minded the meek as well as the angrie or angerlesse the courteous as well as the flatterer or churlish the sincere as well as the dissembler or bragger the civilized man as well as the rustick or the scoggen or the officious pleasant the just as well as the unjust must all once die The stout man may fight against death the temperate man keep a sober dyet to prolong his life the liberall propine it the magnificent make expences the magnanimous disdain it the modest smile at it the meek embrace it the courteous cherish it the civilized welcome it the just man execute judgements upon others but none of them can overcome death Look to the superiour faculties The religious divine in foro poli the curious lawyer in foro soli the skilfull mediciner in his shop must all once die The first of these may teach of it the second may make a testament after it the third may prescribe a recipe against it but none of them can cast off its yoke Look to the arts and sciences the experimented Grammarian may finde out sundrie significations of the word Death in divers languages the dainty Poet may make an Epitaph or Epicede the flowing oratour a funerall Sermon the subtile Logician may dispute pro contra the ingenuous moralist may discourse trimly upon it but what can these do but what mortall men can do after all that they can do die Therefore let not the beaten warriour thinke that all his stratagems can defend him or the polished polititian dreame that all the maximes of Matchiavel or the counsell of Achitophel can preserve him Let not the Geometer bee so busie as to search out the place or the Arithmetician number the day or the Astrologue tell the manner of his death let not the profound naturalist wade into the deep thereof nor the transcendent Metaphysician flee from it for there is no art nor science under heaven which will learn a man not to die Looke to the ages the embrion in its mothers bellie the babe on its mothers breast the wanton child the rash young man the strong man the wittie man the old man the decrepit man all must once die Look to the conditions of men Prince pastor and people all must once die And to compendize that which I thought to enlarge both elect and reprobate all must once die they for the abolition of their miseries and position of their happinesse these for the position of their miseries and remotion of all happinesse They to be glorified in soule and body these to bee damned in both So that the godly die that they may live to God and with God in heaven the ungodly die that they may live to the devill and with the devill in hell God preserve us from hell and reserve us to heaven I prove the second point of this doctrine which is this There is nothing more uncertain then the time place and manner of death as a poet saith Nemo novit mortis tempusve locumve modumve The time whether in the spring summer harvest winter of the year or of mans years whether at the point of the day morning mid-day evening night midnight it is uncertain He that dieth early in the morning is the babe he that dyeth at the third houre is the young man he that dieth at the sixt houre is the strong man he that dieth at the ninth houre is the old man and he that dieth at the eleventh houre is the decrepit man And therefore the Greek poet compareth man to an apple which is either pulled off before the time or else in time falleth off on the ground And Epictetus to a candle which is exposed to winde it may shine a little and then goeth out The place whether in thy house or in the temple in thy bed or at the table in the mountain or in the valley in the wildernesse or in the fields on sea or by land in or out of thy countrey it is uncertain The manner whether by sword famine pestilence sicknesse heat cold hunger thirst racke rope by peace or warre by a naturall or violent death it is uncertain Of all these I might bring both exotick and domestick examples but I leave them to your daily reading and hearing of divine and profane histories Onely I inferre these uses upon the precedent doctrine by way of direction from the dead and consequently from these two dead corps lying before us Receive first then three directions upon the first point viz. The certainty of death The first direction is Vive memor lethi fugit hora Persius In thy life remember of thy death for thy houre slippeth Time is precious but short and this is a hard lesson Memento mori This was accustomed to be said to the Emperours in that great triumph at Rome Memento mori homo es mortalem te esse memineris Remember to die man thou art and remember that thou art mortall All these did follow Philip Alexander the greats father who commanded his chamberlain thrice every day to round the same sentence in his eares To this effect when the Egyptians did solemnize their natall dayes they had a dead scull upon their table to put them in minde of their mortalitie One Church-yard in Paris I remarked hath moe sculls then there are living heads in Scotland St. Jerome was wont to have in his studie before him a dead mans scull with a running glasse But alas such is our follie that scarcely can wee remember of death when wee see the same painted upon the mort-cloath wee may lose a legge to day an arme to morrow an eye the third day and these will not teach us to prepare our selves towards it Consumption in the lights a stone in the bladder the gout in our feet the palsie in our hands 2000 known sicknesses in our bodies to omit unknown for every member of our bodie is subject to diverse diseases will not advertise us Our house is ruinous but we cannot flit out of it Chance telleth us that death is latent infirmitie that it is patent old age that it is present as saith Hugo What for all this we cannot be enough admonished And this is it that Jerome findeth fault with Quotidie morimur quotidie commutamur tamen aeternos esse credimus We die daylie we are changed daily yet we think our selves eternall In the mean time in our most lively life we may perceive the verie print and footstep of death For we do see continually and hear the cryes of mothers for their children of spouses for their husbands of servants for their masters visitation of sick mediciners preachers in our houses at our bedheads all warning us that we are besieged by death The second direction is Fac hodie quod moriturus agas so lead thy life as if thou wert even now dying Every day that we live complaineth Anselmus wee come from our countrey to our banishment from the sight of God to darknesse from
A TREATISE UPON DEATH First publickly delivered in a funerall Sermon anno Dom. 1630. And since enlarged By N. C. Preacher of Gods word in Scotland at Kilmacolme in the Baronie of Renfrew Hebr. 9. 27. For it is appointed for men once to die c. EDINBURGH Printed by R. Y. for J. Wilson Bookseller in Glasgow Anno 6â—5 Christian Reader IN this changeable vicissitude of decaying time and continuall succession of dying ages there is nothing more certain then death which is painted forth in the face of all living creatures Man not excepted the noblest of all who in all sexes rankes and conditions must once die and then enter into judgement For this radicate moisture must drie up and this naturall heat must grow cold this soaring breath must flie up and this surmounting soul must flit out of this earthly tabernacle that it may returne unto its native soil where it shal rest eternally in these heavenly mansions stately habitations and most pleasant paradise of God Whereunto Christ the spoiler of principalities and powers our captain forerunner and perfect Saviour is victoriously and triumphantly gone before us and now according to his comfortable promise is preparing a sure place a royall palace for all those who with a godly sorrow groane under the unsupportable burthen of their grievous sins and with assurance of faith beleeve in and long after his saving and glorious appearance So that we need not sorely and immoderately lament for the absence of those whom we once dearly loved in this sower valley of tears and wearisome pilgrimage of many stations every houre whereof is more dangerous then another Seeing they have joyfully and happily arrived at their journeys end heaven and at last are crowned with incomprehensible glory strengthened with never fading immortalitie replenished with exquisite joyes of Gods favourable presence and drowned with over-flowing pleasures at his right hand for evermore These points with many others in that kinde I have handled in this subsequent meditation first publickly delivered by me in a Sermon at the buriall of an honourable Baron with his religious Ladie both laid in their grave at once whose names of blessed memorie I conceal from thee for such reasons as I thought good Which meditation surely I had buried with them or at least closed up in my study if not the good opinion of conscionable and zealous hearers had raised it up again from the grave of oblivion by their diligent search and lecture of manuscripts here and there dispersed far from my expectation former intention So that I was forced to review and inlarge the originall copie by the advice of my learned and much respected friends such as reverend prelats doctours and pastours of our church who have best skill in such matters of spirituall importance For I have ever been of that minde that every wise man should make choice of some intire and trustie friends who will be so far from flattering and fostering him with a self conceit that by the contrary they will plainly admonish him of his errours and infirmities and give him sound and ripe counsel when there is any businesse in hand that may especially concerne his credit and estimation Amongst the which the operations which flow from the gifts of the minde have the first place seeing none how capable so ever is fully adorned with them he should seek help of others For God hath not given all gifts to every one and he who is shorter-sighted then I may see a spot in my face which I cannot see my self and it were to be wished that there were more premeditation in this age so fertile of invention wits and writs Did the Greek oratours and Poets go to their Athenaeum and the Latine to their Aedes palatinae for to consult with the most learned of their time about the divulgating of their monuments and we who have more divine documents then ever any paganish Writer could dream of bring forth so abortive fruits As for my self I will not answer for others but if I had had no other to take counsel by surely this lucubration should never have seen the face of the sun or come unto the hands of these censuring and critick dayes where there is nothing so good but it hath its own carpers and enviers nothing so bad but it hath its own favorers and embracers In it I meddle not with curious and fruitlesse questions new doctrines dangerous tenents accompanied with varietie of ostentative and sophisticate learning and farded with the abused colours of pratling and adulterate eloquence wherewith too many seek their own praise by disgracing their sincere profession by venting their loftie presumption by scandalizing their holy mother the church by defiling the white robe of Christs righteousnesse laid abroad to us in the gravitie integritie simplicitie and majestie of divine scriptures which ought to be the only square and rule of our actions the touchstone of our speculations and the soveraigne judge of all our controversies Which controversies alas to the unspeakable grief of the better sort to the pitifull seduction of some miscarried simple ones from the puritie of truth to the impuritie of errour to the inevitable destruction of many obdurate ones to fearfull and damnable inconveniences what by sects schismes and heresies this long time ago what by oppressions murthers massacres as bloudy consequences have troubled the peace of this Christian world Neither did I suffer this sermon to come to open light because it was my own brood and first issue upon that grave purpose which requireth moe years deeper learning sounder judgement longer experience then I a youth can attain to for the present but because of two reasons which I adde to the former The first is because there is no meditation more familiar to me then that of death Out of the countrie many thousands did fall on every side of me and in my countrie since my admission to this painfull and dreadfull cure of souls one speciall point of my charge is to visit those good Christians over whom I watch at their last farewell to this world that I may render a joyfull and comfortable accompt of them to my Master the great shepheard of the flock The second reason is because of two men whom I highly honoured during their pilgrimage here The one was a principall nobleman of my paroch who in his journey to heaven took such pleasure in reading this meditation that he himself did dict it to one of his servants a little before his death And I dare say without flatterie that his generous and religious soul did even in this life in a singular manner taste of the glorie to come O what divine sentences O what comfortable speeches did he utter to us who attended on him O what ravishing contemplations and private soliloquies had his soul with God on his death-bed These as so many antidotes preservatives corroboratives he used against that last agony By these as so many scales
to live that I may live with Christ This made Ambrose to say I am not afraid to die because I have a good master This made the Apostle St. Paul to say I desire to be dissolved to be with Christ for that is the best of al and That al otherthings are but drosse and dung in respect of the excellencie of the knowledge of Christ God worke this desire in us for while wee are at home in these bodies we are absent from the Lord and ground it upon the assurance of the remission of our sinnes and our perfect union and plenary reconciliation with our God in Christ Jesus The Lord give us grace to be perswaded with the Apostle that if the earthly house of this tabernacle be dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. But alas here is our miserie that every one of our bodies is a remora to hinder the ship of our soules to stretch sail within the saving harborie of Gods crowning mercies God fasten the anchors of our faith and hope therein that after the tempest of this life we may enjoy peace and everlasting happinesse The third doctrine by way of consequence is this It is appointed Then let no man fear death for it is inevitable and whether we flie from it or goe to it it ever followeth us at the heels it hangeth over our heads as the rock doth Tantalus his head which cannot bee removed There are who desire not to hear tell of it at all and if the preacher urge this point hee becommeth odious To the old Latines this word was so ominous that they periphrased it by another for when they should have said in plaine termes Mortuus est He is dead they said Vixit He lived Abiit ad plures He went to moe for there are moe dead then living As for the vulgar sort they are so besotted with a bruitall stupiditie that they thinke not on death at all But a generous heart should make it its object its butt acquainting it selfe with it at all times representing it before its eyes even in the least occurrences it may seize upon us A king of France died of a small skelfe of a speare in the midst of his pastime An Emperour of the scratching of a pinne Anacreon of one graine of a raisin Aeschylus of the shel of a snaile which fell from the clawes of an Eagle in the aire Milon with both his hands in the clift of an oak Charles of Navarre of the fire of a candle in aquavitae Philemon and Philistion of laughter Dionyse Tyran Diagoras and others of joy O what a feeble creature is man that the very least vermine spider gnat doth kill him and yet feareth death which the Hart the Elephant Phoenix and longest living creatures must yeeld to without any grudging or reluctance Certainly there is no passion more violent in man then feare and produces more strange effects but of all feares the fear of death is the most foolish mad and desperate for it may wel hasten aggravate but never stay or diminish the dint thereof Multi ad fatum venere suum dum fata timent Many precipitate their end in fearing it Seneca in O Edip. Optanda mors est sine metu mortis mori the most desirable death is to dy without fear of death Idem Aristotle the chief of Philosophers calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fearfull because as it cannot be eschewed so it killeth the man Yet this is a maxime that no sound naturalists will goe from that good and valiant citizens such as Pericles praised in his funerall oration should undergoe it for the defence of their wives children friends citie countrey gods And the Stoicks themselves defend their Philosophie to bee a continuall meditation upon death because the motion of the soule being ravished out of the body by contemplation is a prentiship or resemblance of death And they deemed him to be the best Philosopher who gave the surest precepts against the feare of death So in my opinion he is the best divine who teacheth himselfe and others to doe well to die well Would we die well let us first doe well Qualis vita finis ita such life such death August Non potest male mori qui bene vixerit he cannot die ill who lived well for a godly life hath a happie death The very Paganes of old the Romanes Greeks Egyptians who howbeit they became vaine in their imaginations and their foolish hearts were darkned Rom. 1. 21. and ignored the resurrection of the dead yet they might have taught many of us now adayes by a spotlesse life before the world to die well because they esteemed an easie death should follow after a reproachlesse life But alas men live now as if there were no death to follow no hell to swallow no count to render no judgement to be executed no soul to keepe no God to fear no devill to torment or else they lull themselves asleepe on the devils pillow the cradle of carnall securitie And with the Epicure Sardanapalus and the rich glutton they never thinke upon death till it surprise them and they either care not because they conclude there is no pleasure after this life or else they despaire casting themselves headlong into horrible agonies and inextricable perplexities In the mean time ye may wonder that Pythagoras Socrates Anaxarchus Codrus Cleombrotus Curtius Seneca Cato Cleopatra died resolvedly and yet they knew not where they were going Why then are we pultrons and cowards seeing we are assured to go upon the wings of angels to the bosome of Abraham Their naturall courage made them to disdaine it Mors non metuenda viris Manhood is not daunted with death Lucanus Shall not then our spirituall knowledge perswade us that our death is nothing but a passage to life a passe-port to immortalitie a doore to paradise a seasure of heaven a chartre upon glory or as saith Bernard a passage from labour to rest from hope to reward from the combate to the crowne from death to life from faith to knowledge from pilgrimage to our long home from the world to our father And as another saith It is a change of the crosse unto the crown of the prison to the palace of captivity unto liberty Scripture is more pithie it calleth it A sleep a rest of our flesh in hope a going to our fathers a gathering to our people a recommending of our spirit to God a rendring up of the ghost a walking with God and the Lambe Object But some may say here Why should we not fear seeing worthie persons yea reverend church-men who led a godly life and exhorted sundrie not to fear were mightily troubled at their death and when they should have had most peace they were most disquieted I answer Their fear was a diligent not a diffident a holy not a hellish a filial not a servile a godly not a
devilish fear because they feared God as a judge and they hoped in him as a Saviour they feared him and so they sued for him appealing from the tribunall of his justice to the throne of his mercie ab irato Caesare ad placatum from an offended God in the height of his justice to a pacified God in the depth of his mercies And I would have the simple ignorant people to know here that outward disturbances in fits of heavie exasperate inveterate sicknesse are not evident and infallible tokens of a totall or finall desertion for the godly patients may have inward joy glorious and unspeakable which the standers by see not And by the contrarie some who have led a lewd life without any remorse of conscience or compunction or contrition of heart may seeme to have a peaceable death and say that they are ready for their God when in the meane time their heart giveth their mouth the lie Others desire to die because of great povertie or intolerable paines or losse of goods good name friends c. But God make us not to fear death because we are assured of his favour in the pardon of our huge and manifold transgressions and imputation of Christs righteousnesse for that is only the thing which justifieth us before God Use of encouragement Then why should we fear death Agathias calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of tranquilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stayer of sicknesse Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest remedie of evills Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the medicine of incurable diseases Anacreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deliverie from travels which after trouble giveth us rest healeth our sicknes taketh away our povertie endeth our greatest feares and cares It is the way of all flesh and it is common to kings and beggars as well to die as to be borne And one of the seven sages Thales saith that they are both indifferent But to Christians they are both profitable for Christ in life and death is advantage Philip. 1. 21. If it please the Lord we live let us employ our life well for it is a talent given to us for the use of our Master if to die what need we to fear for all these who are gone before us cry out Come come after us there is no danger in death all the hazard we incurre and jeopardie wee run into is in our lives Is not this life a continuall miserie a perpetuall tempest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common hostage and receptacle of all calamities and our death is an issue of these miseries the harbrie mouth leading us to the most sure haven the heaven of heavens the bridegroomes chamber 1 Object Death is most dangerous and so most fearfull because it is the way to hell from the which there is no regresse Answer To the wicked indeed it is such but to the godly it is the gate to heaven and hither you must make your progresse 2 Object It takes away my life which is so near and dear unto me Answer Upon a condition to give a better which shall never bee taken from thee 3. Object But my losses are great Answer Let me never hear that of thee againe that it is a great losse of such a mans life or that thou losest any thing in death that is an idle querimony to the which Socrates answereth O dii boni quantum lucri est emori O what great gaine is it to die for ye may leave an earthly possession for an heavenly patrimonie uncertaine goods for a certaine treasure the company of the wicked for Saints and Angels earth for heaven basenesse for glory unsufficiencie for alsufficiencie 4. Object But there are paines in death Answer There is nothing without paines and the better the thing be the greater paines but to speak properly it is the remnant of thy life that tormenteth thee and not thy death for what is it but a not being in this world for when we are death is not and when death is wee are not Now a not being hath no dolour for as when wee were not at all wee found no dolour so when we shall not bee wee shall finde none Wherefore then fearest thou the day of death for every day of thy life is a preparation to it and that last period of dayes is not properly thy death allenarly for every day contributeth to it And as the last drop emptieth not nor filleth the bottle and the last path wearieth not nor the last stroake cutteth downe all the trunke of the tree but every one helpeth another so every day we go to death and the last wee arrive at it So that it boats with us it rideth behinde us and leaveth us no more then the shadow of our bodies till at last it cut the thred of our desires and lives and take us from the world and from our selves So that we die at all houres and all moments and if we desire to live long we enjoy a languishing death victorious in many assaults So that Epictetus answered well to Hadrian demanding this question Which is the best life he answered The shortest And Solomon saith That the day of our death is better then the day of our nativitie for this is the beginning of our dolours and that is the end and our accesse to supreme happinesse for then this body shall returne to the dust and the spirit to God the giver with whom we shall enjoy a full life and our passions shall be buried and our reason enlarged and the whole man placed in his owne element the heaven his countrey from the which hee was banished Furthermore did not Cicero Seneca and before them Theophrastus Crantor Xenocrates leave rare monuments and documents against immoderate dolour in death as also against the fear thereof but thou art better taught then those that death is the very entry to that eternall day nunc stans feast Sabaoth with the Ancient of dayes and that the separation of the soule from this body is nothing but an union and communion with God And shall naughtie souldiers under their temporarie captaine hazard their mispent life at the mouth of the canon in a furious skirmish for the pennie-pay and thou not lay down this tedious life for the kingdome of heaven whereunto thou hast undoubted right by thy triumphing generall the captaine of thy salvation the Lord Jesus the Lord of Hosts 5. Object But the pangs of death are insupportable who can abide these cruell and deadly wounds Answer That same Jesus by his glorious and meritorious death hath sweetned seasoned sanctified them to thee in such fashion that they shall be unto thee like the launcet of a Chirurgion which pricketh and healeth together like worme-wood or the potion of a skilfull mediciner which is sowre but wholesome 6. Object But the feare of judgement after death maketh me afraid Answer That same Lord Jesus judge of judges thy eldest brother shall be thy
judge in that great day of retribution and remuneration and hee cannot but looke upon thee with compassionate eyes seeing he is flesh of thy flesh and bone of thy bones and thy cause is his cause for he is thy advocate and intercessour daily 7. Object But the paines of hell which are unspeakable universall eternall are very fearfull and much affright me Answ That same Jesus thy redeemer as he made the grave his bed so hee keeps the keyes of hell and the gates thereof cannot prevail against thee To conclude then let us all resolve couragiously to attend death laying aside all fear ever hoping that the Lord shall be with us to the end and in the end Blessed shall we be if we die in him for so we shall rest from our labours and in death celebrate three solemnities First our birth day for wee shall revive Secondly our mariage day which shall be accomplished with Christ Thirdly our triumph day for through Christ we shall triumph over the world our own flesh sinne death the grave hell the devill principalities and powers whatsoever and receive that crowne of glory So that through Christ we are more then conquerours who saith I will redeem them from death O death I will be thy death O grave I will be thy destruction Hosea chap. 13. 14. Are wee gods in Christ let us not fear death Lethum non omnia finit Propertius Death puts not a period to all things I say more death maketh us endlesse Cicero affirmeth that after death hee shall bee immortall Horace that the best part of him shall live Ovid that the best part of him shall be carried above the starres The Egyptians Brachmanes Indians Thracians Persians Macedonians Arabians Americanes and all polished nations have consented to the immortalitie of the soule But here wee surpasse them that after death and resurrection our bodies shall live for ever This is an essentiall and fundamentall point of our belief THE SUBIECT Men once to die NOw let me speak of the subject of this assertion Man once to die It is not said in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men because indefinite propositions in matters necessary are universall The meaning is All men and women must once die Ovid Tendimus huc omnes we tend all to death and that once Horace saith very well Omnes eodem cogimur Omnes manet una nox calcanda semel via lethi This is a passage common to all and let it be so wee should live again wee must runne over the same race Catullus and Epictetus say That as our life is but one day so our death is but one night The doctrine upon the subject is this As there is nothing more certain then death so there is nothing more uncertain then the time place and manner thereof This doctrine hath two points I prove the first that there is nothing more certaine then death leaving the former reasons First from the word fatum which expresseth the nature of death so called a fando because the Lord hath spoken it his word is his work And seeing he hath uttered this sentence That all men must once die it cannot but come to passe So that there is a fatall infallible inexpugnable necessitant necessitie laid upon man once to die Man is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a visible God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compend of this great world and as the heavens and earth wax old and perish so he the resemblance of both must follow the patterne I confesse with Zoroaster and Trismegistus that he is an admirable piece of nature because both natures superior and inferior uncreated and created do meet in him And if these visible creatures bee as so many scales to climbe to that invisible Creator man must be one of the most curious steps of that ladder If we look within the intrals of the earth we may see there rich mines of silver gold and precious stones If we behold the face of it we shall finde there such a varietie of herbs flowers fruits trees creatures which may breed admiration in the dullest spirits And is the sea lesse admirable by reason of the flux and reflux thereof the quantitie of fishes and monsters therein nourished And is the aire any thing inferior to these two full of fowles clouds raines snow haile lightnings thunder and innumerable meteors But when wee lift up our eyes to the astonishing vault of heaven whose curtaines are spread over these enlightned with the sunne and moone and twinkling stars with their towres retowres aspects effects influences we cannot but be ravished with a more singular and divine contemplation Yet here is a greater wonder that all these things are abridged in thee O man of seven foot-length And as the world is a book in the which God may be read in capitall letters so both the world and God may by the most ignorant easilie be read in thee as in a written table seene in thee as in a clear glasse Thy flesh represents the dust thy bones the rockes thy liver the sea thy veines rivers thy breath the aire thy naturall heat the fire thy head the heavens thy eyes the stars thy joynts moving so actively sinnews stirring so nimbly senses working so quickly like the secret resorts of nature But I pray thee enter within thy inward parts so excellent thy spirit so supernatuall thy reason so divine thy appetite so infinite thy soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the engraven image of God thou maist justly say that thou art ultimus naturae foetus the last essay and effort of nature and the theater whereupon God may be seene with mortall eyes representing the foure corners of the world thy face the east thy back the west thy right side the south thy left the north And whereas other creatures have their countenance downward towards their naturall mother the earth thine are upward toward thy spirituall father God that thou mayest raise thy self from all earthly vanitie to a serious contemplation of the divinitie wherein are placed thy unchangeable comfort thy unspeakable contentment thy unconceivable felicitie Whence I inferre this Whatsoever of us is like to the creature must die but that which hath received the indeleble character of God is perpetuall So that our souls are immortall our bodies are vassals and slaves of death in which respect wee are all said to die And that this doctrine may bee the more clear I shall prove it in the second place by way of induction Look to the vertues the stout as well as the rash or the coward the temperate as well as the untemperate or stupid the liberall as well as the prodigall or avaricious the magnificent as well as the niggard or vainglorious the magnanimous as well as the proud or pusilanimous the modest as well as the ambitious or base
easie and precious death in the eyes of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happie death is immortalitie to soul and body for every manner of death how execrable soever shall be sanctified on the tree whereon Christ was crucified And thus farre of all the points of my text Now my Noble Honourable Reverent and well beloved Auditors least I should omit any circumstance of this action looked for by you I come to these two dead corps lying at the lippe of the grave from which yee have received six directions and if they could speak any more they would make up the seventh which is the most perfect number that is to say Learne of us to die for ye must follow after us and we cannot come backe unto you So their mouthes are stopped and we need not to speak unto them any more for they will not hear us therefore wee must speake something of them To pray God for them we should not for it will not availe them to praise them howbeit praise worthie I am assured that criticks and censurers would take to themselves larger matter then perhaps were given them all consenting with one voice and minde that I a friend were driven by the violent streame of affection and the tempestuous storme of passion either upon the Scylla of ostentation or the Charibdis of assentation But I hope the saile of my sinceritie shall carry the ship of my minde from these two rocks to the safe harbour of your favourable audience and sparing censures and that my mouth shall utter nothing but that which the carper himself a framed friend an impartiall judge a charitable christian ought to say to wit That this rare spectacle of one husband and spouse which cannot be severed in death would seeme in the eyes of a naturall man pitifull and deplorable but to us who see with spirituall eyes joyfull and comfortable for they are with God And this is remarkable Their joy was one their grief one their love one their life one their death one their buriall one their tombe one their grave one their glory one And great is our union with them howbeit we be separate for a while for charitie biddeth us say That our baptisme is one our faith one our hope one our love one our reward one our pilgrimage one our race one our warfare one our countrey one our common-wealth one our citie one our religion one our church one our spirit one our Christ one our God one the father of us all above us all in us all all in all These are strait bands betwixt them and us for that same golden chaine of mercie which hath pulled them unto heaven is fastned to our souls that we also in our own time may be drawne hither In the meane time we are banished and strangers they gone home and citizens we in Sodom they in Zoar wee in O Enon they in Salem wee in a terrestriall cottage they in a celestiall paradise we in clayie tabernacles they in glorious pavilions we are on this border of the sea they on the other wee drowned in the sea they in the ark wee in the desert they upon the top of mount Pisgah we in Egypt they in Canaan we tost to and fro they in the harbour mouth Againe we in a labyrinth they in the fortunate Isles and Elisian fields wee hunt after shadows they enjoy the substance wee amongst Bears and Wolves they with the Lambe we fighting they triumphing And what more we sick they whole we blinde they enlightned with that inaccessible light we see through a glasse they face to face wee know in part they fully we poore they rich wee naked they cloathed wee weare clouts and rags they bear crownes and scepters we hungrie they satisfied we feed upon the fruits of the earth they upon that quickning Manna the bread of Angels we imprisoned they set at libertie and that which the ignorant would thinke a wonder wee dead and they living Why go wee then with mourning apparell seeing they have white robes Why weep we any more seeing all teares are wiped from their eyes Why do wee lament seeing they sing songs of triumph upon golden harps and viols with the melodious harmonious sweet-singing-chorestrie of Angels Surely if it were possible that glorified souls were subject to grief they have greater occasion to mourn for us then wefor them whose bands amongst themselves are so unseparable that death cannot break them and greater love wee read not of any two then of these for it is stronger then death O happie couple above the eloquence of man and angel Many a loyall husband and chaste spouse would be glad of such an end And what an end Let the envious Momus and injurious backbiter hold their peace and let me who stand in the presence of God and in the face of his people and in the chaire of veritie tell the truth to wit That honourable Baron whose corps lyeth there in the flower of his yeares in the strength of his youth in the prime of his designes even when young men use to take up themselves is fallen and mowne downe from amongst us like a may flower in a green meadow His vertuous Lady who having languished a little after him howbeit tender in body yet strong in minde and full of courage took her dear husbands death in so good part that shee did not give the least token of hopelesse and helplesse sorrow Yet wearying to stay after her love she posted after him and slept peaceably in the Lord as her husband before her This Noblemen Gentlemen and men of account amongst us have assured mee So then as neither the husbands ancient house nor his honourable birth nor his noble allye nor his able and strong body nor his kinde stout liberall minde nor the rest of the ornaments which were in him alive and which recommend brave gentlemen to the view of this gazing world could keepe him from a preceding death So neither the spouses noble race of generous and religious progenitours nor a wise carriage in a well led life nor the rest of her womanish perfections could free her from a subsequent death both due to them and us for our sins God hath forgiven theirs God forgive ours also They have done in few all that can be done in many yeares They have died well God give us the like grace In the mean time their reliques and exuvies terrae depositum shall lye there amongst other dead corps of their forebears and aftercommers all attending a generall resurrection And their souls the best part of them coeli depositum have surpassed the bounds of this inferior world and are carried upon the wings of Cherubims and Seraphins to the bosome of Abraham for to change servitude with libertie earth with heaven miserie with felicitie and to bee made partakers of that beatifick vision reall union actuall fruition of our God in whose presence is fulnesse of joy and at whose right hand are
pleasures for evermore How shall we then conclude but with a hopefull and eternall farewel till it please God that wee all meet together on that great day on Sion hill and go into these everlasting tabernacles of the temple of the most High in the holy citie supernall Jerusalem amongst the Hierarchies of that innumerable companie of Angels the generall assemblie and church of the first borne written in heaven by the finger of God and the bloud of the Lambe When and where they with us and we with them and the whole multitude of the militant and triumphant Church reunited under Christ the head shall bee fully and finally glorified O fooles that we are wee long with a vehement desire to see our earthly princes coronation in this earthly kingdome I pray you let us wish with an holy impatience redoubled sighes unfained groanes to be dissolved and to bee with Christ that wee may see our owne glorious coronations in that kingdome of glory For O what solemnities O what festivities O what exultations O what exclamations O what triumphs shall be there when the heavens and earth shall clap their hands for joy Why do these base minds of ours creep any more like wormes on earth and soare not with the wings of heavenly contemplation that our conversation may be in heaven Why do we not flie with the golden feathers of faith hope to embrace in the armes of our souls our gracious redeemer who is at hand stretcheth forth his powerfull hand unto us O let us lift up our heads open the everlasting gates of our souls that the king of glory may enter in and finde roome therein howbeit the heaven of heavens is not able to containe him who is the joy of the heavens the hope of the earth the light and life of the world the ease of the oppressed the comfort of the afflicted the advocate of sinners the reward of the just our only Saviour O let us set our affections upon him and behold him whose love shed abundantly in our hearts should swallow all other love who is the wisedome of God and ours before the world set as a rose of starres upon our head when others shall bee confounded Therefore bow downe the knees of your hearts with your voices your hands and eyes unto heaven saying O come thou whom our soules both love and long for Lord Jesus yea come quickly and tye us unto thy selfe by the band of perfection the coards of thy unspeakable loue Wee die wee divine after thee O sweet life O dear love Tarrie not while we are ready but take us to thy selfe and cover us with the banner of thy love and present us holy harmelesse acceptable before thine heavenly father that wee may dwell with thee and in thee eternally and through thee possesse the things which neither eye hath seen nor ear hath heard nor the heart of man was ever able to conceive Now to this Jesus our redeemer to the Father our Creator to the holy Ghost our comforter one GOD in three persons let us render from the bottome of our soules all Honour all Praise all Glory for ever and ever AMEN AMEN VIRI NOBILIS JOANNIS CRAFORD II D. KILBVRNII aeternae memoriae sacravit hoc epicedium Ninianus Campbellus SIccine Kilburni florentis stamina vitae Ante diem rupit Parca severa tuae Attamen exultas quoniam mens inscia fati Praepetibus pennis caelica templa subit Haurit ubi puros latices Nectaris uvas Caeleftis diâ vivit Ambrosiâ Ponite luctificos gestamina tristia cultus Ponite funereas vos pia turba faces Vivit quem fletis votum super omne vigetque Despectans oculis inferiora suis Non est mortalis quantum mutatur ab illo Qui colit aetherei culmina celsa poli Atque Dei vitam degit felicibus ausis Humano major nomine voce vice Idem hoc nati patris matris qui uno eodemque mense obierant Epitaphium POst natum Genitor post hunc dulcissima Mater Hoc gaudent tumulo corpora trina simul Natus praecessit Genitorem funera Mater Tertia subsequitur Mensis unus erat Felices animae quibus his excedere terris Sic datur vitâ jam potiore frui VIRI CONSULTISSIMI SCAEVOLAE SAMMARTHANI Galli memoriae sacravit hoc carmen NINIANUS CAMPBELLUS VMbrosas Heliconis inter oras Pimplaei nemoris sacros recessus Me jam Pierio calore raptum Cerno dum me ditor polire carmen Cultum nobile molle delicatum Indictum ore alio beatiori Venâ progenitum sinuque Phoebi Quo te prosequar omnibus canendum Seclis magne senex tuique dotes Vrbani genii facetioris Docti judicii politioris Aequem Sceptrigeri polo Tonantis Si fas sit numeris phaleuciorum Te laudare virum disertiorem Phoebo Mercurioque gratiisque Quem circumvolitat novena turba Longaeva Themis severa Pallas Testes aetherii tui caloris Cujus fama vigens virûm per ora Doctorum advolat aureis quadrigis Ast nobis cadis ah tuis ademptum Lumen proh dolor orbi universo Extinctum jubar aurei nitoris Ni jam stellifero polo micares Despectans humiles soli jacentis Tractus ut simul omnibus renatus Es lux fulgidior priore luce Quâ nostros oculos rapis sequaces Et totos animos sereniori Perfundis radio tui decoris Fulgens clarior hespero recenti Multò pulchrior imminente lunâ Vt diam nequeam videre lucem Quam praebes tremulis meis ocellis Et toti patriae tuae decorae Ex quâ nasceris alma fax futuri Secli gloria orbis universi Cui tu perpetuum diem reducis Aut mentis faculâ benigniori Dicatae sophiâ secretiori Sermone aut nitidam indicante mentem Cui cedunt veneres Catullianae Et limphâ liquidâ suaviores Melliti latices Terentiani Cum vis vincier aspero Cothurno Et cedunt lyrici canora plectra Et grandes numeri Maroniani Et fervens genius Lucretianus Quicquid Gallia parturit decori Quicquid Graecia protulit venusti Et quicquid Latium dedit politi Id vincis Licet invidae Caemaenae Certent ambiguam facis coronam Cunctis vatibus stupente Phoebo Cingis tempora Laureâ perenni Vt corpus jaceat licet sepultum Fatali tumulo O beate vivas Auctor maxime carminis tenelli Limati sapidi aurei politi O quantum tibi nominis paratur Dum cantaberis orbe note toto Nullis Scaevola conticende linguis Sed quò tendimus alta musa Siste Gressum Quove rapis novâ tumentem Laude aut insolito furore plenum Sustollis modo vitreo daturum Ponto nomina caetibusque centum Misces Mercurialium virorum Quos mens ardua vexit ad bicornis Montis culmina Pegasique celsos Pennis vestiit Ast apis sagacis Jnstar libo rosas amoeniores Et gratas violas Thymumque dutce Propter