio, nixa Sacris Scripturis,2m Offi [...]ium, Sana [...]idei Con [...]essio. qua verum DEUM confiteamur, & quem misit IESUM CHRISTUM. Quod officium nobis Psaltes commendat his verbis; DOMINVS 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, vt cognoscant Te esse illum solum verum DEVM, & quem misisti IESVM 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 DEVM novit Creatorem vniversitatis, & CHRISTVM IESVM 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.

[Page]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 vnitatem, inquit Augustinus, Lib. 3. de Baptismo, contra Donatistas, Cap. 16. Et Ambrosius dixit; Fidem non esse in scismate. Nam etsi fidem erga DEVM 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, corpus (que) distrahitur. Haec Ambrosius, 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 PATRICIVM 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 vnitatis, sed quis ambigat eam solam Ecclesiae[Page]atque Evangeliorum vnitam pacem esse, quae CHRISTI est?

TERTIVM OFFICIVM quod hoc versu Psalmi commendatur,3m Offi [...]ium, Vt [...]HR [...]STO DOMINO [...]pere servi [...]mus. est, ut CHRISTO serviamus, ille sit noster DOMINVS, nos illius servi, & per illum unicum Mediatorem viam ad Patrem affectemus: fiducia sit in illo solo; ut laeti cantemus, DOMINVS DIXIT DOMINO MEO, &c. Nec fide exanimi ac Diabolica nobis blandiamur, sed fidei nostrae veritatem, ac vitam comprobemus operatione per charitatem; & CHRISTVM, 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. DEVS 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 particulā, animam suam privaret? Voluptatemat (que) utilitatē veram, sincerā, at (que) Coelestem in illa DEI pace omnem mentem exsuperante, & cor ejus atque cogitationes ejus in CHRISTO IESV custodiente, incomparabiliter ampliorem judicans, quam in omnibus mundi hujus opibus, honoribus, amicitiis, & quibuscunque oblectamentis.

4m Officium, Vt caussa nobis contra eosdem [...]imicos cum CHRISTO commun [...] sitpunc;QVARTVM OFFICIVM est, ut causa omnis nostra sit CHRISTI causa, ut dicere possimus, convicia [Page] conviciantium tibi, indicerunt in me Psal. 69. Rom. 15. Suos enim inimicos conculcabit CHRISTVS, 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: vt & cum revelabitur gloria ipsius, gaudentis exultantes, &c. 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, IACOBVM august [...]ae memoriae, & qui nunc paterno BRITANNIARVM imperio foeliciter potitur, Serenissimum Regem nostrum, CAROLVM, in magna semper gratia fuerit; omnium ordinum [Page] 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 CHRISTVM, sed propter meam injustiam?

Solutio consolatoria.Respondeo: Non est quod animum despondeas; sed potius foelicem exitum & certam victoriam per CHRISTVM 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, &c. 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, [Page] 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 DEVS 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.

QVINTVM OFFICIVM, quod hic versiculus Psalmi, quem explicandum suscepimus,5m 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 Coelitū 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 IESU CHRISTI, in CHRISTO et per CHRISTUM sit Pater noster, et DEUS noster.Luc. 10.20. Ioan. 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 & thesaurū suum in Coelo semper habeba [...]. cujus animus semper coelestibus intentus, caduca omnia, quantamcunque inanis gloriae vel fallacis securitatis speciem [Page] prae se ferrent, qualibuscunque blandirentur lenociniis, pro nihilo reputabat; & omnia detrimētum 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, Ioannis Apostoli Discipulus, Antiochiae Syriae Episcopus. Hoc ipsum & Patri me▪ divinitus concessum est, Ignatii et Patricii amor CHRISTVS. ut CHRISTVM 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 adolescētia delectatꝰ, 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 [Page] 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 [...] Sacrarū Scripturarum. & incumbentis sibi muneris recotdatione dimoveri: ita etiam peregre agens, sive certo loco interquiesceret, sive iter faceret, aliquam Sacrarum Literarum [...] mente revolvebat: eamue 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 vt ubicunque eum dies DOMINICVS, 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 [Page] 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 mirabātur; 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 tempestivè, intempestivè, 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, [Page]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, cū 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 [Page] 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, DEVS 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[Page]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, &c. 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 & Ioannem 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 Iudice justum, nulla calamitatum congeries separare possit à charitate DEI quae est in CHRISTO IESU DOMINO nostro. Ille inconcussam suam fidem fortissima responsione testatam fecit:Patricii cō stans in De [...] fiduci [...] ▪ finem PSALMI quinti commemorans, ejusue verba illa ultima Hebraicè repetens, [...] id [Page] 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 postmodū 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, vt invitos abripi non sinat, sed antequam hinc excedant, dei animum obsequentem, vt volentes tabernacuculum hoc deponant, & ad meliora transeant.

Vult autem mori Christianus, non quo nolit vivere, Quo sensu dicatur Christianus velle mor [...]. sed vt 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: [Page] seu ut alibi Apostolus, prout cuique DEUS partitus est mensuram fidei: dispariliter quidem, ita tamen vt quam vis irrepraehensibili quadam conservandae inter corpus & animam copulae appetentia,Sed in omnibus victtix. amarum istud divortium homo naturaliter exhorrescat, nihilominus vnicuique 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 vt 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 EVBVLO adjunctum) ita cerneres comparatum, vt 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, cū omnes optarent illi atque adprecarentur à DOMINO vivendi commeatum; id ille ubi rescivit, respondebat, verbis illis vtens Ambrosii, quae in ejus vita ad Augustinum conscripta à Paulino commemorantur; Non ita inter vos vixi, vt pudeat me vivere: nec timeo mori, quia DOMINVM bonum habemus. Addebat autem, se vehementi teneri desiderio cedendi de hoc seculo, & ad CHRISTVM 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[Page]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 vt inveniam misericordiam apud DOMINVM, 2. Tim. 1.8. in illo die. Quod opto & spero. Sic olim beatus Martyr IGNATIVS, 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 vltimum vitae diem, me alloquens PATER meus, dixit, Perspicio, IOANNES, 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 IESU 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 vnitam suam animam, sed etiam omnem cujuscunque Christiani fidelis animam è corpore migrantem: atque adeo illius Orationis perpete virtute jam animam ipsius commendari DEO per CHRISTVM, qui est ad Dexteram DEI, & intercedit pro nobis. Ille haec audiens, languentes vt poterat attollens oculos; Haud dubie (inquit) haec vera est interpretatio, & ipsissimus verborum DOMINI sensus, [...] 11.4 [...]. qui & orat pro [Page]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 vt homo, qui cum PATRE exaudit vt DEVS? Lib. 3. contra Maximinum Arianorum Episcopū, 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) IOANNES, hoc faxit DEVS. Precati [...] dei. Deinde horto [...] vt illius etiam suavissimae invitationis solatio, vt saepe antea, ita nunc praesertim sese erigat, atque confirmet, ad inceptum iter in Patriam ad DOMINVM IESVM, licet per vallem mortis, alacriter conficiendum; qua Servator, qui est ille dilectus noster,Solatiu [...] Cant. [...] Quo [...] dicit fideli animae; SVRGE, AMICA MEA, FORMOSA MEA, ET VENI, CANT. 2.10. Qua mellitissima compellatione & benignissima excitatione nunc te vocat Dilectus tuus, Servator tuus, vt ex hoc mundo, in quo peccatis aerumnisue infestamur, in Coelum properes, quod est Habitaculum Sanctitatis, & Gloriae DEI: vt 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 vsu,Qu [...]m g [...]sseri [...] [...] non [...]. quamdiu voces [Page] [...] [Page] [...] [Page] 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 vt qui aderamus, DEO in genua procidui, vnanimiter toto pectore supplicaremus, vt quem instare videbamus, eum Coelestis Pater ex immensa sua indulgentia & immota suorum in CHRISTO dilectione, exitum praestaret beatum in DOMINO: ilicò sese erigens vt 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 [Page] 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 IACOBVM 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 IESUM CHRISTUM. DEUS autem spei, omnes servos suos hic peregrinantes magis magisque impleat omni gaudio & pace in credendo: vt spe abundemus per virtutem SPIRITVS 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, vt interea fugit hora laboribus apta,

Dum fracti aerumnis attoniti (que) malis

[Page]Liquimur in lachrymas, & flendo ducimus annos:

Et nostras pulsat mors properata fores?

Ite truces curae. DOMINI quae dextera clemens

Po [...]rigit, haec alacri pocula mente [...]i [...]am.

Transit amarities: sanati aeterna manebit

Integritas animi. Mens meae fide DEO.

Te propter majora tulit, nec linquet IESVS,

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: CHRISTVM (que) fatere:

Te servire DEO vociferetur opus:

Sit tibi communis cum CHRISTO causa: ferantur

Vota tua in Regnum justitiam (que) DEI.

Non met [...]es Orci portas, mundive furores,

Peccatum vinces, interitum (que) 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.

EIVSDEM IOANNIS FORBESII DISSERTATIO. DE VISIONE BEATIFICA. LECTORI S.

AGEBATVR solennis ACADEMIAE PANEGYRIS, in qua mihi ex officio de Themate aliquo Theologico public [...] dicendum erat, & eam celebritatem [Page] 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 vtilitatem juxta ac voluptatem longè vberrimam allatura videbatur. Praecipuè verò vt 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, vt solebat, aures praebens, ad primum Visionis Beatificae auditum, vsque adeo per DEI gratiam exultavit spiritu, vt veluti novis collectis viribus sese ad audiendum mira alacritate componeret. Et quam impensè Beatificae Visionis meditatione delectaretur, frequentibus postea inter nos colloquiis, ad extremum vsque 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 CHRISTVM videndi spe me recreo atque sustento. [Page] 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, vtcunque aerumnosi, illecebrosa fallacia, & perniciosa blanditia, vt 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 (vt 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, vnamquamque 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 vs (que) senectutis terminum necessarium est vt 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 IESV. Vt ea quae à tergo sunt obliviscentes, ad ea verò quae à fronte sunt contendentes, scopum versus ferantur, ad palmam ( [...]) [Page] supernae vocationis DEI in CHRISTO IESV. Quocirca junioribus pariter ac senioribus, & omnino omnibus qui Creatoris sui memores esse optant, & ad supernam [...] animum adjiciunt, atque anhelan [...], tractatum hunc destinamus. DEVM suppliciter orantes vt & illi accepta, & lectoribus salutaria sint quaecunque in hac dissertatione subjiciemus. Vale, & pro nobis ora.

DISSERTATIO, De Visione Beatifica.

OMNIBVS 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 vnam congesta lancem (sequestrato DEI cultu qui altioris est ordinis) non modo vana, sed ipsam asseruit esse vanitatem, aut si quid cogitari potest vanitate vanius, vt hoc designaret, omnia quae sub Sole fiunt vanitatem vanitatum esse pronunciavit. Hominem de muliere natum,Iob. 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 [Page] [...] [Page] [...] [Page] 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 vmbrae, h vapori & nubi deficienti, i somno & somnio, k meditationi seu sermoni, l navi celeriter praetereunti aut pertranseunti, m aquilae ad escam volāti. a 2. Samuel 14.14 Psal. 22.15. Psal. 90.5. b Iob 7.6. c Iob 9.25. d Psal. 90.5.6. Psal. 103.15. Iob 14.2. Esai. 40.6.7. c Iob 7.7. Psalm. 78.39. f Psalm. 144.4. g 1. Chron. 29.15. Iob 14.2. Psal. 102.11. & Psal. 144.4. h Iacob. 4.14. & Iob 7.9. i Psalm. 90.5. & Iob 20.8. Psal. 73.20. Esai. 29.8. k Psalm. 90.9. l Iob 9.26. m Iob 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[Page]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, vt ad aeternitatem nihil sit omne nostrum tempus.

Ab hoc autem vitae hujus momēto pendet aeternitas.A momen [...] pende [...] [...]. Et omnium Christianorum spes in futurum tempus extenditur, vt 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 vtendas 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, & vnica 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, vt 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 vltimus terminus, in quo desiderium omne consistit[Page]ac defigitur, [...]azianz. [...]at. de [...]idibus A [...]anasii, sub [...]itium. & plenè conquiescit, vt monet Gregorius Nazianzenus.

Charissimi (inquit Ioannes Apost.) nunc Filii DEI sumus, sed non apparuit quod erimus: scimus, quod cum ipse patefactus fuerit, similes ei erimus: quoniam videbimus eum sicuti est. Ioann. 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, vt Abrahamo, Iacobo, Moysi, Esaiae, Danieli, &c. cum tamen alibi Scriptura Sacra DEUM praedicet invisibilem, lucis inaccessae habitatorem, quem vidit nemo hominum neque videre potest: & Ioannes dicat, DEVM nemo vidit vnquam.

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, & Ambrosius in Cap. 1. Evangelii Lucae, exponens eum locum vbi Angelus in Templo apparuit Zachariae Sacerdoti; & Chrysostomus Hom. 15. in Evangelium Ioannis: & 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, [Page] [...].Attribut. quadam divina. Augustinus Epist. 112. laudat illam Hieronymi sententiam; Res incorporalis corporalibus oculis non videtur. Et illud Ambrosii; DEVM ea specie videri quam voluntas elegerit; non natura formaverit. Et illa ejusdem Patris verba identidem inculcat; Nec DEVS in loco videtur, sed mundo corde, nec corporalibus oculis DEVS 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 DEVS dicàtur secundùm natturae suae proprietatem visibilis aut invisibilis mēti 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 DEVM 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 mente cernatur, quando invisibilis creditur. Quae Hieronymi verba perpēdens Augustinus Epist. 111. ad Fortunatianum;August. In his (inquit) verbis hominis DEI multa consideranda sunt. PRIMVM,1. Quia secundùm [Page]apertissimam DOMINI sententiam, etiam ipse sentit tunc nos visuros faciem DEI, cum in Angelos profecerimus, id est, aequales Angelis facti fuerimus, quod erit vtique 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, vt 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. Ioannis) & ipsum alibi Augustinum (Epist. 112.)

Ambrosius dictum illud Ioannis Evangelistae, DEVM nemo vidit vnquam: Ambros. ad ipsas etiam Coelestes virtutes & Potestates extendit, quod DEUM nunquam viderint: idque in hunc modum explicat; Et ideo DEVM nemo vidit vnquam, quia eam quae in DEO habitat plenitudinem Deitatis, nemo conspexit, nemo mente aut oculis compraehendit. VIDIT ergo ad vtrumque referendum est. Denique cum additur, Unigenitus Filius ipse enarravit, mentium magis quam oculorum visio declaratur. Species enim videtur, virtus vero enarratur, illa oculis, haec mente compraehenditur. Quae Ambrosii verba considerans Augustinus (Epist. 112. Cap. 9.) Aliud est (inquit) videre, aliud est totum videndo compraehendere. Quandoquidem id videtur quod praesens vtcunque sentitur. Totum autem compraehenditur videndo quod ita videtur, vt nihil ejus lateat videntem, aut eujus fines circumspici possunt. Posterior [Page] ista compraehensio DEI nulli est possibilis creaturae, vt cap. 8. ejusdem Epist. docebat August.Distinctio. Videtur DEI essentia sicuti est, sed plenitudo ejus non compraehenditur a mente 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 vnigenito 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 idoneis (que) tanto conspectu oculis etiam INVISIBILITER MONSTRAT. Haec Augustinus.

Loquatur nunc os aureum, [...] id quod est DEUS,Chrysost. homil. 15. in Evang. Ioann. non modo Prophetae non viderunt, sed neque Angeli, neque Archangeli. Et subjungit eandem rationem qua vsus 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 DEVM videbunt. Posterius sic exponit, [...]; id est, [...]. visionem dicit intellectualem nobis possibilem, & intellectio nem de DEO. Et ad prius rediens, ait, [...]. Subjicit deinde; Propterea CHRISTVS, nemo, inquit, cognovit Patrem nisi Filius. Matth. 11. Quid inquam? Num omnes in ignorantia sumus? Absit. Sed nemo ita cognovit Patrem vt Filius. ( [...][Page] [...]) sicut igitur viderūt 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, vbi eis occasio data est, dixerunt invisibilem DEUM INVISIBILITER VIDERI. DEVS videtur invisibiliter. Hoc est per eam naturam quae in nobis quoque invisibilis est, munda scilicet mente 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 DEVM in sua natura, in forma DEI sicuti est.

Et Augustinum sequuta ferè vniversa Theologorū Schola concorditer docet beatos videre immediatè ipsam DEI essentiam, Visio facialis immediata. seu videre DEVM in sua essentia, Communis sententiae Theologorum. & non per medium eam representans vel adumbrans, sed per ipsam DEI essentiam, quae immediatè abs (que) vllae[Page]similitudine conjungitur intellectui beato, hac eum conjunctione seu visione (vt 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 DEVM cupiunt, & inhianter ardescunt, non in eam speciem contuendā flagrat, qua vt 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, vbi 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 DEVM: & 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 vbi eum videbunt Filii ejus sicuti est. Tum quippe satiabitur in bonis desiderium eorum, quo desiderio flagrabat Moyses, cui loqui ad DEVM facie ad faciem non sufficiebat, & dicebat, Ostende mihi temet ipsum manifestè, vt videam te, tanquam diceret quod in Psalmo ex eodem desiderio canitur, Satiabor cum manifestabitur gloria tua.Psal. 17. Beatitudo. Beatitudo (inquit Bonaventura in 4m Sent. Dist. 49. Art. 1. Quaest. 1. [Page] 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.) Si 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 DEVS. Et cum vltima perfectio cujuslibet sit in conjunctione ad suum principium, sequitur, vt aliquid aliud sit principium effectivum hominis, quam DEVS, quod est absurdum.

Scotus (in 4. Sent. Dist. 49. Quaest. 2.) similiter Philosophatur;Scot. naturam scilicet intellectualem (cum sit suprema perfectibilis natura) non habere vltimam 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.

[Page]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 eamue 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, vt 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 mente conspicit, atque ita esse non tantum credendo, sed planè videndo non dubitat, certa scientia & clamante conscientia. Hoc [Page] 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 vtcunque formamus, & memoriae commendamus, quo recurramus cum voluerimus, vt 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, vt 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 sincerius (que) 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[Page]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 mente 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, vt 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 vt ipse ad intelligentiam nostram de se loquutus 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, vt in Exod. legimus, videre DEVM: non vtique sicut viderat in monie, Descriptio Augustiniana. nec sicut videbat in tabernaculo, sed in ea substantia qua DEVS est, nulla assumpta corporali creaturae, quae mortalis carnis sensibus praesentetur: neque in spiritu figuratis similitudinibus corporum: sed per speciem suam quantum eam capere [Page]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 vsus. 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 modū objecti intelligibilis seipsa conjungatur cum intellectu, vt ipsa sit id quod intelligitur, & quo intelligitur; Non tamen est vera forma intellectus nostri, neque ex ea & intellectu nostro efficitur vnum simpliciter, sicut in naturalibus ex forma & materia naturali; sed proportio Essentiae Divinae ad intellectum nostrum est, sicut proportio formae ad materiam, vt 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 [Page] Bonaventura (in 4. Sent. Dist. 49. Art. 1. Quaest. 1.) vocat Influentiam DEI in animam, Lumen gloriae, seu influētia 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 DEVM repraesentante, sed in ipsa operatione seu visione, qua mens DEVM videndo attingit eiue immediatè conjungitur. Nam (vt 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 DEVM per similitudinem aliquam, sive impressam, sive a rebus acceptam, non videt essentiam DEI: sed ad hoc quod videat DEVM oportet vt ipsa DEI essentia conjungatur intellectui vt 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 lumē, quod DEVS 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 DEVM 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 [Page] se perfectissimè motiva intellectus ad actum intellectionis seu visionis, ita vt 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, vt objectum: & perficit eam formaliter, per formam causatam, quae est OPERATIO attingens ipsam vt objectum. Et Num. 27. ibidem; Excepta relatione, vltima 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 impedimentorū,Durand. vt solam necessariam ad immediatam visionem DEI. Et Ioannes 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 DEVM 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 nō indigere lumine gloriae ipsam elevante ad DEVM videndum, & eo beatè fruendum. Postquam, inquam, lumen gloriae asseruit Major, mox ibidem subjicit, posse DEVM supplere causalitatem luminis gloriae (si quam habeat) quod homo DEVM videat: partialiter illam visionem producēdo, 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 DEVM videat: posse enim prius stare sine posteriore. Haec Major. Quod autem illam Clementis Papae quinti & Concilii Viennensis determinationem attinet, patet [Page] 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. vbi docet Visionem Beatificam nō posse inesse humano intellectui ex naturalibꝰ suis, vel ex causa naturali; nec posse inesse, nisi à Deo causante istam visionē immediatè & supernaturaliter. Et Durandus in 4. Sent. Dist. 49. Quaest. 2. §. 24. vbi profitetur hanc immediatam visionem fieri non secundum ordinem naturae, sed secundum ordinem Divinae gratiae. Et §. 28. vbi hanc rationem reddit diversorum graduum beatitudinis Coelestis, etiam absque illo habitu luminis gloriae,Ratio diversitatis graduum beatitudinis, abs (que) 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 DEVS potest perfectiorem actum intelligendi influere vni quam alteri, & homini quam Angelo, & sic poterit vnus 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.

[Page]Re convenit Durando cum Scoto: vter (que) enim ponit operationem, & haec impedimentorum postulat remotionem. Nec dissentiunt Thomas & Bonaventura & Clemens, Conciliatio responsionū quae a diversis adferuntur. si lumen gloriae & influentiam & Deiformitatem exponas operationem mentis, Divino munere datam, & instar habitus permanentem in mente 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 DEVS per actum fidei, Secundum. Scotum. In quo consistat vltima beatit [...]de hominis. posse DEVM 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 vltimam beatitudinem possibilem homini; sed hanc consistere in cognitione intuitiva clara, & dilectione correspondente.

Haec pauca de modo hujus ineffabilis visionis suggessisse sufficiat.

Tandem superest, vt 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, vt docent passim Sacrae Literae. Dixi, ex lege communi, quia, vt nulla moveatur (certè nulla moveri debet) controversia de DOMINO nostro IESU CHRISTO, qui ipse totaue ejus vita ingens fuit miraculum, [...], simul Viator & Compraehensor, vt rectè observarunt [Page] 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: vt inquam conticescat omnis de CHRISTO dubitatio; existimarunt quidam Veteres Patres,Christus s [...]mul v [...]at [...] & comprae [...]hensor. eosque sequuti 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: vbi vsque adeo facta est ab hujus vitae sensibus quaedam intentionis aversio, vt sive in corpore, sive extra corpus fuerit, id est, vtrum 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 vt & 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, vt sepelienda cadavera remanerent, etiam istam excellentiam revelationis [...]jus concessam fuisse. Haec Augustinus.

[Page]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 DEVM videbunt. Ab hac igitur visione Diabolus & omnes angeli ejus, & omnes cum eis impii sine vlla nebula dubitationis exclusi sunt, quoniam mundo corde non sunt. Verba sunt Augustini, Lib. de videndo DEO, Cap. 11. Unde etiam (vt idem monet Cap. vlt.) sine vlla dubitatione perspicimus, ad videndum DEUM, per ejus auxilium cor mundum nos debere praeparare. Pacem (inquit Apostolus) sectamini cum omnibus, & sanctimoniam, sine qua nemo videbit DOMINVM. [...]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, fugient (que) tristitia & gemitus. Item; [...]. 35. vlt [...]. 60.20. Non occidet vltra Sol tuus, & Luna tua non deficiet: quia DOMINVS erit tibi in lucem sempiternam, & completi erunt [seu finientur] dies luctus tui. Item; Absterget DEVS 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 Cōmentario Reverēdissimus Genitor meus luculenter docuit) gloriosa tamen plenitudo, seu beatifica perfectio in Patria demum obtinetur.

[Page]Se de Mose & Paulo objiciatur,Objectio M [...]se & Pa [...]lo. Respons [...]o quod non obstāte illa visione quae ipsis cōcessa est, cum multis tamē necesse habuerint conflictari miseriis: Respondeo; Durante illa visione, nullo afficiebantur dolore, nam vires inferiores omnino à suis actibus abstrahebantur in illo raptu Pauli, vt 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 Ioannes Major ait Mosen & Paulum vidisse DEVM in vita raptim, in 3. Sent. Dist. 14. Quaest. 1. Idcirco Paulus profitetur se nondum compraehendissè, PHILIP. 3. Nempè, permanenter, vt beati & perfecti.

At inquies, CHRISTVS 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. CHRISTVS solus simul Viator & Compraehensor, habuit simul bona viae quaedam, vt gratiae plenitudinem; & bona Patriae, vt non posse peccare, & DEI perfectam contemplationem; & quaedam etiam mala viae, vt afflictiones, & mortalitatem: vt rectè monet Petrus Lombardus, lib. 3. Sent. Dist. 16. Verum est (inquit ibi BONAVENTVRA) quod beatitudo miseriae opponitur secundùm legem communem, & non reperitur in aliquo simul gloria cum miseria. Et ratio hujus est, quia vnusquisque est in vno 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 [Page] paulò superiùs, [...]olor Chri [...]i non erat [...]m [...]rarius [...]audio frui [...]onis, nec [...]lud [...], aut [...]nuebat. ibidem dicit BONAVENTVRA; Fuisse in anima CHRISTI, secundùm eandem potentiam, & secundùm eundem statum potentiae, dolorem & gaudium, ita vt 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 vnum 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 BONAVENTVRA, 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 vt 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, &c. 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; vt rectè observat SCOTVS, in 3. Sent. Dist. 16. Quaest. 2. Num. 5. Et Dist. 18. Quaestione vnica, Num. 15. vbi ait; Gloria & impassibilitas corporis & animae infuissent CHRISTO in primo instante vnionis, nisi per miraculum fuissent prohibita. Et paulò post, ait CHRISTVM affectione justitiae fuisse summè conjunctum fini, ita vt nullo modo posset injustè velle [Page] 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 SCOTVS, Quaestione proximè citata. Nunc autem, postquam Viator esse desiit, cessante miraculo illo quod corporis & animae impassibilitatem impediebat, non est amplius in statu merendi; vt monet THOMAS, Part. 3. Quaest. 19. Art. 3. ad primum.

Passiones illae CHRISTI temporariae non constituebant miserum, nam erant etiam voluntariae,CHRISTVS in mediis miseriis non miser, sed beatus, licet conflictans cum miseriis. & meritoriae, & materia gaudii: ideoue Visionis Beatificae laetitiam non impediebant, non minuebant: vnde stat assertio nostra, de tertio gradu invisibilitatis; DEVM 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 [Page] & beatis mentibus ea quae in DEO habitat plenitudo perfectè compraehenditur, id est, (vt 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 vt 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; vt 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 vltima perfectione videntium. Nullus in viso terminus, nullus videnti defectus. Manet in nobis gaudium DOMINI nostri,Ioann. 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 potiùs compraehendantur.2a 2ae qu. 28. art. 3. Unde rectè THOMAS ait, gaudium beatorum esse perfectè plenum, & etiam superplenum, ex parte ipsorum gaudentium, [Page] quia plus obtinebunt, quàm 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 vt 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 potiùs 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.

Iuvat hic exclamare, beati mundicordes, quoniam ipsi DEUM videbunt.Quibus negatur, ii sunt infoelicissimi. Illa namque visio DEI (inquit AVGVST.) tantae pulchritudinis visio est, & tanto amore dignissima, vt sine hac quibuslibet aliis bonis praeditum atque abundantem non dubitet Plotinus infoelicissimum dicere. Haec AVGVST. Lib. 10. de Civitate DEI, Cap. 16.

Duo sunt (inquit idem AVGVST. 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 DEVM,[Page]& 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, vt loquitur AVGVSTINVS, Lib. 1. de TRINIT. Cap. vlt. Haec mensura voti, vigiliarum hic nostrarum finis, haec meta laborum est. Tunc experiendo cognoscemus illam laetitiae plenitudinem, de qua PSALTES ait, [...]. PSAL. xvj. vlt. Et repetit PETRVS, ACT. ij.28. Tunc justi fulgebant sicut Sol in Regno Patris eorum (MATTH. xiij.) Putas qualis tunc erit splendor animarum, quando solis claritatem habebat lux corporum? AVG. 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. IOANN. 3.2.

In ea foelicitate (ait AVG. 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, at (que) ad fruendum amantibus praesto erit, & quod est omnino beatissimum, ita semper fore certum erit.

CLEMENS PAVLI Apost. Discipulus in sua ad CORINTH. Epistola, sive quicunque Autor fuit Epistolae illius qui ROMANO illi CLEMENTI tribuitur; Clamemus (inquit) ad eum ardenter, vt 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. [...], [Page] [...]; 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, vt 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, vt lae [...]er in laetitia gentis tuae, & glorier cum haereditate tua.

Hoc nobis benignè largiatur [...] DEUS Salutis nostrae, per DOMINUM nostrum IESUM CHRISTUM, qui mortem quidem destruxit, vitam autem at (que) incorruptibilitatem in lucem per Evangelium produxit. Cui cum Patre & Spiritu Sancto, indivisae Trinitati, vni verò DEO, [...], [...]. Coelestes Angelorum Myriades, beati justorum consummatorum Spiritus, vniversa Primogenitorum, qui in Coelis conscripti sunt Panegyris & Ecclesia, omnia deniue opera ejus, Seraphicum illud [...], & immortale concinant HALLELVIAH. Amen: & Amen.

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EPITAPHIA METRICA. VIRI OPTIMI & INTEGERRIMI, PATRICII FORBESII, EPISCOPI ABERDONENSIS, IN SUPREMO SENATV CONSILIARII REGII, COMARCHAE A CORSE, &c. EPICEDIUM.

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SI quid ab ingenio liceat sperare, vel vsus

I Addere; si vigiles curae, labor improbus, aegram

Sollicitare queant crudeli vulnere mentem;

Sive quis Ausonio plectro, fidibusue canoris,

5 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

10 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

15 Poscere fas animo; non Cyrrham perue sonantem

Flectere Pernassum gressus: hinc cuncta prophana

[Page]Arceo: sit mihi dux magno qui praesidet orbi;

Ille hominum pecudumue sator, sator ille volucrū,

Aeolii qui flabra noti, tumidasue procellas

Temperat, & rapidi sternit vada concita Nerei.

Grampiacis devexa jugis loca, frigida coelo,5

Difficiliue solo, septem subjecta trioni;

Unde vel Eridani nescit vel flamma Canopi

Conspicier, saevit campis vbi Caurus apertis,

Quis putet herois tanti natalibus omnem

Ponè Caledoniam liquisse; hinc divite vena 10

Illuxisse orbi ingenium mirabile, cunas

Hos habuisse lares, surgens vbi proxima coelo

Marria, (robustis laudata & foeta colonis)

Piniferas aperit rupes; mitescere sensim

Incipiens, terras Cereri camposue relinquit,15

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,20

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.25

Iam 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 domꝰ hunc generosi sanguinis altrix 30

Edidit: hanc plebis sortem & communia vulgi

Iura supergressam factis audacibus, omni

Cum procerum coetu stupuit rex maximus, vnde

PATRICIVS collatus honos: nec nupera facta

[Page]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

5 Tisiphone nostras quateret cum barbara vires.

At postquam arctois fulsit regionibus astrum

Pacificum, cujus praesens reverentia bellum

Depulit, atque faces belli, Mars impius orbe

10 Exulat è nostro, peregrinas vectus ad oras.

Hoc fatis IACOBE 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:

15 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

20 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

25 Fert animus; dura placitum sudare palaestra.

Ergo cupita sibi indicens certamina, nulla

Tempora, nil nimium procrastinat, incitus, ardens,

Legibus obsequitur quos dixerat ipse; profunda

30 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

[Page]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 5

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.10

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 15

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.20

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 25

Gemma mari, nullos hominum poscuntur in vsus:

Eruta diversis ludunt, capiuntue figuris.

Talis erat, nondum curis immissus apertis,

Divitiis opulens tacitis, tectoue metallo.

Agnitus extractus placuit, penitusue probatum 30

Ambitiosus honos nulla ambitione peritus

Consequitur, sacer ordo premit, celsiue fatigat

Imperii diadema tenens; communia vota

[Page]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

5 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

10 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.

15 Illius infixum cordi, placet vna 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

20 Parcere difficilis, Pastorum munia recti

Iudicii 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,

25 Et mihi desue [...]as Musas revocare molestum

Implicito curis gravioribus) aut mea vires

Sufficiunt in vora leves, vt grandia rerum

Exequar inculto versu; violare pudorem

Hoc erit, atque tuae maculas adspergere famae.

30 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.

[Page]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 5

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 10

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 15

Pascis adhuc dapibus, plenis laticesque ministras

Gurgitibus, nec sola tui provincia nostra

Sentit opes calami, sed Tethys quicquid amaris

Cingit aquis, gelidae porrecta per vltima Thules

Litora diversam Rutupini ad marginis oram.20

ROBERTVS GORDONVS, à STRALOCH.

IN OBITVM REVERENDISSIMI EPISCOPI ABERDONIENSIS▪ PATRICII FORBESII A CORSE, &c.

ERGONE ille DEO flagrans, omnique recoctus

Arte pius Praesul, Suadae Sophiaeque medulla,II

[Page]Mystarum Decus, & Regalis Gemma Senatus,

Pacis amans, Iurisue & servantissimus aequi

Templa DEO instaurans & Musis culta Lycaea,

Mortali hac vita functus coelestibus vmbris

Additur, vt flentes terras in morte relinquat

Tristibus exequiis & acerbo funere mersas?

At sic in terris vixit sit visus vt vsque

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 DEVS similem, nunquam majore fruemur.

IAC. SANDIL. I. V. D. Officialis Aberdon.

IN OBITVM REVERENDISSIMI PRAESVLIS vitae integritate eruditione & generis splendore Clarissimi PATRICII FORBESII, &c. ANDREAS RAMSAEVS, Pastor Edinburgenus.

CORSA dedit clarum proavis te in luminis oras,

III 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.

[Page]Effecit probitas, velaret vt 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 [...] quàm fata tulerunt,

Coelituum atheria nunc decus arce nites.

In eundem eodem Auctore.

VINCVLA amicitiae resolutae stringere nexu,

Discordésque animos concordi pace ligare,IV

Prima fuit tibi cura, vt 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 V

Si linguàm inspicias, si animum haud prudentior alter,

Si cum lingua, animo, eventum, haud foelicior alter.

Memoriae Sacrum REVERENDISSIMI IN CHRISTO PATRIS, NVPER PRAESVLIS DIGNISSIMI ABERDON. PATRICII FORBESII DOMINIA CORSE, BARONIS DE ONEIL, &c. Duobus Regibus à Secretoribus Consiliis.

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VI QUisquis ades, tumulū 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

VII Nomina, Serranos, fabritiosve suos▪

Desine Aristidas, jam desine Graecia; prisca

Vel majora sub hoc marmore clausa jacent.

Aliud in vitae mortis (que) genus.

MUsarum praelustre decus, Patriaeque, domusque

VIII FOR [...]ESIDÛM, famae post monumenta suae;

[Page](Queîs generi humano, queîs toti claruit orbi,

Et face nunc geminum lustrat vtrinque 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; IX

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 vlli jure secunda tene.

Magnus qui tantae posuit fundamina molis,

Non minor, hoc seclo qui repararit erit.

PATRICIVS PANTERVS, S.S. Theologiae D. ejusdemque Professor in Academia Sanctandreana.

LECTORI S.

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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, GEORGIVS WISHARTVS, 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 vbi 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 AVTHORE, AD LECTO [...]ES.

IMPORTVNA nimis, nimis molesta,

VIII Et morosa nimis, nimísque dura,

[Page]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

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[Page]Nostrae rusticitas levis Camoenae

Vestris succinet auribus. Valete.

CORIDON.

EST latebrosa specus, densataque vimine multo,

XI Incertum manibusve hominum fabricata, vel ipso

Naturae genio, longum servata per aevum.

Cui superincumbunt rupes, praeruptaque saxa,

Subtus aquae dulces praeterlabuntur, vbi 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.

Sarv.

Sed postquam exhaustae vires, animique, nec vltra

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 vmbris

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 homines (que) sacris, semper (que) infausta cupressus

Serta dabit, pullis p [...]eae intertexta racemis.

[Page]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:

Iunge puer calamos, querulis & versibus apta.

Heu Coridon Coridon, quae te fata improba nobis

Eripiunt? Falluntque preces & inania vota.

Sarv.

Dum Licidas formosus oves ad mulctra, capellas

Mopsus agit; tenuiue intersero vimine juncos

Ut calathum faciam (calathi mihi plurimus vsus

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 Musae (que) 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 vt certamine crescant.

Heu Coridon Coridon, non te fata improba nobis

Eripiunt? falluntque preces, & inania vota.

Sarv.

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.

[Page]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.

Cùm procul à stabulis, cùm per spelaea ferarum

Per loca senta situ, per inhospita tesqua, per vndas

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.

Sarv.

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 divûm,

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.

[Page]Sarv.

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 equidē, 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

Iam 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.

Sarv.

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 hāc 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 Iovis aligeri comites, fidique ministri

Coelituum, vos militiae pars maxima divûm,

Qui quondam patris imperium, quique arma secuti,

Horrendas furiarum acies, animasque superbas

Eumenidum, toto deturbavistis olympo.

[Page]Vos quibus est nostrae concredita cura salutis,

Corporaue, at (que) ipsas hominū defenditis vmbras,

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.

Sarv.

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 vnus & 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.

Iamque vale, semperque vale, Dignissime Pastor,

Nam ruit, & tristi inficiens ferrugine Coelum

Horrida nox, densis involvit cuncta tenebris.

Et saturos ad castra gregres, tutosque recessus

Iam 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, ANTISTITVM ABERDONIENSIVM OCELLI, Academiae Cancellarii & Instauratoris, Consiliarii Regii, Toparchae Cotharisii, &c. [...], ELOGIVM FVNEBRE.

[Page]

1.

MAximus exuvias posuit COTHARISIVS Heros,XII

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 vsque suas.

Unus hic inclinata stitit, labentia fulsit,

Quae decessores constituêre fui.

Restituit disjecta vnus, defecta refinxit

Omnia: sed meritis macta subinde novis.

Quòd Schola non squallet, quòd non Ecclesia vasta est,

Utraque FORB [...]SIO debet vtrum (que) suo.

2.

DÎe Pater COPHARISI, ingens Patriae (que) Patrum (que) XIII

Praesidium, quô Respublica stante steti [...];

Quē Schola, quē Clerus, quē plebs, fāctus (que) Senatus

Tam recidivum optant, quam cecidisse dolent:

Quis nobis, quid te eripuit? Nûm effoeta senectus▪

Vis morbi? An potiùs vindicis i [...]a DEI?

[Page]

[...]

[Page]

[...]

[Page]Foelicèm perhibent, sua qui bona noverit: at nos

Nec bona nôramus, nec mala nostra satis.

Nec satis in vita te totum agnovimus; vno

Nec quantum periit funere, scimus adhuc.

Iusti Elegii & Ialemi Pr [...]metia cum veris lachrymis posuit GVL. LESLAEVS, S·S. THEOL. DOCTOR, Ejusdemque Professor, & Collegii Regii Gymnasiarcha in Academia Aberdoniensi.

EPICEDIVM REVERENDISSIMI PATRIS PATRICII FORBESII A CORSE, EPISCOPI ABERDONENSIS, &c. Qui natus Anno Domini 1564. Mense Augusto, Piè obiit Anno Domini 1635. pridie Paschatis.

1.

CORSIVS occubuit Praeful; mens incola Coeli est,

XIV Corporis exuvias, quam premis, abdit humus.

Est Sacer hic mystae Tumulus, venerabilis vrna,

Quam tegit; augustus, quem capit vrna, cinis.

Mens vivo sincera fuit, vox enthea, pectus

Felle vacans, auris casta, benigna manus.

Ingenii vis acris erat, facundia mellis

Aemula, judicii vicit vtramque nitor.

[Page]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, vtraque virtu [...]

Floruit hoc vivo, nunc pereunte perit.

2.

INspice natalem FORBESÎ, tempora vitae

Collige, supremam mente revolve diem.XV

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

CHRISTE tuus voluit te moriente mori.

3.

OCcidit ABREDONAE Praesul FORBESIVS orae,

Par cui Pontificum de grege nemo fuit.XVI

Marmoreis illi straverunt pontibus vndas,

Hic populo facilem fecit ad astra viam▪

Quas illi superis, Musis & egentibus aedes

Struxerunt, hujus sustinuere manus.

Quàm formosa fuit tanti lux sideris autor,

Quae jubar hoc mersit tam fuit atra dies.

[Page]

4.

ADspicis hic gelidam FORBESÎ Praesulis vrnam,

XVII Quâ sub Sole nihil sanctius orbis habet.

Non tamen hic terris excessit sospite Nato,

Pectore qui totum spirat & ore patrem.

CORSIVS hoc sacro revirescit germine Phoenix,

Et post exequias qui fuit ante manet.

ARTHVRVS IONSTONVS, Medicus Regius.

REVERENDISS. & ILLVSTRISS. PRAESVLIS, PATRICII FORBESII A CORSE, Episcopi Aberdonensis, PROSOPOPEIA.

NE mea majorum titulis Libitina triumphet,

XVIII 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.

[Page]Iam 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, GVL. IONSTONVS, M. D.

Dulcissimis Manibus Aeternaeque Memoriae PATRICII FORBESII Baronis à Corse, Illustrissimi, Prudentissimi Praesulis Aberdonensis eruditiss. Reverendiss. Instauratoris & Cancellarii Universitatis vigilātiss. Munificentiss. Maecenatis ac Patroni sui Dilectiss. Colendiss. Threnis Naeniisque Virgilianis Parentavit Devinctissimus & Moestissimus Cliens ac Cognatus, ‘GVLIEMMVS GORDONIVS, Medicinae Doctor, & ejusdem publicus Professor, in Academia Aberdoniensi.’

XIX

Aen. 11. TENE ergo Venerande Pater, dum laeta veniret

Aen. 11. Invidit fortuna mihi, * sero (que) reverso G. 3.

Aen. 1. Urbe domum, nusquam coram data copia fandi?

Aen. 10. Nec licitum * extremas audire & reddere voces? Aen. 1.

[Page] Aen. 11. Hi nostri reditus, exspectati (que) triumphi

Aen. 3. Hic labor extremus, longarum haec meta viarum?

Aen. 11. Haec mea magna fides? * hìc me, pater optime, fessū 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 iterum (que) iterum (que) moneres.

Aen. 5. Tum vero in curas animus deducitur omnes.

Aen. 10. Nescia mens hominum fatì, sortis (que) futurae.

Aen. 11. Et nunc ipse quidem spe multum captus inani

Aen. 12. Praecipitans (que) moras, * rebus jam ritè peractis Aen. 4

Aen. 7. Sublimis (que) in equis rediens pacem (que) reportans

Aen. 8. Ingredior, vario (que) 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 fato (que) extrema sequutum.

Aen. 12. Obstipui, varia confusus imagine rerum.

Aen. 12. Vt primum discussae vmbrae, & 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, * guttis (que) humectans grādibus 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 vnus 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,

[Page] Aen. 11. Aeternum (que) 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 vt 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 vllus 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 Gens (que) virum trancis & duro robore nata,

Aen. 5. Quam nec longa dies, pietas nec mitigat vlla:

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,

[Page] 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 terrae (que) maris (que),

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 nomen (que) tuum laudes (que) 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. Iamque 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 praeeant (que) faces, via luceat omnis

Aen. 11. Ordine flammarum, & latè discriminet agros.

Aen. 9. Interea moestam volitans pennata per vrbem

Aen. 9. Nuncia fama ruat, * vires (que) acquirat eundo: Aen. 4.

G. 1. Vertantur species animorum, & pectore motus,

Aen. 2. Luctus vbique pavor, & plurima mortis imago.

Aen. 12. Tum studio effusae matres, & vulgus inermum,

Aen. 12. Invalidi (que) senes turres & tecta domorum

Aen. 12. Obsideant, alii portis sublimibus a [...]stent.

Aen. 11. Et moestae Iliades crinem de more solutae

[Page] Aen. 1. Suppliciter tristes, & tunsae pectora palmis,

Aen. 8. Tympana campanae (que) & rauco cornua cantu

Aen. 11. Incendant moestam magnis clangoribus vrbem.

Aen. 4. Sed quis Academiae cernenti talia sensus?

Aen. 4. Quosve dabis gemitus, cum compita fervere latè

Aen. 4. Prospicies arce ex summa, totam (que) videbis

Aen. 4. Misceri ante oculos tantis clamoribus vrbem?

Aen. 4. Improbe amor, quas non mortalia pectora cogis

Aen. 4. Ire iterū in lacrimas * largos (que) effundere fletus? Aen. 2.

Aen. 11. Praecipuus fragor, & longi pars maxi [...] l [...]ctus

Aen. 11. Gymnasio incumbat, pueris (que) parentibus orbis.

Aen. 12. In (que) 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 DEVS & quo dura vocat fortuna, sequamur.

G. 5. Et Tumulum facite, & Tumulo superaddite carmen,

Aen. 6. Aeternum (que) locus FORBESI nomen habeto.

Aen. 8. Pro Tumulo tellus quae sit tibi gratior vlla

Aen. 5. Quam quae DVMBARI gremio complectitur ossa,

Aen. 1. Daedalius (que) 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 vnquam memor [...] vos eximet aevo,

[Page] Aen. 8. Et gnatis gnatorum, & qui nascentur ab illis.

Aen. 9. Dumque ELPHINSTONI capitolia celsa camoen [...]

Aen. 9. Accolet, imperium (que) 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, ABERDONENSIVM EPISCOPI, Praesulis, Pietate, Sapientiâ, & Doctrinâ spectatissimi, EPICEDIVM.

FUnereis tot laesa notis si marmora quaeras

XX 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 studio, Babylonis vt inde

Terruerit rapidos cum meretrice lupos.

[Page]Non sic Inachiae centeno lumine vaccae

Servavit gressus Argus, vt ille gregem.

Foelix vsque 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 ABREDONIVS 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 Iovis 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 vlli

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.

Iustitiaeque 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.

[Page]Iamque rogo positum & terrena mole carentem

Consecrat, & summa collocat arce Pater.

Qualis erit Coelo radianti Lucifer orbe,

Iustorum qui tot millia salva dedit?

Parentabat ROBERTVS MAGNVS, Professor Philosophiae & Medicinae, In Academiae Glasguensi.

IOANN. V.35. [...]. PRAESVLIS MERITISSIMI, PATRICII FORBESII, ABERDONENSIS EPISCOPI, FOELICI MEMORIAE, Sacravit hoc CARNEN.

XXI QUID me jubetis vernulam vestri Chori

Quem vix Apollo Delius

Adspexit vnquam, vix Camoenae virgines

Culto beârunt Carmine,

Deflere surdos lachrymosâ Naeniâ

MANES verendi Praesulis?

An tu silebis mater ABREDONIA,

Et sancta nutrix artium,

[Page]Quarum Lycei fama docti verticem

Aequavit astris editum?

Nam versa retrò gloria, vt fautor tuus,

Patronus & vindex obit:

Qui saevientes civium discordias

Pacis sequester sustulit.

Nunquid jaces afflicta? Solare vt juba [...]

Insigne toti SCOTIAE

Moestis ademptum coetibus mortalium

Praesul cadit FORBESIVS?

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

Laevâ 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.

[Page]Cum casta divûm 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, vmbrae 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, vnusque omniae▪

Claudetur vrnâ 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

Iam despicit teriae pilam?

[Page]Illustre semper Nomen in terris erit

Nomen scriptis i [...] lucē 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

Tot sacrat: altâ plurimâue indagine

[...]. Scripsit comment [...]rium in I [...]hannis A [...]pocalypsi [...]

Vatis IOANNIS alitis

Nobis revelans entheata oracula,

Queîs Romuli regnum Iovis

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

EVBVLE Pictor Nobilis;

[Page]Qui bracteatas explicasti voculas,

Et futiles argutias:

Quas ventilato conspuendus Syrmate

Romanus vrget 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 FORBESIVM

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 vndis ille, tempestatibus

Immergimur nos horridis.

Illi quies jam parta, nos curis adhuc

Distringimur mordacibus.

Illi Triumphus Maximus, sed praelium

Nobis, cruentum, multiplex.

NINIANVS CAMPBELLVS, Apud Divi Macolmi, in Dioecesi Glasguensi, Kal. Ianuar. 1636.

IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESVLIS ABERDONENSIS, SANCTIORIS CONSILII SCOTICANI, SENATORIS PRVDENTISSIMI, DOMINI à CORSE, &c. Maecenatis & Patroni sui Colendissimi, qui die 28 Martii 1635 vitam cum morte commutavit, ELEGIA.

[Page]

Moenibus his clausus, dormit COTHARISTIVS Heros.XXII

Stēmate praeclarus, Phosphorus us (que) nitēs.

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

Iustitiae in Coelum perpetuavit iter.

Ille illustre jubar, quo decedente ruit nox,

Et rerum tristes heu subiere vices.

Praesul PATRICIVS, deflenda morte BRITANNIS

Occubuit, Patriae gloria, gentis honos.

ROBERTVS WATSONVS, Presbyter, Parochus Grangensis, in Dioecesi Moraviensi.

[Page]

[...]

[Page]

[...]

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.

[Page]

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

[Page]Turbatas lachrymarum vndas, 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 vndas

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 vnctos 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 Iuventâ)

Spreverat irati stridentia fulmina Coeli,

Spreverat oppositi Technasque minasque Liburni,

Spreverat & rigidi brumalia flamina Cori,

Spreverat vndarumque aestus, Coelique procellas

Diraque caeruleis latitantia monstra sub vndis.

Die Pater!

Miserabile [...] Academi [...] statum, ante faustissimū 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

[Page]Manca 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 Lembū, 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, Tubis (que), & 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 Iacobo Sexto beata memori [...]. Mentio primi Fundatoris Gulielmi Elphinstonii.

Allegorica desc [...]iptio Academiae post primā ejusdem erectionem.

Academiae miserabilis statu [...] subse [...]ut [...] per s [...] cordiam [...]ō nu [...]rum Episcoparū, & sacrilegium [...]innullorū gubernator [...] primariorū.

Ingressus Prasulis in Academian primus.

Anormi [...] omniae repper [...].

Paucitas membrorum mira, corum dem (que) 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 vndis?

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

[Page]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 vndis:

Post-modo letifero obductos captosue veterno

Suscitat, & dictis Nautas affatur amicis:

Sicne jaces moribunda Cohors? Mollē excute fomnū,

Ocyus evigila, & velis immitte Rudentes:

Nonne vides vt nunc maria vndique & vndi (que) coelū?

Nonne vides Helenam, proram puppimque tenentem

Assolet adflictis cladem quae inferre Carinis?

Cernis vt immenso distet Terra intervallo,

Humidaque horrisono praeceps ruat Oceano nox!

Utque vndis 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 Neptuui impressa Sigillo?

Sidere quo constructa ratis sit? quove Marini

[Page]

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. Rhaetū 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 vndis:

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

Iudicio, 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 membrorū.

Addidit & Sociis Socios: Phoebique Ministrum

Bisephorum eloquio insignem, & coelestibus armis,

Imprimis stabilitur profēssio 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. Ioannem Porbesium, S.S. Theologiae Doctore sulmnuit, esusdem (que) Professorem ritè desig [...]atū in Vnivo sitate Abred [...]nensi à Rev rendissimo Praesuse Patre suo.

Quem meritò Arctous Semonem suspicit orbis:

[Page]Puppis honos & amor: Genitore secundus ab ipso:

Unica cui innocuae commissa est cura Carinae,

Qui, quàm 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

Iura 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 Chorammū [...].

& 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 cùm 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, Iuris Canonici, Professore D. Iacobo 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

[Page]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 vndis

Assolet: hic primus princepsque Choraula Carinae est

Coelica dulcisono celebrat qui Numina cantu.

D. Ioanni Lundaeo, amoeniorum literarum Professori annuos reditus reducit Praesul. Per minores s [...]tios, quatuor Regentes in artibus subinnuit, quos quidem singulos▪ Professores reddidit Praesul ad maximū 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 regimen (que) Minores

(Ipse Pater toti quod declaraverat orbi)

Qui nunc provectae invigilant cum laude Iuventae

Quisque Gregis proprii inspector, licet ordine quōdā

Confuso illicitoque, vagae cum clade Iuventae?

Caetera quid memorem? Victum vires (que) viros (que)

Addidit, innocuae post tot dispendia puppi

Annua securis importans commoda Nautis

Marte suo, solus solus Palinurus, amico

Trit [...]num auxilio; constans quos cura Carinae

[Page]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 tamē heìc, requiē tremulis dux praebet ocellis,

Sed Ratis horrendas reficit sarcit (que) 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 neminē antiquū Academiae Abredon. Primarium subinnuit.

Ad pristin [...] dignitatē & 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, cōmoda puppi,

Hanc requiem, hos reditus, hunc detulit vnus honorē:

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 vndis

Torpidus, & saevi concussus arundine Lethi

Deserit humanae pereuntia gaudia vitae,

Et vasto immersos lachrymarum gurgite Nautas:

Spernit aquas, puppimque, & hyperboreos reboatus

[Page]Oceani, rumpitque moras, clavoque relicto,

Dulcia perpetuae meditatur gaudia vitae.

Subinuuit dolendam Reverendi et Clarissimi Viri D. Ioannis Forbesii, Filii & Haeredis migrationem ad functionem Pastoralem in novâ Abredonia obeundam, Aonidum, id est, Synodi Abred. communibus suffragiis.

Spretor abis Palinure? & nos rape in omnia tecū.

Ibimus vnà 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 Iuventae,

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 vndis

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! quàm 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 deni (que) 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 vdis

[Page]Temperet à Lachrymis? quis acerbo froena dolori

Injiciat, tanti truculentâ in morte Magistri?

Adspicis vt ferrugineo velatus amictu

Tristior Eois Phoebus consurgat ab vndis?

Miserabi [...] [...]erum facies in morte Praesulis.

Adspicis horrendis vt circumfusa tenebris

Moesta subobscuris Phoebe caput occulat vmbris

Pullatis invecta rotis? Utque anxia Coeli

Sidera, sollicito renuent sua lumina mundo?

Cernis vt 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 vt nimio rumpantur Saxa boatu,

Horridaque indignas repetant vt monstra Cavernas?

Utque ad Hyperboreum torpens Balena Booten

Horrida continuo convolvat pectora planctu▪

Epotas patulis efflans è naribus vndas?

Adspicis vt tremulis mortem prognosticet alis

Halcyonum lachrymosa cohors, vt (que) agmine facto

Imbrem, Hyememque ferant mundo, tristem que ruinam?

Ut (que) 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 Hyems, 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 vndis.

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,

[Page]Adspice nos▪ Puppimue: & ne nos tarda moretur

Vis Remorae; aut furvas Erebi deseendat in vndas

Quassa Ratis, superadde Ducem: tantoque remoto

Praeside, da Successorem, similemque Magistrum:

Ne sine, vt Euboicae cautes, coecusve Caphareus,

Scyllave, & Oleniae sidus pluviale Capellae,

Ventorumve injuncta lues, comitata procellis

Intentent miserae damna vlteriora Carinae:

Sat Nautis, Puppique datum, ductore remoto

Te Palinure volo, te, te, qualem aureus olim

Nec habuit, nec habet vitreis Neptunis in vndis.

Tritonas qui nunc inter Conviva recumbens

Semi-deos, positis curis requiescis; & aevi

Iam 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 & FORTVNATISSIMA earundam Cōditione, florente PATRICIO, comparatur, & inter se conferuntur.

XXIV QUANTVM Augustino debet Clara Hippo beato;

Tantum FORBESIO DONA soror (que) DEA.

[Page]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 DEVM, 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 vlla 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 DEVS, & 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.

[Page]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 & vngue comam.

Prisca renascuntur, remeant foelicia secla,

Et meliora quidem, si meliora forent.

Venimus ad summum fortunae: hinc vota, precesue

Vix vltra 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.

IOANNES 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.

[Page]

FORBESIVS Praesul Tumulo requiescit in isto:

Hìc Elphinstonii Dumbarii (que) cinis.

Hi nati, viguit quondam cùm vivida virtus; XXV

Secula FORBESIVM 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 Proavûm nobilitate sagax.

Denique quod Quadrati hominis laus dictitat, omne

Omne id Apostolicus suggerit iste thorus.

Ponebat DAVID WEDDERBVRNVS, Latinae Scholae in Urbe No [...]i [...] AB [...]EDONIAE Praefectus,

IN OBITUM REVERENDISSIMI EPISCOPI ABREDONIENSIS, PATRICII FORBESII A CORSE.

[Page]

XXVI 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 FORBESIVS

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 Iovis 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▪

[Page]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, vbi se

Cum laude virtus exerat.

M. GVL. WALLAS, Latinae Linguae Professor, & Scholae Glasguënsis Praecept [...]r.

In Venerandi & Sanctissimi Patris nostri, PATRICII FORBESII, DIVINA MISERATIONE ABREDONENSIS EPISCOPI, OBITVM, EPITAPHIVM.

PLus decē olympiadas vixit COTHARISIVS Heros,

Flemus eum propere sed cecidisse nimis:XXVII

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.

[Page]

ALIVD.

CUR bombarda minor majorque tonitrua bombis

XXVIII Assimulant? famae figna futura canunt.

CVR non stemma patrum pictum ac insignia gentis?

Vivus contempsit, mortuus illa magis.

I, pictor, potius virtutem pinge, fidemque

Divinam, humanam; clarus vtraque fuit.

Gratia pingatur, pingi nec gloria debet

Qua fruitur, fingi nec quoque mente potest.

ALIVD.

XXIX QUid primo de te dicam? quid denique? Magne

FORBESIORVM Heros, Abredonum (que) 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 PATRICIVS, 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.

SCRIBITVR à multis lesso arcto arctàque papyro

XXX Mors PATRICI; magnum vita volumen erit.

Hanc quis scribet? Eam metuo ne deterat alter,

Si nolit Natus scribere gesta Patris.

[Page]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▪

[...].

[...]

[...] XXXI

[...]

[...].

POSVIT ROBERTVS DOVNAEVS, BIBLIOTHE CARIVS.

SINGVLTVS BOREAE, IN OBITVM REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, PRAESULIS ABREDONIENSIS, OMNI LAVDE DIGNISSIMI, &c.

QUid BOREA moestum spiras furialibus antris?

Luctificoue sono murmura dira boas?XXXII

Insolitumue furens placidi maris aequora turbas?

Fluctibus & tumidis littora nostra quatis?

[Page]Vimque parans, doctis gratissima rumpere gestis

Otia; concutiens pectora moesta metu;

Flatibus vndiferis 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?

Iam nec acidalio flagrant mihi corda furore,

Saevave pro actaeâ conjuge bella paro:

Monstrido mâve manu prolem indignatus ademptam

Prorumpo in fremitus, flamiua dira ciens:

Non antiqua queror dispendia; supprimit ista

Quae, mî intus stimulat pectora cura recens;

Nec quaecun (que) 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 vnus

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 FORBESIDVM alta domus

Iactat, & inde putat majores surgere laudes

Quam Marte insignes quod tulit ipsa duces:

An magis ipsa dolet tantorum facta virorum

Magna premi vnius laude sepulta viri?

Palladiasque domus, fanum quâ Regulus altum

Ostentat populis, hunc tenuisse juvat:

[Page]Nobilis & quamvis proavos dimissa per altos

Iugera 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 vt 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, & Ambrosius.

Quaeque prius sparsim variis clementia Coeli

Cesserat, hic vnus omnia dona tulit.

Praesulis eximii nec tantum Ecclesia sentit

Foelices curas auxiliumque pium,

[Page]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 vlla 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 vsque 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 vsque Tuos.

Andreapoli moerens scribebat M. IOANNES ARMOVR, Philosophiae Professor, in Collegio Sancti Salvatoris.

TVMVLVS REVERENDISSIMI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONENSIS EPISCOPI, Sanctioris Concilii Scoticani Senatoris, Univesitatis Abred, Cancellarii, Domini à Corse, &c.

[Page]

COnditur hoc Tumulo, fam [...] super aethera notus

FORBESIVS, sacri gloria prima chori.XXXIII

Conditur hoc Tumulo, plenus gravitate serena

Vultus, & insignis cum gravitate lepos.

Nobilitate potens, lingua, calamo (que) disertus,

Mente sagax, dextrâ fortis, & vsque pius

Terror erat Latiae turbae, quam fulmine vocis

Pressit; vt 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. GARDENVS, Philosophiae Professor, in Acad. Regia Abred.

REVERENDI ADMODUM PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS, Supremi Scotorum Senatus, CONSILIARI [...], MAGNI ACADEMIAE CANCELLARII, DOMINO à CORSE, &c. EPICEDIVM.

[Page]

CYnthia, qui [...] nuper, tenebrosa expalluit vmbra?

XXXIV 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, Phaebus terras, Astraea reliquit

Aurea, Cecropiae magna Columna Deae.

FORBESIVM abductum terris, HVNC infula deflet

Sacra, Minerva gemit, luget & alma Themis.

Solamen superest: Magni, Sacra Imago parentis

In Coelo positi, viva relicta solo.

Debitae observantiae ergô, Posuit IOANNES RAIVS, Philosophiae Moral. in Gymnasio Mareschallano Professor.

EXEQUIIS PLURIMUM REVERENDI IN CHRISTO PATRIS, PATRICII FORBESII, ABREDONIENSIS EPISCOPI.

[Page]

PHILOMVSVS. PHILARETES.

PHILOM

HEu, quanta ingentis video spectacula luctus?XXXV

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 vt amissa virga Cyllenius Ales,

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,

[Page]Tris [...]e canens Erato fa [...]oles increpat horas,

[...] dieis vlulatibus 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 vmbram

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? Iam totum spirant praecordia Phoebum.

Socraticos tandem dignus conscendere currus

Musarum meruit plansus, & praeside Phoebo

Circundat capiti sacras ABREDONIA lauros.

Ast vbi jam firmata virum persecera [...] aetas,

Majorum menti subeunt moli mina rerum.

Non jam sufficiunt totae Permessidos vndae,

Concipiunt alias mentis penetralia flammas,

Vt Dii ardentes restringuere pectoris ignes

Haud valeant Heliconis aquae aut Aganippidos amnes,

Iam Solymae sitienter hiat, dulces (que) Syloae,

Ardet aquas, sanctos (que) cupit superare Sionis

Colles, & sacris CHRISTI succedere Templis:

Hoc erat in votis: tandem pia Numina voti

Damnavere reum, studiis desueta profanis

Inde [...] plenè mens enthea vates

Imbibit, & totum versans sub pectore CHRISTVM

[Page]Illius ingreditur sanctus penetralia Mystes

Sacra serens: aliquot tandem labentibus annis

Imponit capiti venerandam Ecclesia mitram,

In plausus coiere Scholae, tunc vndi (que) doct [...]

Turba togatorum meritos gratatur honores,

Iam 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, titulos (que) 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,

Supremum (que) sibi victis Capitolia Can [...]is

Speravere diem, sed tandem Martia Roma

Collectis aquilis reparat dispendia belli,

Et ponit trepida conceptos mente timores.

Sed quod tot strictae rigidis mucronibus hastae,

Et quod tot gladii, quod non & mille manipli

Stipatae (que) acies valuere, hoc fulmine mentis

Invicto (que) facit calamo, queis territat hostem

Exanimat (que) duces, sternit (que) 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 minas (que)

Bellarminum.

Et formidatas olim tua fulmina bullas.

Qui Capitolina dominaris Iupiter arce

Spernimus, Ingentem traxisti Roma ruinam,

[Page] [...][Page] [...]

[Page]Lucifer è Coelo cecidisti, acceptaque clades

Exiguam misero suadet sperare salutem.

Nil possum vlterius, conabar pergere, sed mens

Consternata jacet, veluti torpedine tacta

Lingua silet: paucas nostri memorasse doloris

Sufficiat causas, tanti (que) 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 & vltor

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, Opifer (que) per orbem

Dicere, & Herbarum est subjecta potentia, Sic te

Iactabas 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

[Page]C [...]ssas FORBESIVM 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 vndas,

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, FORBESIVS vivit super aethera notus.

Mr THOMAS WALLAS ▪ S.S. THEOL. Stud. & Ministerii Verbi Candidatus, in Academia Glasguënsi.

IN OBITVM PATRICII FORBESII, EPISCOPI ABRED. &c.

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XXXVI PATRICIVS 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 vt 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 vmbra choris.

GLASGV [...], Mr IOANNES HAMMILTONIVS.

IN OBITVM 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▪

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EPICEDIUM.

ERoo jaces venerande Senex, Clarissime Praesul; XXXVII

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.

[Page]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.

XXXVIII PATRICIVS 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.

PATRICIVS jacet hac & Sanctus Praesul in vrna;

Et recte titulus quadrat vterque viro.

Munere praeclarus gemino, perfunctus vtroque

Et Clero, & populo commoda magna tulit.

Ergo hodie vnius duplex extinguitur astri

Virtus, quique tulit commoda tanta perit.

Plangite Scotigenae; Tumulo conduntur in vno,

Et Sanctus Praesul, PATRICIVSue gravis.

Lachrymabundus posuit, GVL. LAVDE [...]VS. Philosophiae Magister, & S.S. Theologiae Studiosus, in Academia Abredoniensi.

MVSARVM ABREDONENSIVM LACHRYMAE, In Obitum Patroni & Phoebi sui, PATRICII FORBESII, PRAESULIS ABREDONENSIS.

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PLangamus Clarium quotquot Apollinem

Ardenter colimus, major Apolline XXXIX

Noster FORBESIVS 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 FORBESIDVM decus.

Sed vitae integritas, diaque sanctitas,

In Sacro Officio mira fidelitas,

Nec-non sedulitas FORBESII Patris

Laudari nequeunt satis.

[Page]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 vlulatibus,

Tam chari capitis funera flebimus?

Iam ne sit lachrymis modus.

Eheu nos miseras! Occidit, occidit

Lux nostra & columen; Nobilis occidit

Praesul FORBESIVS, doctus & ìnclytus

Virtute & sapientia.

E centro citiùs terra movebitur,

De Coelo citiùs sydera decident,

Quam nos FORBESII funera plangere

Cessemus madidis genis.

Condoluit idem GVL. LAVDERVS, Philo-musus.

IN EXIMIUM DEI SERVUM, CONSULTISSIMVM IVNTA ac VIGILANTISSIMVM PRAESVLEM, PATRICIVM, Nunquam interiturae memoriae, EPISCOPVM ABREDONIENSEM, Magno primum IACOBO, ac postea CAROLO Filio Regi nostro Serenissimo, à Consiliis Sanctioribus; Academiae Abredoniensis Cancellarium, ejusdem (que) Instauratorem desideratissimum; Baronem de Oneil, Dominum de Cotharis, &c. EPICEDIVM.

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SI genus anquiras; Heros COTHORISIVS: artes XL

Si 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.

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ALIUD.

EXimia eximium referant si symbola pectus,

XLI Unus FORBESIVS 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 vt pectora condus Athenes;

Dexter lingua animi sic quoue promus opū.

Quae bona cunque viro fuerant, quae Praesule digna,

Uni cuncta poli cedere cura fuit.

ALIVD.

LUstra decem supraue decem septena peregit,

XLII 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. PATRICIVS IAMISONVS, 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.

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HEîc pius Antistes situs est, Cathredae (que) domus (que) XLIII

Gloria; lux cunctis splendida Scotigenis;

Inclyta Musarum soboles, columenue sacrorum

Eximium, populo os vs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▪

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NAENIA DE EODEM.

XLIV 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;

XLV Flet te mundus, homo te indiget, astracolunt.

IAC. GORDONIVS, Philosophiae Magister, & S. S. Theol. Studiosus, in Academia Abred.

REVERENDISSIMI PATRIS IN CHRISTO, PATRICII, PRAESULIS ABREDONANI, A Consiliis Regiis, Domini de Corse, &c. EPICEDION.

XLVI MYstarum quid turba queunt? jam Cynthius orbem

Liquit (delitiae gentis honosque suae.)

Qualis erat Numidas inter pater Augustinus,

Bizantîue viros aureus ore senex.

[Page]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.

Quae (que) DEUM resonant pulpita muta prius▪

Iamque tuis Themis auspiciis, Medicinaue florent,

Doctrinaeque omnes, te revocante vigent.

In Patriam remeans, quem semper mente colebas

Nunc cernis, summo perfruerisque bono.

IOANNES KEMPAEVS, Philosophiae Magister, & S. S. Theol. Studiosus, in Acad. Abredoniensi.

IN OBITUM Reverendissimi, Prudentissimi, Piissimiue Praesulis, PATRICII FORBESII, EPISCOPI ABREDONIENSIS, &c.

HIc situs est Praesul, vita sanctissimus omni,XLVII

Pieridum, Patriae, FORBESIDVM (que) decus.

ALIVD.

PRaeclaro quaecunque queunt de stemmate dici,XLVIII

In te FORBESI cuncta fuisse patet.

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[...]

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[...]

[Page]Quantus qualis eras nec lingua retexere possit,

Nec mens complecti quam probus atue pius.

ALIVD.

CUra, Labor, pietas, prudens vigilantia, virtus,

XLIX Dulcedo morum, nobilitatis honos

Hic tumulata jacent; rogitao: Dic quaeso, viator

Possit an hic mundus jam superesse diu▪

Posuit Misakmos. Mr IAC. KEYTHE.

IN OBITUM Reverendissimi in Christo Patris, PATRICII FORBESII, EPISCOPI ABREDONENSIS, AC DOMINI A CRVCE, &c. CARMEN FUNEBRE.

ARtibus, haud pauci, pravis tolluntur in altum;

L Nunc prece, nunc pretio, saepe favore virûm.

Invitum blandè sed vestigavit, & vltro

FORBESIVM ambivit pontificalis honor.

Hic sapiens Mystes, observantissimus aequi,

Ingenio pollens, eximieque pius,

Claruit eloquio miro: vigor entheus intus

Ardens, in sancto pectore firma fides.

[Page]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 IESVS,

PATRICIO toti vita perennis erit.

Ponebat Mr Georg. Robertsonus, Abredoniensis.

IN OBITVM Reverendissimi in Chrtsto Patris, PATRICII FORBESII, MISERATIONE DIVINA ABREDONENSIS EPISCOPI; Nec-non Celeberrimae Academiae Cancellarii, ELEGIA.

SAnctorum tumulum, si fas violare querelis; LI

Labitur ex oculis nunc quoue gutta meis.

Hinc dolor, hinc lachrymae, cecidit FORBESIVS ille,

Primum qui columen relligionis erat.

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[...]

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[...]

[Page]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,

ABREDONVM decus at (que) Pater successit Olympo,

Illic, vt nova sit gloria coelitibus.

MVSARVM LACHRYMAE,

TAntalidi moesto, vivos adhibere colores,

LII 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 vlla polo subdita moesta magis.

ABREDONVM eripuit Musis quia parca patronum,

Quo vivente melos, quo moriente dolor.

IOANNES TAYLOR, ANGLVS; Philosophia Studiosus.

IN REVERENDI ET SANCTISSIMI PATRIS, PATRICII FORBESII, EPISCOPI ABREDONENSIS▪ Et in summo Scotorum Senatu Consiliarii Obirum, EPITAPHIVM.

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OCcidit Abredonum Praesul FORBESIVS, ecce

Parva tenet magni nominis vrna virum.LIII

In quem non habet aut livor quod dicere possit,

Quanquam caelicolas misit in arma deas.

Namuefides, pietas, spes, quicquid deni (que) tantum

Aut talem potuit condecorare virum,

Illius in niveo sibi sedem pectore legit:

Pectore Caucasea candidiore nive.

Labe carens vt 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.

[Page]

MUSARUM IN DEFUNCTVM LACHRYMAE.

LIV VEre novo Phoebus, turba comitante sororum

Visere Pierias vult Heliconis aquas.

Solicitansque lyram sic solabatur euntes

Visa sit vt 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 ABREDONVM Praesul FORBESIVS, his (que)

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 vnda

Amotis lachrymis, talia dicta dedit.

[Page]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 OBITVM Reverendissimi & Charissimi Patris sui [...], PATRICII FORBESII, EPISCOPI ABREDONIENSIS, &c. CARMEN FUNEBRE IOANNIS FORBESII FILII.

DUlce decus, genitor, vitali suavior aura▪ LV

Luminis usura cui mage charus eram:

Dum tua condecorant certatim funera quisquis

Numen amat, virtus & cui clara placet:

[Page]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,

Iam 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 vrbana 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.

[Page] Et pariles tentent gressus, quibus itur ad astra.

Haec nos sanctorum fata suprema docent.

Te DEVS 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 attent,

Doe find great Names in Monuments inrolde▪ LVI

Of faythfull Pastors, and their Vertues tolde,

For Prayse to GOD, to make men diligent.

Sage Cyrils, Austin in Disputes potent▪

Graue Gregories, meeke Melet, Ambrose bolde,

Sweete Cyprian, Iohn with his Mouth of Golde,

Starre of his age Athanase permanent.

Theodoret in Learning eminent,

Well versde in Scriptures, Ierome, New and Olde▪

True Flavian, kynde Paulin, manifolde

Perfections of others excellent.

These graces PATRICK FORBES richly had,

Whereby GOD honourd was, the Church made glad.

Vpon the death of that Right Honourable, Right Reverend, and most worthie Prelate, PATRICKE FORBES, Baron of Corse and Oneil, Late Bishop of ABERDENE.

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COuld Man's excursiue thoughts get stayd to muse

Some vnseene good there's found in baddest newse;

(Feare can beget of wit in selfe-born fools,

Prodigious Warnings traine the Wyse at Schools)

What's this of Death wee see? so much affecting

Of young of olde proprietie: thus projecting,

Man's totall ruine (Nature being deaths pryse

The Victorie ours, wee conquering enemies.)

Belyke the shout of SION seems to roare,

Rackt with such griefe not once heard of before.

Her Northern-Church imbellisht to our sight,

Was lately plac'd on top of SIONS hight:

Her Structure which the first Contract had made,

(whill tread-tramd Crafts-men scarce were to bee had:

The Master-builder wanting to command,

Awlesse confusion winning th'vpperhand)

Those rude impolisht stones which kept not lyne,

Shee lately chang'd in jewels, gems divyne:

Olde rowmes made voyde: replenisht to content,

Conscience the levell of strict Government,

[Page]Shee howls to misse what verie now shee had:

And to our hearing sadlie hath shee saide;

My Mount doeth smoake, it's shak'd by IOVAH'S Hand,

(Moses and Aron fled) how can it stand?

Moses did watch true Sentinell without it:

Aron Circundat tarrasses about it.

Those being gone, who did so well surround mee,

The burning wrath of GOD's neare to confound me.

Is't so with SION? is shee so dejected,

Who twyse a-yeare our drouping heads erected,

Gainst purest feares in gleaning Autumns Flowrs,

Gainst all distrustfull hopes of Aesta's showres?

Dare not those greene Trees at the axe repyne?

Then rotten stocke how neare's that fall of thyne?

Since clearest heads are drumled; then bee sure

The mudled way-floods can haue no thing pure.

Though in few Acts Man could abridge his playes:

In manie schens divyded are his dayes.

Since then wee see the Tapers doe decay,

(Whent's dark) the candlesticke may be a prey.

SIR ALEXANDER CVMMIN, of Coutter, Knight.

IN MEMORIE OF THE RIGHT REVREND PATRICK FORBES Late Lord Bishop of Aberdene, Who deceassed March xxviij. 1635.

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LVIII A Perfect Patterne of a pearlesse Guyde,

Was late inclosed in this Caske of clay;

Wh'in Countrey, Church, and Policie besyde,

Of Government, with praise practis'd the way.

A loving Landlord, Statist calmlie bent,

Preacher and Praelate, holie, eloquent.

Mortem justi lugent cuncti▪ PATRICKE MAITLAN, Of Karnfeichell and Achincriue.

AARON'S OBSEQVIE.

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WHen Titan ryseth from his bed,LIX

Hee guildes our day, and lends vs lyfe:

But when abortiue Night doeth spred

Her sable mantle, wee're at stryfe,

Even with our selues, for sleepe Deaths freind,

Whiffs in our face, and blowes vs blind.

When Spring enambles Vesta's lap,

Our Rose is sweete, our Damask's cleane:

But if a frost, or thunder clap,

Persue their buddes, straight what was greene,

Is blasted, and their rotten Core,

Infoldes a canker-worme no more.

When Rivers from their private sourse,

Repay their Tribute to the Maine,

The ratling murmures of their course,

Proclaimes their debt, and yet in vaine,

For there, how soone they hyde their heads,

Their luster's gone, their Douceur fades.

When Brydegroomes from their chambers come,

To wed the Virgine Nymphes of May,

[Page]The Violet, and Prymrose bloome,

Len wreaths, and Lawrels, to that play.

But if or hee or shee shall fall,

Their mirth's exchanged to a Madrigall.

So whilst our Aaron's burning Light,

In Vrim and in Thummim shynd,

Our Levits saw their Day, no Night,

For Atho's Shaddows still declynde.

But now in Ramah Aaron sleepes,

And Rachel for her Husband weepes.

So whilst our Aarons Priestlie Rod

Did bud, did blossome, and yeelde fruit,

Ieshuruns other stemmes abroad,

Proov'd withred stickes, and wanted root:

But now hee sleepes, and gainst his Vyne,

And Oliue, Brambles now repyne.

So when our Aaron's boundlesse Ocean,

Lent secret lyfe, to Sacred Springes,

Rephidims Rocke by that commotion,

Did drench Vrania's scorched winges:

But whilst his deepes exhawled lye,

Cherith's exhaust, and Kedron's dry.

So whilst our pompous Aaron stood,

To wed the Bryde to her Brydegroome,

The Friends rejoyc'd, the Virgines bowde,

And both vnto the Wedding come:

But now, the PARANYMPH is gone,

And all the marriage Children moane.

What then? haue not Aire, Earth, and Seas,

Spent teares at ARON'S funerall?

[Page]They haue: But teares so dround their eyes,

That now their deepest griefes recall

Their sluces: and to tymes to come,

Say, Light cares speake, when deepe grief's dumbe.

Mr WILLIAM WISHART, Person of Restarick.

DEDICATED To the Never-dying Memorie of The late Right Revend, Learned▪ and Religious Prelate, my best Friend, And most worthie Macenas, PATRICKE, BY THE MERCIE OF GOD, BISHOP OF ABERDENE, &c.

WAlking alone, vnder a shade, neare by a River syde,L

Beholding how swift silent streams into the Sea did slyde,

The budding Groue, our youth, streames, tymes velocitie,

Floods falling in the Sea, declar'd all living flesh must die.

Whiles thus as in a trance, I viewed the welkin cleare,

Vnto my eyes and eares, at once od objects did appeare.

[Page]I heard great tolling Bels, drums toucke, dead trumpets sounded,

Canons loude roaring, made such noyse, Earth, Sea, and Aire resoūded.

But that which mov'd me most, I saw me neare hand by,

Great multitudes of mourning men, full sadlie seem'd to cry:

Some said, Now IACOB'S gone, our PATRIARCH who bred vs.

Som lik Aegiptiās mourning, cryd, Our Ioseph's faild, who fed vs:

Some for myld Moses moand, evē those who most did grieue him;

Praying, if possibe it were, their vowes might now revive him.

Some for their DAVID dool'd, most for the Temple grat:

Some for IOSIAS shouted in the Valley of Iosaphat.

Their doole redoubled so, their cryes became confusde,

That Natures workes all round about was stupified, and musde.

The tallest trembling Trees, whose statelie tops vpryse,

And seem'd through watrie voults of aire, to cut the crystal Skyes,

Did lowre and lout them lowe, as witnesse of those wronges;

Elf-Echoe out of hollow Caues, resounds their sorrowing songs.

The Clowds did cease to drop, the wavering windes to blow;

The boughs on banks left off to bloome, the Seas to fall or flow:

The sweetest stirring streames, that run in DEE and DONE,

Shout to their equals, Stay your pace, & help vs two to mone.

The birds with chirming cheare, that cut the azure Skyes,

They cease to sing, the beasts to low, the fish to swimme in Seas:

The Sunne and Moone amaz'd, and Starres, all still they stand,

And all IOVES hudge and curious worke, the sea, the aire, the land,

Left off their kindlie course, and car'd with me to ken,

About a Tombe what moved to mourne so manie modest men.

Thus whilst agast wee gaz'd, three out amongst the laue,

In doricke nūbers sadlie sounds these Songs about his Graue.

1. SONG.

SWeete Sheepherds Swanes, awake and weepe,

Since hee is gone, who made you sleepe:

[Page]Wee want our gracious Governour,

Who watch'd vs both in Field and Towre.

Now may wee stray without a Guyde;

In earth there is none such besyde.

Great paines Hee tooke, to make vs keepe,

To feede, to fence, our wandring Sheepe▪

All our defects Hee cur'd and cover'd,

Which Doggs and Wolfes would haue discover'd.

And now, no doubt, wee'll goe astray,

Since wee Him want who led our way.

The crasde and creeple oft Hee heal'd them;

The comfortlesse Hee never failde them.

Our EAGLE who vs taught to flie;

Our PELICAN, our PHOENIX, hie;

Great IOVA Grant, since Hee is gone,

His ashes breede vs such a One.

2. SONG.

OVr Church hath lost a Light, our State may now bemoane;

Our Common-wealth, her Atlas wants, Relligion a sonne,

His blood amongst the best, as borne so was Hee bred,

But what were those, if grace divine, had not Dame Nature clad?

If Learning joyn'd with Wit, if Grace with Gravitie;

If prudent carriage bee in pryce, if matchlesse Modestie,

Then, in a word, I vow, if Vertue lodg'd below,

Hee was the worthiest wight for one, my selfe did ever know:

Full fourtie yeares and fyue, his course of lyfe I kende▪

O let mee liue his holie lyfe, and make his happie ende.

3. SONG.

ST [...]rne Death, now doe thy best or worst, and spare not;

For thee and all thy dreadfull Darts I care not.

[Page]I stand not for thy fead, or friendship eyther,

Short since thou slew my Sonne, and now my Father,

And tho my selfe thou kill, thou'lt not devoure mee:

I hope to follow them who went before mee.

Tho for a space thou soule and bodie sever,

In spyte of thee this Sainct shall liue for ever.

Whiles hee was heere, Nature and Grace contended;

Whose hee should bee, they both their forces bended.

His vertues liue, and shall, doe what thou may:

To his great glore, shall after Ages say,

Loe here intomb'd, this marble stone lyeth vnder,

Wits high Perfection, and our Ages wonder.

Mr THOMAS MICHELL, Person of Turreff.

Sacrat, To the Immortall Memorie of that Reverend Father in GOD, PATRICKE FORBES, By the Mercie of GOD, Bishop of Aberdene, Lord of his Majesties Secret Counsell, Chanceller and Restorer of the Universitie, Laird of Corse, and Baron of Oneill.

LYke as in May, the countrey Sheep-herdling,

Pulling the paynted Beauties of the Spring,

[Page]Doubts with her selfe, whether to make her chose,

The Pansey, Lillie, Violet, or Rose;

The yealow, red; the purple, greene, the blew▪

Or thousand-thousands of some other hew:

Even so my Muse, when as her selfe shee rayses,

And bends her selfe to poynt our Prelates Prayses:

This Field such rare things offers to her view,

That mute shee stands, and bids her Taske Adieu,

His various Vertues muster in such store,

Aboundance straynes her more, than Want before.

For neyther Zeuxes, nor Apolles can

Paynt the perfections of so rare a Man.

His Majestie, his Port, his Court, his Grace,

Did liuelie portray foorth his Worth, his Race.

As his Grand-fathers, in our Civill Warres,

Wer formost: formost eke in setling Iarres:

So hee in both did beautifie his Clan,

Formost in Peace, in Warre a valiant Man.

As for his trueth, in whyt let it bee paynted,

Which never time with spot or stayne once taynted,

His loue to Learning, his delight in Arts,

Quickned the vigour of his naturall parts.

Both humane things, and heavenly things, he knew:

All thinges were subject to his Soule her viewe.

Lyke as an other Prelate sayd of late;

Hee knew not what it could bee to forget:

Even so from him was hid nothing at all,

Betwixt the moving and th'vnmoving Ball.

This knowledge of the things created, mov'd him

To loue their Maker so (who so had lov'd him)

That ravisht with His loue, hee preacht His Name,

To his owne Servants, much lyke Abraham:

[Page]Not lyke these Barons, whose commoditie,

Makes vp their owne, their servants pietie:

Who sheare their Flocks, who slay them: but to feed them,

Who scorne, who care not how their Pastors leade them,

To come, & heare his wisdom, mē did stryue,

Lyke Bees contesting for their honey hyue.

His House a Colledge was of Pietie,

A Compend of an Universitie:

Where sweete Ambrosia filde, and never cloyed,

And blest all those, that this sweete foode enjoyed.

Where who were given to vertuous contemplation,

Did finde a world of happie contentation.

Whence sprung that sparke (which now succeeds his Syre)

The brighest lāpe within the Scots Empyre.

Such Vertue, Worth, such Wit, such Pietie,

Made Court and Church his Suters both to bee.

For Court and Church admiring both his fame,

The Court his counsell crav'd; the Church the same.

Thus hee who rul'd his owne House so of late,

Did rule his Lords, in the Cathedrall Seat.

And who of late, gaue counsell in small things,

Became the Counsels Counsell, Light of Kings.

The absence of this shyning Light hath made

All faythfull Workers in Christs Vineyard sad:

And makes them all with watrie Eyes to pray,

That such a Light dispell their Clowds away.

The absence of this Light (as one reported,

A faythfull man, who then in Court resorted)

Did moue our Soveraygne so, that oft hee sayd,

I know no Worthie, worthie to succeede.

Through absence of this shyning Light, wee see

Th'eclipses of this Universitie.

[Page]Her Sunne's gone downe, and darkned is her Day,

Come Phosphor, come, come driue her clowds away.

Thus shortly with my countrey Sheep-herdling,

I pulled haue some Beauties of the Spring:

But while I looke vpon the Ground alone,

Pulling this houre, mee thinks I pulled none.

The Field's replenisht, as it was before,

And fragrant Odours wax aye more and more.

Mr IOHN LVNDINE, Professor of Humanitie, In the Universitie of ABERDENE.

In Honour of the Right Reverend FATHER IN GOD, PATRICK FORBES Bishop of Aberdene, Baron of Corse and Oneill, one of his Majesties most Honourable privie Counsell, &c.

IF all the Gifts that Nature could afford; LXV

If all Perfection Arte could adde to Nature▪

[Page]If in high Place to serue, and not debord;

If good workes done what could a creature;

Could haue procur'd deaths respite, or delayes;

Braue CORSE had past Methusala his dayes.

M. I. L. P. A.

SACRAT To the Immortall and Blessed Memorie of that Honourable and Reverend Father, PATRICKE, Late Bishop of Aberdene, Chancellar and Restorer of the Vniversitie there; One of his Majesties most Honourable Privie Counsell, &c. Who departed this present lyfe vpon the 28 of March, 1635. EPITAPH.

I.

LXVI YOu sacrad Swans, that in Shiloah swim,

And dip in Dew Divine your candid Quills;

[Page]Which Great IEHOVAH, EL, and ELOHIM,

In Silver Showrs, and Lectean Streames, distills,

From Sacred Sion, and from Hermon Hills,

Lend me some lurid Lines, and wofull Verse,

To honour this most Honour-worthies Herse.

Whose Concaue keepes, inclosed, and confynd,

The mortall Moold of a most matchlesse Man:

The Manor late of his immortall Mynd,

With all great gifts, and Graces, garnisht then,

Now in a Sege Coelestiall inshrynd:

Whose wondrous Worthinesse so playne appear'd▪

That Wisdome wondred, & the World admir'd.

What Part perexcellent did anie Sperit,

Of his Condition, Qualitie, and Case,

Possesse, expresse, here practize, and inherite,

But that this Great DIVINE, with wondrous Grace,

And Pow'r-perswading, proov'd in everie Place▪

Most evidentlie, exquisite, and wyse;

Unparallell'd here PRELATE PATRICK lyes.

II.

OUr holie HELIE is inhumed heere;

A pious Prelate, prudent, sans a Piere:LXVII

So soundlie sage, so solid, and sublime,

That Pennes vnpolisht never shall exprime,

So wyselie wyse, wrought with the Word Divine,

That Faculties profound can not define.

Perfectlie polisht in the precious parts,

Of all the humane, and the heavenlie Arts;

[Page]That perfect did (if that Perfection can

Heere bee immured) in a mortall Man:

Who proov'd a Patterne to the Pastors all,

Conformlie that before the Altar fall,

And doe divinelie worship (as the Word

Clearlie commands) the Ever-living LORD,

His Sentences so sage, so sweet, and calme,

Flow'd from him flowantlie, lyke Floods of Balme.

His Proaves and his Pedegree, I passe,

That honourable, and ev'r worthie was.

Yet vnto them, and vnto all this Land,

His Lyfe lent Light, and as a Starre did stand▪

Praeshyning still, and with so solemne Show,

That all the World his Christian carriage know.

Vnto the poynct and period wherein

His Soule ascended from this Sinke of Sinne:

While softlie breathing, from his Breast, his Breath,

Hee sleeped sweetlie, as disdayning Death:

And with vs left an Ever-living Fame;

A notable Renowme, and Noble Name.

III.

LXVIII PASCH-DAY the Sonne of Righteousnesse arose;

And Hee the day before his course did close,

(T'attend the triumph of that Glorious Day,

That all the Righteous should remember aye)

His Soule ascending boue the chrystall Coome,

While that its Reliques in this terren Tombe

Heere lyes, it there, aye Haheluiah singes,

To magnifie the Mightie KING of Kinges;

And prostrate lowe, before the Mercies Throne,

Duelie adores the TRINITIE-TRINE-ONE:

[Page]Enjoying, justified, the rich Reward,

To all the Pious promisd, and prepar'd.

A Guerdon Great, past Compasse, and Compare,

For their blest Workes, that follow them vp there;

Where Peace and Pleasure haue no period,

But endlesse are, as th'Ever-living GOD:

And where with Heavēly Hoasts of holy Saincts,

Hee ev'r and ev'r there Haleluja chants.

Mr AL. GARDEN, ADVOCATE.

Vpon the much-lamented death of the most Reverend Father in CHRIST, BISHOP PATRICKE, Late Lord Bishop of ABERDENE, &c. EPITAPH.

WIthin this Casket is inshrynd,LXIX

Who now triumphs ov'r Death's Assyze:

In whom, with Skill, Grace was combynde,

To make a Praelate of rich pryze.

[Page]

A faythfull Steward hee was still,

Who sterved none through want of Food:

Dispensing all his Masters will,

Rejoycing in the peoples good.

In Church, or Civill-Policie,

Few could to him bee parallell:

Day-starre hee was of the Clergie;

Nay, Pillar of the Common-weall.

VVealth was not his Petition;

VVith gift of Heritage content:

Honour, without Ambition,

His worth procur'd, and good Descent.

And, to bee short, hee nothing wanted,

To make him Mirrour of this Age:

This trueth by all men must bee granted,

Few so victorious left the Stage.

VVhich makes vs act, in mourning Verse,

Sad Interludes, now ov'r his Hearse.

ANOTHER.

LXX SOme holde it rare, to finde voyde of deceat

A wittie States-man, or without oppression

One bearing rule: nay, carelesse in conceat

Of Coyne, to see a Church-man by Profession.

Loe, here intomb'd then doeth a Phoenix lye,

VVho liv'd all three, and did vnspotted dye.

Mr IAMES GORDON, Then Student, New Minister of GOD'S Word, at Kearne.

EPITAPH Vpon the death of PATRICK FORBES Late Bishop of Aberdene.

[Page]

OF all this All, the Universall frame,LXXI

The Beautie, BRITANE is, and ABERDENE:

Gives both a Grace, and Grandour to the same,

For all is singular that there is seene:

But eminent aboue these all is One,

The chiefe and highest honour of that Towne,

Late Praelate PATRICK, glorie of the Gowne

BRITANE this All, & He grac'd ABERDONE,

And was an Ornament to all alone.

MISAKMOS Mr IAMES KEYTH.

A THRENODIE, Vpon the Lamentable, and ever to bee deplored death, of the most Reverend Father in CHRIST, PATRICKE, Late Bishop of Aberdene, One of the Lordes of Privie Counsell, and Right Honourable Laird of Corse, and Baron of Oneill.

[Page]

LXXII HIs Birth, sad Muse, his lyfe, his death, passe by,

And all that follow'd these, and doe not pry,

In these transplendent rayes, of Vertues light,

Which looking to, may thee bereaue of sight:

But in thy passing by, take once a glance,

And make that glance, his prayses to advance.

First in his birth, which is but least of all,

But great indeede: but here to mynde I call,

[Page]His vert'ous lyfe, by all so still renown'd,

That with it, as a Garland, Birth was crown'd.

His godlie lyfe, with glistring Winges of Fame,

Doeth to all ages eternize his Name.

As in his mortall lyfe, to CHRIST hee liv'd,

So now with CHRIST, & vnto CHRIST he dy'd.

Wee doe our Neighbour misse, but his hath found,

CORNELIUS, wee cause for to resound:

The hills and dales with sorrow, hee with joy:

Wee for our Sheepherds losse, not hee, for why?

His Sheepherd hee hath found, hee now is crown'd,

VVhich fills his heart with joy, makes ours to sound

VVith griefe, away from vs to PAUL hath gone

Our TIMOTHIE, his precepts everie one

How hee hath kept to show, which makes our heart,

VVith joy, with griefe, for him to burst, to smart

For vs. Ah, ABERDENE! Ah ABERDONE!

Thy Light's eclyps'd, from thee thy joy is gone.

My Muse wold speak, but it doth blush for shame,

Not being worthie to sound out His Fame.

Mr ALEXANDER WHYT, Student in Divinitie.

ON THE DEATH OF THE RIGHT HONOURABLE AND REVEREND FATHER IN GOD, PATRICK FORBES BISHOP OF ABERDENE.

[Page]

WEE neede not bee lugubrious,

LXXIII For this sweete holie One,

Who now from vs away is reft,

Vnto that heavenlie Throne.

For now hee weares the Diademe

Of Glorie Immortall;

For his good workes in Heaven shyne,

Lyke Starres coelestiall.

But to the LORD Omnipotent,

Who him hath princelie crownd,

[Page]Let vs giue thankes, and eke His prayse,

With heart and voyce resound.

A rarer Man could not bee found,

As this, on earth to dwell:

For hee in Vertues all, but most

In WISEDOME did excell.

His vertuousnesse for to expresse,

It is but all in vayne;

Because to all are manifest,

His Vertues without stayne.

A Godlier could not bee found,

All mortall men among;

Who for his good and godlie lyfe,

Vnto the Heavens is gone.

IOHN IOHNSTON, Student in Philosophie, In the King's Colledge of Aberdene.

Raban's Regrate, For the present losse of his very good Lord, Patron, and Master, PATRICK FORBES, Bishop of Aberdene, Baron of Corse and Oneill: Who, most Peaceablie and Godlie, departed hence, to a Better lyfe, vpon Easter-Even, about 3 aclocke in the morning; at his Pallace in Olde Aberdene, adjacent to the Cathedrall Church; in the 71 yeare of his Honourable Age, and the 17 yeare of his Godlie Governament. March 28. Anno 1635.

[Page]

BEholde! Alace! Here lyeth ONE,

LXXIV VVho, on this Earth, Compare had none.

A Learned Patron, Wyse, and Graue.

A Consull good. What would you haue?

Chiefe Orator of Scotlands North.

The World can not afford his VVorth.

A Prelate, and a Pastor good;

VVho, in due tyme, gaue Heavenlie Food,

[Page]At Morne, at Noone, and Evening tyde,

Vnto His Flocke, sweet IESUS Bryde.

The Poore, with Meat, Hee fed also,

None hungrie from His House did goe.

A CROSSE into His Badge Hee bore,

And follow'd CHRIST, who went before,

But halfe a day, for to prepare

For CORSE, with HIM, an Heavenlie Share.

Then, Death! Where is thy Sting? Let see.

And, graue! Where is thy Victorie?

Your Honour in the Dust is spred:

PATRICRE now reygnes with CHRIST, His Head.

Death's but a Passage, to convoy

Such Sayncts into their Master's Ioy.

The LORD prepare vs, lesse, and more,

To follow Him: Hee's gone before.

Good Sirs, I am bihind the rest,

I doe confesse, 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.

Information about this book

Title statement

Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus.

Edition statement

1631

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A01045

ID [STC]

STC 11151

ID [STC]

ESTC S102430

ID [EEBO-CITATION]

99838215

ID [PROQUEST]

99838215

ID [VID]

2582

Availability

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A01045)

Transcribed from: (Early English Books Online ; image set 2582)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1065:02)

Source

— Funerals of a right reuerend father in God Patrick Forbes of Corse, Bishop of Aberdfne [sic]. Tou en hagiois reuenderendissimi in Christo patris, Patricii Forbesii a Corse, episcopi Abredoniensis, tumulus. A multis omnium ordinum collachrymantibus variegato opere exornatus., Lindsay, David, 1565?-1627..

Extent

[22], 216, 201-216, 233-429, [3] p.

Imprinted by Edward Raban,. Aberdene :: 1631.. (Probably edited by David Lindsay.) (Mostly in English.) (Partly in verse.) (The words "Tou en hagiois" are in Greek characters.) (The last leaf is blank.) (Reproduction of the original in the British Library.) (Cf. Folger catalogue, which gives signatures: [par.]⁴ 2[par.]⁴ ([2[par.]1 + chi¹) 3[par.]² A-2D⁴ ² 2C-2D⁴ 2G-3H⁴.) (Augustan Reprint Society: p.58-93 only.)

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