remedia cum mortis imminent pericula It is no time to prepare remedies against imminent death Foreseen dangers harme least But let us studie it in the morning that the evening of our dayes may bee calme and peaceable Yea let us gather our selves together before the supreme decree of death passe out against us at unawares that so wee may meet it with as much readinesse of minde as it is willing with greedines to receive us who should not be drifters off of repentance like Salomons sluggard or any more supersede flatter or foster our selves with vaine and deceitfull conceits of the immortalitie of this melting mortalitie or admire this dying carcasse which the wormes must feed upon ere it be long or be ravished with the astonishing fabrick of our bodies which are but clay tabernacles and death at our flitting will dissolve the pinnes thereof Therefore O young man remember thy Creator in the dayes of thy youth O strong man go not a whooring from the living God! O old man who hast one foot in the grave already let death be set before thy eyes And thinke not O beastly drunkard O devouring glutton but as thou insultest over thy companions in the excesse of meat and drinke so thy liver will faile thee and the powers of death and of the grave shall triumph over thee ere it be long O leacherous man who sowest where thou darest not reap deflowring virgines defiling the honourable bed of marriage the fierie heat of thy concupiscence shall be quenched in the flouds of oblivion ere it be long O avaricious extortioner O ambitious worldling howbeit now thou canst pledge whole monopolies devoure widows houses eat up the poore rob the altar yet thou shalt get one morsell that thou canst not digest ere it be long O generous man howbeit thy heart now erected in thy breast inthe forme of a restlesse piramide be the fountaine of thy life it shall be dryed up like a summer strype ere it be long And as it was primum vivens so it shall bee ultimum moriens ere it be long O brave man thy noble and straight face which now contemplates the heavens shall bee defaced in the slimie valley ere it be long O wise man who knowest the estates of kingdomes the secrets of princes the mysteries of nature and hast made up a store-house within thee of all commendable vertues thou and they shall perish together ere it be long O eloquent man whom of all men I thinke to be most compleat thy tongue which now floweth like milk and honey and powreth Nectar and Ambrosia upon the famished and thirstie souls of thy hearers and drowneth as it were the soyle of their hearts with a soft-silver running river shall lick the dust ere it be long O thou comely Rachel beautifull Bethsheba alluring Dalilah thy pampered and well covered skinne in the grave shall be like that of a drudge or vile kitchin-maid ere it belong O young gallant who art enamoured with thy beautie thinking thy self another Adonis Nereus Narcissus thou shall be like Aesope or Thersites ere it bee long And whatsoever thou be O man hear what I say Thy force once must languish thy sense faile thy body droup thine eyes turne in thine head thy veines break thy heart rent and thy whole frame like an old rotten oak shall fall to the ground or like a leaking ship shall sinke into the harbour of thy grave The wise man compares thee to a ruinous house which decayeth piece and piece but that comparison is familiar to those who are acquainted with scripture The certaintie whereof should weane and spean our affections from the base things of this earth and should worke in us an ardour of minde a vehemencie of spirit a serious and sedulous endeavour to bee delivered from the prison of this body the Red sea of the miseries of this life the captivitie of sinne the thraldome of our corruption the tyrannie of Satan Yee know if a couragious man be many years in a stinking solitarie and dark prison he would be glad to change his infamous life with a glorious death But if the judge command the jailour to bring him forth to bee set at libertie I pray you when he seeth the brightsome light of the sunne and tasteth of his wonted joyes in meat drink apparell companie is he not ravished within himself Even so it is with us while we are in Mesech in the Egypt of sinne under our spirituall Pharaoh the devil being compassed about with robbers on the land pirates on the sea hereticks in the church few or no godly men we cannot but be plunged in a deep dungeon of grief and sorrow But when it will please that unappealable judge that high possessour of heaven and earth to command the jaylour Death to loose us from the prison of this body then we shall behold the glorious face of the Sonne of righteousnesse and eat and drink of him who is the bread and fountain of life and be clad with the robe of his justice and enjoy the blessed companie of Saints and Angels in the highest degree of happinesse This heavenly meditation so possest many godly ones of old that long before-hand not hating their naturall but longing after a supernaturall life welcomed and invited death This made Moses to preferre the reproach of Christ before the court of Pharaoh This made Elias to cry out It is enough O Lord take my soul for I am no better then my fathers This made David to say Into thy hands O Lord I commend my spirit because thou hast redeemed my soul This made Polycarpus to say Receive me Lord and make me partner with thy Saints of the resurrection This made Ignatius Pauls disciple Bishop of Antioch to say I care not for things visible or invisible so that I may winne Christ And in another place fire gallows beasts breaking of my bones quartering of my members crucifying of my body all the torments of the devil together let them come upon me so that I may enjoy my Lord Jesus and his kingdome This made Hilarion to say Depart my soule why fearest thou why tremblest thou thou hast served CHRIST now almost seventy yeares and art thou afraid to depart This made Jerome to say Let us embrace that day viz. of death which shall assigne every one of us to his house which shal free us of the snares of this age and restore us to paradise and the kingdome of heaven Which made Gregory Nazianzen to say That that day shall make us partakers of that fruition and contemplation of the soveraigne good and place us in the bosome of Abraham and shall unite us to the assemblie of Saints and congregation of the just where saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. The garners are sealed and the time fulfilled and the combate ended and the field empty and the crownes are given This made Augustine to say I desire to die that I may see Christ and I refuse
he climbed up to the heavens The other was my dear honourable father who before his departure out of this mortall life delighted much in reading hearing meditating on this discourse and hoping that others should get instruction direction and consolation thereby commanded me to publish it So that I could not disobey him who was Gods instrument to bring me unto this world to train me up in the fear of the Lord and who both in and out of the country did prosecute me with his tender fatherly affection in my painful travels and dangerous expeditions for the golden fleece of vertue whose life was a clear mirrour of Christian charity yea above his power oftentimes which he did recommend to his children for the Lord blessed him with abundance to the end and in the end crowned his former favours with a pleasant and peaceable death which he oft craved at Gods hands and which was a matter of greater contentment to me then if he had left me heire of whole territories which with the rest of the toyes of this perishing world have but transitorie joyes like clouds rising in the morning but dissolving ere night without any memorie of them at all Neverthelesse honourable birth good education the patterne of worthy acts and the immortall fame of renowned ancestors either in church or policy communicated to the emulous posteritie for imitation is not the least portion of humane inheritance and he who follows their famous examples ingraven with letters of gold in chests of cedar or in tables of marble in the never-decaying temple of sacred memory he I say is not only in the way to worldly honour and preferment but also their footsteps lead him from grace to glorie which is the most precious purchase a Christian can acquire Without the which all is but dung and drosse for one drachme of goodnesse is better then a whole world of greatnesse even as a little pearle is of greater worth then a big rock of flint or as the sun is higher esteemed then the whole body of the firmament spangled with stars every one striving with another in beautie To be short then it is no inbred opinion of my self who am conscious of many infirmities in this body of death that maketh me to acquaint thee O Christian Reader with this funerall meditation which perhaps may live when I am dead In the mean time I wish it may teach thee me and other mortall men our Christian duety in this point rest with us familiarly at home warne us in our journey remember us of our present mortalitie guard us against our last enemie prepare us for that future immortalitie and full happinesse of soul and body conquered to us by the victorious death and meritorious passion of the only son of God our only Saviour In whom I rest ever Thine to power N. C. Ad Lectorem SI procul obscuri tenebris ab inertibus Orci Sit tibi propositum succinctae stamina vitae ' Ducere per virtutis iter dum fata diesque Suppeditant animam ne mors inopina labantem Auferat incauto neu formidabile Lethi Imperium quod cuncta domat terrorve sepulchri Vltricesve mali furiae aut quascunque sinistro Nox genuit faetu pestes quodve horridus Orcus Spirat inexhaustum flagranti pectore sulphur Solicitent miseram trepid â formidine mentem Huc ades en Campbellus opem tibi praebet anhelo Ante ferens gressus Vt quae velut orba carina Remige Jactatur variis impulsa procellis Fortunae instabilis tandem mens edita coelo Assuescat patriam paulatim agnoscere sedem Ille etenim ingenii nixus pernicibus alis Judicioque nitens memori quae docta vetustas Naturae ê tenebris hausit ratione sagaci Et quae sancta cohors patrum quos inclyta virtus Reddidit aeternos veriquoque fontibus hausta Mandavit scriptis quae ter maximus orbis Conditor indulsit divina oracula terris Hoc except a tulit tenui comprensa libello Ex quibus instructus triplici penetralia Ditis Agmine perrupit saevi mortisque ferocis Spicula contundens vinclis dare colla coêgit Qud tu magnanimo superat â morte volatu Aethereas subeas sedes lautaeque Deorum Accumbas mensae factus novus incola coeli PATRICIUS CAMPBELLUS A preface before the Sermon YE are all here conveened this day to performe the last Christian duties to a respected and worthy Baron with his honourable Lady who both have lived amongst you in this land and whose embalmed corps both yee now honour with your mourning presence and happy farewell to their grave I am here designed to put you all in minde by this premeditate speech that the next case shall be assuredly ours and perhaps when we think least of it Therefore that I may acquaint these who need information in this point with the nature and matter of such exhortations let them remember with me that there are two sorts of funer all sermons approved and authorized by our reformed churches in Europe The first whereof I call for orders sake Encomiastick or Scholastick because it is spent in the praise of the defunct and only used in schooles colledges academies and universities by the most learned And this is ordinarily enriched with pleasant varietie of strange languages lively lights of powerfull or atorie fertile inventions of alluring poesie great subtilties of solid Philosophie grave sentences of venerable fathers manifold examples of famous histories ancient customes of memorable peoples and nations and in a word with all the ornaments of humane wit learning eloquence Which howbeit I might borrow for a while yet I lay them down at the feet of Jesus and being sent hither not by man but by God whose interpreter and ambassadour I am I prefer before them the smooth words of Moses the stately of Esay the royall of David the wise of Salomon the eloquent of saint Paul and the ravishing of saint John with the rest of divine writers Gods pen-men out of whose inexhausted treasurie of heavenly consolation and saving knowledge I wish to be furnished with the secret preparation of the sanctuarie and to be accompanied with the full power and evidence of the spirit of my God For there is another second sort of funerall sermons which I call Ecclesiastick or popular viz. when the judicious and religious preacher only for the instruction and edification of the living frequently assembled at burials and earnestly desiring at such dolefull spectacles to be rejoyced in the spirit of their mindes taketh some convenient portion of scripture and handleth it with pietie discretion moderation to his private consolation the edification of his hearers and the exaltation of the most high name of God So that having no other ends but these three and taking God to be my witnesse that I abhor all religious or rather superstitious worship given to the dead and being naturally obliged to come here and oftentimes
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
flumina roscidasque ripas Formosi Ligeris libentiusque Fingo carmina manibus litandis O divine senex tuis dicata Nam nunquam mihi te silere fas est Totam qui meritis tuam beasti Dilectam patriam entheaeque linquis Mentis pignora docta rara diva Vt te dicere nemo posset unum Praeter te O niveae parens loquelae Parisiis prius edita Anno 1629. Cal. Sextileîs IN OBITUM VIRI COLENDISSIMI archiepischopi de civitate Academiâ ecclesiâ ibidem meritissimi Ad civitatem Glascuensem ALmaquid incedis funesto Glascua cultu Et faedata modis tristibus ora geris An quod vester amor vitâ jactatus acerbâ Praesul post longae taedia dura morae Suspiret potiore frui qui gaudia laetae Carpat innocuis concelebratajocis Sentiat ac purum divini numinis haustum Atque nová multùm luce triumphet ovans Nonquae sublimis transcendit culmina mundi Celsa triumphatrix mens modò plena deo Tangitur immodico luctu Quid inania vota Fundis divino vivitur arbitrio Illum flere nefas cujus pars optima vitae Nil aliud docuit quam didic isse mori Si mors dicenda est per quam prope numenamicuÌ„ Inque serenati degitur arce poli Ad Academiam Glascuensem doctos qui ad funus exornandum eò confluxerant AH prima coelicura virtutum parens Lumen juventae vividum Phoebi supellex dia nutrix artium Sedes honorum splendida Quid nunc jaces afflicta curis acribus Et mersa patris funere Praeluxit olim qui tibi nunc additus Caelo jubar fulget novum Lugesne ademptum coetibus mortalium Qui gaudet aulâ caelicá Nec non beatus totus plenus Deo Portum salutis appulit Ast heu miselli volvimur nos fluctibus A patriâ ostraprocul Non hic querelis mollibus non planctibus Vrgendus heros amplius Tradux olympi nam soluta ergastulo Mens fessa terrae ponderis Miscetur albo coelitum qui concinunt Laudes dicatas numini Quod gloriosâ luce perfusi vident Mirantur fixi stupent Non est quod ergo prosequaris Nenia Manes quietos praesulis O turba vatum quae pia in fletum fluis Moerente lessu personans Cunctis terenda est haec semel lethivia Nos proximi fato sumus Quos continenter distrahunt moeror pavor Et mortis atrae vulnera Donec peractâ fata quam cernent vice Clemens Deus nos uniat Qui gestiamus libero vero bono Per tota laeti secula Anno 1632. Nonas Novembris IN OBITUM VIRI INTEGERRIMI GVLIELMI BLARI Pastoris vigilantissimi fidissimique apud Britannodunenses POstquam pastores divos tot lumina mundi Condidit obscuro mors inimica peplo Tune etiam pie Blare jaces ereptus amicis Et comitom tantis nox dedit atra viris Heu rerum ingenium probitas doctrina pudorque Vnius hâc plagâ suneris icta cadunt Nec non pullato squalens ecclesia cultu Luget et hoc feretro triste levavit onus En nos quos sophiae junxit tibi sacra cupidâ— Coelestis tessu tangimur usque tuo Sed de siderium lachrymae gemitusque dolorque Nil prosunt nusquam conspiciendus aâ—es Hins noâ—â—eâ—tendi non tu qui laeta capessis Gaudia justitiae sole nitente mieans Nam certe in tenebris vitae vitiique stupore Degimus hoc aviturâ—â— misella hominum Aliud in Nobilissima ejus verba suavissimae consolationis plenissima QVale melos cantat sinuoso flumine Cygnus Instantis praeco funeris ipse sui Tale canis nuper dum coeli gaudia cernis Pendet ab ore pio lecta corona tuo Dumque Deo raptus contendis in aethera nisu Mox novus ex ipso sunere factus olor Laetus ut aeterno moduleris carmina plectro Quéis summi resonant fulgida tecta patris Vtque leves temnens curas vota gementûm In cassum vero jam potiare bono Anno 1632. pridie Cal. Decembris Viri Nobilissimi Domini Gulielmi Coninghami Glencarniae Comitis illustrissimi apotheosis O Te beatum luce fulgentem novâ Gemmantis instar sideris Vîxti soli lumen polo nunc adderis In templo amaeno lucido Plenus deo sublimior multo meae Venae faventis numine Quamvis calorem sentiam mox entheum Qui pandit alas ingeni Per cuncta rerum non potest attollier Meâ—s pressa vinclo corporis Quò tu volasti plurimum fretus Deo Heros stupendis ausibus Vltrà minaces spes metus omnes leves Vitae fugacis toedia Et degis heroum choro mixtus pio Caelesti raptus gloriâ Nec tu jacebis diutius terrae in specu Qui nos egenos excipit Eheu misellos patriá dulci procul Quid non piget nos exilî Vt te sequamur qui praeivisti lubens Pars illa nostri nobilis Ast tantulum salve vale nostri cape haec Desiderî nunc pignora Nonas Novemb. 1631. In obitum viri clarissimi Guilielmi Strutheri Ecclesiae primûm Glascuensis deinde Edinburgensis Pastoris fidissimi facundissimi FAcunde praeco melle quovis dulcior Aut melle si quid dulcius Qui me solebas poculis rorantibus Suadae potentis me gere Demergis eheu lach ymosi funeris Me fluctibus nunc obrutum Quam semper altis imminent virtutibus Parcae ferocis vuine a Quaesensit aevi lumen noster soli Nestor Britanni Bodius O quantus heros judicet Phoebus licet Toti canendus seculo Nulli secundus Camero aeternùm silet Nec sensa prudens eruet Caelestis almi conspicandi oraculi Mirante doctorum choro Succedis illis qui voves morti nihil Nam posthumae laudis satur Transmittis orbi scripta tot vivacia Quot nullus expunget dies Struthere claras qui colis divûm domos Vitâque gaudes caelicâ Felix perenni qui refulges otio Liber caduco tempore Qui terra tanti muneris compos fuit Cui vasta coeli machina Arridet ultrò cuique supremus favor Stellantis aulae militat Huc advolasti gloriae actus curribus Et vectus alis ingenî Sic functa fato redditur natalibus Mens nomen in terris manet Dum sol corusca luce diffundet jubar Caeleste cunctis siderum Volventur orbes laudibus cresces novis O fax futuri seculi Anno 1633. idus Decembr IN OBITUM JOANNIS ROSAE oratoris poetae Philosophi Theo logi eximii Pastoris Mechlimensis facundissimi O Coeligermen charitum flos veris ocelle Gloria musarum dulcis amice Rosa Carperis heu parcae funesto pollice nunquam Culmine Parnassi conspiciende Rosa Cunctis anteferende rosis quèis gaudet Hybla Saltus Idalius littus O Ebalium Etpraedives Arabs Paestiroscidatempe Atque Paphos Tmolus Gnosia terra Cilix Vtlicet aeterno jam decantere triumpho Mox vatum numeris concelebrande Rosa Luxerunt obitum Muse Suadela filesâ—it Vocalis mundae cui labra picta rosae Amissum queritur longê pulchrima Cypris Qui modo vernabat lumina bina Rosam Nec myrtus placuit divae nec vitis laccho Nec Pani pinus nec platanus genio Mellea nec quercus grataest devota Tonanti Nec lauro cinxit tempora Phoebus ovans Ex quo decideras lethali vulnere carptus Ah Rosa jam nobis raptus ante-diem AEgide non gestit Pallas ralaria nedum Interpres divûm nectere vuli pedibus Quippe diique deaeque omnes hoc funere maerent Quod tibi jam faciant debita justa Rosa Non compus bellus non flumina viva Lycet Non Jovis aurifluae plurimus imber aquae Non tristes lachrymae non Castalis unda supernê Fonte fluens liquido te refovere queunt Quô minus arescas Pimplaei gratiaruris Nec non Pierii sedula curae soli Numte lacteolo gestabit pectore Musa Amplius aut Phoebus candidiore sinâ—e Excipiet posthac certê melioribus horis Crescis ubi zephyrus lenia flabra movet Nec sentis calidos aestus nec frigora brumae Neveprocellosi flamina saeva noti O Rosa ter felix de quo vel Jupiter ipse Certet ardenti captus amore tui Qui te plantavit cognati semen Olympi Afflat ubi Ely siis aura beata rosis Quid multis Rosa non intermoriture perennas Clara tuae stirpis gloria rara poli Sit tibi perpetui veris sit floris origo Caelica sitque liquor dius odorquetibi EPITAPHIUM ROSAE ad viatorem Quid stupeas qui prata vides defesse viator Quod pereat nostri gratia tanta Rosae Namque rosâ nil est brevius properantius aevi Nil ut mane viret sole cadente perit Pulchralicet durat sugitivo tempore Nonne Nutrit vna dies tollit unarosam Haecque tuae formae species haec lucis imago Viva docet vitam sic properare tuam Vt qui pubescis primo nunc flore juventae Moximproviso curva senecta premat Sis niveâ rutilâque rosâter pulchrior ora Inficiet pallor funereusque color Anno 1634. idus Octobr. NINIANUS CAMPBELLUS The division The exposition The appointment of death The description of death Man the map of misery Generall doctrine All men must die Reason 1. Whatsoever hath naturall originall tendeth to dissolution Reason 2 Experience daily teacheth us the necessity we have to die Manil. Statius Reason 3 What God decreeth nothing can disanull Use 1 of instruction When God decreeth man ought not to repine Use 2 of consolation Death of friends to be entertained with patience Doct. 1. Deaths stroak is inevitable Use of admonition This life should be a preparation to the other Doct. 2 What must be oncedone necessarily should be done couragiously Use of exhortation Timely preparation surest provision Doct. 3. It is bootlesse to feare what wee cannot avoid Use of encouragment Death is an enlargement from thraldome a delivery from troubles Doct. Death is certain in uncertaintie Three directions touching the certainty of death Direct 1. In life remember death Direct 2. So live as thou wert presâ—ntly dying Horace Martialis Horace Direct 3 Look alwayes to thy end 3 Directions touching the uncertainty of death Direct 1 Thinke everyday thy last day Direct 2 What we expect somewhere let us wait for every where Direct 3. An uncertain death requires a prepared life The conclusion