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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16166	The blame of kirk-buriall, tending to persvvade cemiteriall ciuilitie First preached, then penned, and now at last propyned to the Lords inheritance in the Presbyterie of Lanerk, by M. William Birnie the Lord his minister in that ilk, as a pledge of his zeale, and care of that reformation.	Birnie, William, 1563-1619.	1606 (1606)	STC 3089; ESTC S119257	35,605	46

and where both they wil haue it I will here appeale men from their pet-wils nowhere else but to the wordes authoritie For although to these that are without spirituall spectacles euery minute of our sepulcromany seme not in expresse scripurall termes to be condemned being to the spirit of God as parenticide was to the Law giuer against the which he gaue no law lest he shold not suppose such inhumane an abomination yet by his grace I shall discouer their particular conuiction in euery corrupt abuse by the same And first I would men wist that the word Gods sword as it is said Hebr. 4.12 so it is found to be twin-edged For by the one edge which is of expres warrant from positiue lawes it cuttes and by the other as equiualent which is of collected consequences it carues and conuinces the catiue consciences of the criminall For although the ten words of Moses tables seeme onely to ayme at the ten broad sinnes that negatiuely they inhibite yet there are none of their infinite broode and of-spring that may not be particularly repledged to his mother kinde and so incurre the reuerence of some one of the Decalogue lawes But in respect the cases of sin are become so infinite and intricate that some like mangrels doe participat of diuers kindes and others so subtilly twisted by the deuill that yet they rest vnacknowledged For this cause the Lord hes supplied the generality of his law as the text by his remanent word as the commentar By the benefite whereof we may easily particularize our subtillest sinnes whatsoeuer and that by two speciall meanes First by the rule of Analogie and next by the benefite of example To the twitch of the which where expresse warrant wants we must either qualifie or controle our proceedings as we shall doe in this our particulare anent buriall That what we see therin neither answerable to Analogie nor exemple of the word we may conclude it is sin Now Analogy in any thing is that conuenient proportion whereby euery part is correspondent to the whole As in musical instruments thogh there be many different strings yet must they al be tuned to harmonical proportion which is the Analogie otherwise the ingratious discord in the eare of the least string wil mar al the mirth Now scriptural Analogie is two fold the one is of faith the other of manners That of faith is the platforme of knowledge that directs vs aright in all and euery one of the articles of the same the which by versing and searching the Scriptures may so be conceiued in the minde of the faithfull that in faith they need not erre And this Analogy the Apost Ro. 12.6 speaks of where he seems to designe the Apostolical creed that Tertulian calles the Canon or Analogy of faith The which also 2. Tim. 2. he commendes vnder the name of the paterne of wholsome words Againe the Analogy of maners is that platform of right that we oght to obserue in euery our action according to the warrand of the will of God And this Analogy by searching and versing of Gods law Psal 1. the canon of our conuersation may be so learned by the conscience that for lake of knowledge we need not sin And this the Psalmist very frequently calles the path way of God As Psa 17. and 27. and 119. Now this Analogy of manners wherewith here we haue only ado being the morality or the law exacts thre things in euery our action First that the matter done be good next that the maner of doing be wel and last in both that we euer ayme at the right end As in our own particular we shall expone And first for burial it is an action and a good action as being answerable to both the general tytles of Moses two tables piety and charity that it shold be done no christian wil contrauert but in the other two how the same may be wel and to the right end that is formall and direct there stands the question In the which cace a christian duety wer to consult First with their conscience the register of the wordes Analogy The which if a christian of knowledg wold but vouch saue to do he shold soone finde the oracle of Analogy for his information But now most men alas are so deeply addicted to affection that they neyther make count nor question how or where they should bury contrare whom one day their criminall conscience will crye judgement except they repent And if thou loth to hear conscience yet list to hear the direction of the words Analogy to thy reformation Where first learn that howsoeuer the form and end of al actions ar to be examined by the general inscription of the law loue how to wit we haue therein respected First that souerane loue we oght to God and next that proportionall loue we oght to our neighbor yet in matters of this kinde and al such specially that consists in ceremonies there is particular analogy to be obserued that the Apost 1. Cor. 14. sets down Who willes al things and consequently burial ceremonies to be conformed to honesty order last vers and the end to tend to edification v. 26. vpon the which Analogicall rules then we shal first controle the customs of mens burials conclude what by Analogy is lawful Against the contempt of buriall and insufficiency of buriall yardes Chap. VI. THe first rule that directs the forme containes two cautions that for good causes For according to the forked foly vsed in buriall which either is contemned or else ouer caried in pomp this rule does restraine both by ranging contempt vnder the rule of honesty and pomp vnder the rule of order that they no wayes exceede Now as for buriall contemptes if we peruse humane histories as namely Caelius Cicero in his Tusculan questions Crinitus and diuers others we shall finde them haue many conspirators whereof we shall recite such as make for vs. We reade of the Albanes that of the defunct tooke no care at all The Sabeans vsed them for fulzie The Troglodites for mockage The Hircanes exposed them to dogges that for the nonce they nurished But among the first of this crew were the doggish Cyniks who would in no sort consent to be buried As we read of Minippus and Diogenes of whom it is recorded that being to dye he directed his corps to be exposed And being admonished that so he should be torne by birds and beasts did reiyre a taunt in requyring a cudgell to be coutched beside whereby to weare his wirriers away And being insisted with that it would be to small vse since death was but senslesse why then said he are ye solist what befall a senslesse carrion But this kinde of reprobate Philosophy rather becomes renigat mindes then christian men For if reprobates were by the Kirk knowne as they are with God barred vp from hope so might they justly be debarred from the benefite of christian buriall And this

saying all thinges were set to seale at Rome so was Kirk-buriall by that Romanist rable who with Esau selling Gods grace made the people with Micah to buy Gods curse in that case And althogh at first they made nyce long held their Abbay burials royall and onely for Kinges by whom they were founded yet in end they were for pryce exposed to the Ranget But ere all was done about the play end this pryde waxed so populare that all kynde of Kirkes became as common as the Kirk● styles Whereby by many that Heresie is yet acclaimed for heritage thogh of late conquest Whose afterling entry falling out in the dreg of all tymes wherein the world lay besotted and swattering in all sorte of superstition doth render it not onely suspect but also may serue for satisfaction to such as vses to say they must ly with their fathers of whose absence to speake sparingly better it were thou let them ly and followed them not in all things For as the most part in many actions lyke this hes for their best pretence their ignorant simplicity So I doubt not if now they had life in their boulke they would yet ryue sheets breake beares tumble downe tombes with Pauls spirit at Listra to testifie their reclamation of such profanity Act. xiiij What Analogy we should obserue in our burial ch XIIII THus hauing bewrayed whence and when Kirk-buriall corruption crop in Restes the other point for full resolution to showe how far it is against the Analogie of maners as the word meanes For as by the Apostles general rule of order and decency we see what we should not so by particular instances of this Analogie out of the word let vs heare what we should whereof we finde a perfite direction for there is nothing requyred for the due direction in buriall that although not in precept yet of set purpose otherwise is not set downe But first we haue to distinguishe betweene these buriall ceremonies that being legal were subiect to Abrogation and such as Analogie does reserue inchangeable For of the first that onely concernes funerals we read two thinges discharged the duety of mourning and corporal addresse to the graue In mourning beside the motion naturall that we read in Abraham for his Sa●a Gen. 23. and should be in al there was a ceremoniall sorrowing for common edification Which though by Egiptians it was keeped in the excesse of seuenty dayes as no hopelesse Gentile to whom death is so great an euill can keepe measure yet the mourning in Israell was but made in a sabboth of dayes contenting them with the teinde of Egypts tyme. For as Ioseph did first enjoine Iacobs mourning to sabbaticall Gen. 50. in remembrance of that eternall sabboth wherein our teeres for euer shall be wyped away the season of ceremoniall sorrow was so limited thereafter as Eccle. 22. Herodian 4. lib. and Amon 19. testifies Againe the ceremonies of preparation were partly vsed in embalming and partly in baptizing that is in the Iudaicall manner of bathing the bodyes of their dead The which both hes beene of olde vse both in Kirk and world As witnesses Ennius his verse Tarquinii corpus bona femina lauit vnxit Affirming the corps of sticked Tarquin to be both bathed and balmed But for the ceremony of enbalming vsed in the Kirk it was at two tymes to wit immediatly before first and then immediatly after the expyring of lyfe The first wee see in the 26. Matt. employed by Matte on Christ vers 12. And this ceremony in the miraculous age of the Apostles was made a symbole for faith of their power to heale the sick that as before Christ that oyle serued to cherishe expectation so after for application of him who was the annoynted to the faithfuls comfort Iam 5.14 from whence afterward superstition fand out a fecklesse sacrament Againe their dead they did likewise annoynt As to this vse Nicodemus did buy his Alloes and Mirrhe Ioh. 19. But the Lord who on the Croce hade made consummation by his prouidence preuenting that oportunity would not be buryed with ceremony but simply after the Iewish Analogicall maner that is the type taine away Confer Ioh. 19 40. with Mark 15. as for their baptismes and washing ceremonies them they vsed as in lyfe for legal purification So in death for bathing a ceremonie that at the first hand was not inueterate For in Acts 9. we read that before Tabitha was lade vp she was washen This custome the Apostle respects 1. Cor. 15. in mentioning the baptised for dead vers 29. for to the Heb 6.2 where moe sorts of baptisme is mentioned nor one the type and the substance that is the legal sort of baptisme that did resemble and the Euangelicall that was resembled are both contained in the words homonimie The vsage of the which ceremoniall rites hee may reade that list in the Iewishe Thalmudes As for vs that by the law of christian liberrie are fred hauing now fruition of the bodie we haue not the vse of the shadowe For although they for their suspended expectation of the brydgromes comming had vnder the Law to mourne in his absence yet sen to vs his kingdom is come that ceremonial sorrow we should transcharge in joyful hymnes according to the vse obserued to haue bene in some christian funerals by Ierome And if mourne we will yet doe as Christ bade the women therein Luke xxiij that is mourne nor for death the dore of hope now but for sinne deathes mother that so our sorrowe may vent at the right vaine For sen death is bereft of his sting in Christ it becommes but a passage to lyfe And sen for their crysme we haue gotten selfe Christ and for their baptisme ours let vs not be content to change the corps with the shadow And this for the old ceremoniall vse subject to abrogation wherein if we doe but the vaile away there will remaine the simple sort that analogy requires for in burial betwixt that they did either in funerals or sepulchrals and that vve should yet doe the moueable ceremonie was onely the ods that is in being cloathed in cleane linnene with Christ Ioh. 19.40 and caried in a coffine lyke the man of Nain Luke 7.12 we may be laide not in the Kirk as contrare al Analogie but in a comely closse clean competent Kirk-ile or yarde that so associating our selues with the predecessor saints and not by ked in with the belly-god beastes that blindes the world with buriall in Kirk we may rise with the rest in comely array to our rest for euer All buriall actions should tend to edification Ch. XV. THis for the Apostles rule touching that honestie and order required in the analogicall vse of our buriall Rests now the analogicall end that we ought to aime at which he calles edification 1. Cor. 14.25 which seeing in al things he commends Ergo in burial Now edification is but a borrowed word

Prophet whom for his preuarication they pretend to haue beene punished with the depriuation of his paternall saire 1 King 13. the Lords wordes meanes more then they marke For as the 25. verse may commen the 21. the sense is that being preuented by death as he was by the lyons lench he should neuer see home nor ly in the common laire by a peaceable death Otherwise the penalty of his presumption in the want of the vsuall laire had beene but slight seeing buryed he was So then vnder sko●gh of the conscience scruple to adheare to this vncouth vse it were but conceate and no conscience For beside the vnnecessity of keeping this custome the consideration of the impossibility of it should resolue the doubts in respect of successional multiplications For as neither all Adams children no nor Iaphets Gentiles can be contained in graue with themselues what tombe could intumulate any entyre race of folks And therfore in temple foundations because nature in graue craues elbow-roume and abhorres to be rufled with ouer frequent discouery because the center Kirk was both incompetent and incapable of the congregations dead there was alwayes a circumferent yarde of thirty foote in compasse at least or more if the occation of farther confluence requyred set apart to burial bounds in common to all But if thou would stand vpon a parentall societie in graue seeing the deserters deserues to be deserted seeke vpward to them that most Analogically liued in the purest times whose exemple thou may imitate with lesse heresie hazard For as in ciuile entries to heritage if it be for the better men can make leap-yeare of their father and seeke farther vppe why may not thou in this case bissextile some bodily forebeares that so thou may enter to the most immaculate aunciety and fathers of faith whom all thou wilt finde not in the Kirk but in her courts buryed as I reede you doe or else in errour thou shalt more erre For since vse is an euill ruse vvhere warrand is avvay let reason ouer-rule and ordour reforme The sconce againe that they carie of others exemple is rather found an excuse for the fact nor a reason for it But the wyte makes a wrong no more the better nor did the trajection of our first parents fall Genes chap. 3. on the author of it sathan auailed vvith God For in sifting out their sinne to the far end from Adam to Eua from her to that euill one at last as he did punishe all by proportion the seducing serpent with a curse the inducing Eua with a crosse of subjection and the grinding paines of her birth the ouer easily adduced Adam with the care and sweatty labours of this militant lyfe So may the Lord doe in this proces of ours For as the symoniacall seducers that first lade this block before the blinde with the immediate transmitters of Kirk-burial tradition for this tymes exemple deserues at least at the handes of God both a crosse and a cursse the very same they may justly also incurre that does obstinatly insiste in the trace of such foole-hardy footsteps For the which cause then seeing in authentick exemples are but Egiptian reedes that doe harme the hand of him that leaneth on we should looke how we should liue by the law and not to goe louse by lawlesse exemples And this far for such patrociny that Kirk-buriall procutors doe vse pragmatically to pleade But the practicians now keepes vp for the as good a reason in oddes that lyke a pittard hes more pith nor all the rest whatsoeuer that they vse to take from the vse of a forehammer The conclusion whereof in their clubbe-law doth oft tymes make the Kirk-dore fling on the floore And althogh to beligger the lodgings of mē for feare of their murther-holes they wil looke ere they loupe yet to enforce the Kirk-house as if God had no gunnes there are many of small feare But to refute a reason so rough since it doeth passe our pastorall reach in humble reuerence we remitte the same to the ciuile power as by right appertaines That they who by calling should be the foster-fathers of the Kirk Isa 49. may by the rod of their charge represse such vnreasonable insolence as they will answere to him that set them in ranke And because that a publict law would best ridde the martch if so be that such feete may come so farre ben I doe present this petition on the knees of the Kirk to his Highnesse selfe that according to our expectation founded vppon his Majesties gratious response not far from the Assemblies sute heere-anent he wold procure an inacted law to beem fill the Kirk acts against Kirk-buriall whereby secluding all from the Kirk-laire the great ones and good ones whom qualitie and condition does exeeme from popular case may in tyme begin to talke of a tombe or else a new I le for buriall vse A recapitulation of some former reasons against buriall in Kirk Chap. XX. NOw here ere I end for the more populare application I will contriue an clench of some former reasones in sylogistick forme by the which self-momus may see Kirk-buriall blame vndenyablie induced and that men may in familiar vse as it were beare the same about at their belt For beside that wee haue showen it a prat of proud pryde chap. xj c. before we may proue it also to be not onely a shamefull superstition but also a most peruerse profanation And first to be superstition I proue it this way All action that is atouer and against the statute of the Lord is but superstition for so the very etimologie of the word doth beare for superstitio is quasi supra statutum Dei that is aboue or at ouer or against the statute of God but Kirk-buriall is aboue yea against the statutes of God Ergo it is superstition The assumption I proue All that is against the wordes Analogie is against the statute of God as none will deny but Kirk-buriall is against the words Analogie Ergo it is against the statute of God The assumption I proue All action that is against the Apostles rule of decency and order in the manner of doing and edification in the end is against Analogy for these things he does requyre j. Cor. xiiij 26. and 40. vers but Kirk-buriall is found to be such Ergo it is against the wordes Analogie The assumption yet I proue in partes First it is against Analogicall order of buriall read the 15. chap. before Next it is against Analogicall decency read chap. 18. Last it is against Analogicall edification read chap. xvj Ergo against Analogie and consequently it is superstition Againe I reason al actions that is against the authentick exemples of the word that like lawes are commended to vs for ordinar imitation are superstition 1. Cor. 10. but Kirk-buriall is so Ergo it is superstition The assumption I proue by induction of tyme. chap. 14. and persons chap. 17. So that we haue