THE BLAME OF KIRK-BURIALL, TENDING TO PERSUADE CEMITERIALL CIVILITY.  
FIRST PREACHED, THAN PENNED, and now at last propyned to the Lords inheritance in the Presbytery of Lanerk, by M. William Birnie the Lord his Minister in that Ilk, as a pledge of his zeal, and care of that reformation.  MATT. 8.22. Follow me, and let the dead bury the dead. 
EDINBURGH PRINTED BY ROBERT CHARTERIS PRINter to the Kings most Excellent Majesty. 1606.   

TO THE (TRVELY) NOBLE, JAMES MARQVES OF HAMILTON, EARL of Arrane, Lord Auen, Aberbroth, etc. the Sheriff principal of Clydisdaill, and Provost of Lanerk, True felicity wished, both here and hence from God in Christ jesus.  
THere is nothing wherein the Antichristian crew is found more condemnable (Noble Marquis) nor that by their lin-sey-wol-sey confusions, they have dared clamp the sincere twist of God's truth, with the torn clouts of their brainsick superstitions, instanced especially in their many fold sepulchromany. Whose blame therefore we blaze, that such colours of Asdod remain not so slandered out, even in Israel's camp, under this our protested reformation. But to award the malignance of any gainsaid affection, I strong-hold myself (by this nuncupation of you) under your Marqueships Mecenatisme. For as by the foster-father-hood of such high callings, Gods Altar-mens' travels in his own truth, aught to be steil-bowed▪ so these great-good gifts of nature and grace, in body and mind, that God hes garnelled up in you, does plentifully promit that comfort to us. For (to God's glory I speak, beside these personal parts of such vigorous talnes in statur & strength, so dexterously kithed by a peerless pausty in all campestrial prows, and pas-tyming exploits, that (if I may say it) by a graceful Gygantinisme, the commonly doughty are become your dwarves) your mind (which is more) though yet adolescent, is so magnifickly inner-manned▪ that in raversing these foreign territories (as ye Heroikly intent) ye can see no singular thing, that in some compendious Micro-cosmo-graphy does not shine in yourself. And therefore, although the Magogick negotiation of Schittim (the bordel of both the whoredoms) hes ship-wreaked the soul's ●f some, almost of your rank, yet being so mainly munitioned with that panoply of God, I hope to see your triumph over such temptations: As happily did your heaven-dwelling Father of incorruptible memory. For so long as ye resolve to loyalize the love of your soul to the Lord, and of your body to the betrothed breasts of that Lady that ought it, the gates of hell shall not prevail. But lest ye prolong too long the just experience of these high expectations, that Kirk and Country conceives of you, be entreated (my good Lord) to retrinch and abridge your foreign tarry: that so not only the viduity of us your well willing followers by your fairing away, may be removed: but also the pinching languor of these two your daily beed-Ladies: your Mother, to wit, the mirror of all godly grave matronisme, and your Spouse now the young fruitful Matriarch of that multi-potent Marquesad. So shall David enjoy his own jonathan, and Israel, now in his growing need his mediating joseph, of all men nowadays most scant: But the Lord by his passport of protection give your Lordship continual convoy to your rinks end. And grant that Coelum non animum mutet qui trans mare currit.  
The incessant Orator to God for your Lordship M. W. B.   

The blame of Kirk-buriall.  

The proposition of the matter, Chap. I.  
THere be three several stations that the divine Providence by degrees hes assigned to man, whereby he may mount to immortality: First the womb, a mansion for nine months: next the world that endureth to dissolution: last the grave, the tabernacle of bodily rest unto the resurrection: to the consideration of the first two whereof, although Philosophy may avail (as Physic for our incarnation, and Ethick for our worldly well) yet to the science of the last, the Grave, theology is only sufficient, as a subject that far over-reaches Nature's reason. For we see that howsoever the Corinthian error that doubted, or Saducean heresy denied the resurrection, in our christian Kirk seem extinguished: yet the practice of many in burial process, argues not only irresolution, but incredulity, whereof kirk-buriall is badge: as wherein by a sacrilegious conversion they make God's Sanctuary their Golgotha, that is, the Kirk a calvary or cairne of dead men's skulls. Which sin, lest it seem to walk safely under protection of the Kirks connivence, or of the commons conceit that counts it indifferent, I intent to decipher, beginning at burials definition.   

The definition of Burial. Chap. II.  
NOw Burial I find to be that religious ceremony whereby our defunct bodies are interred unto the resurrection. For as in deing destruction is resembled, 
calvin in Act. 9 37.  so by burial (that is the reversion of life) immortality is represented. I call it a ceremony, in respect it is not of that essential necessity to christian welfaire, as without the which we will be prejudged of the resurrection. For although casually even the godly may fall under the in lake of funeral exequys, yet of burial never: For whatsoever element shall dissolve this elemental body in this mother dust, 
jonas. 2. Lucan ●●.  the same is his tomb: and must repledg him at the requisition of the great day: as did the Whale in the type jonas. For as Lucanus to Cesar say▪ (who after the Pharsalian defeat of Pompey his ●ost 〈◊〉 inhibit to burn, 
Vives upon the City of God 1. lib. 12 cap.  that is after the Roman use to bury the slain, Capit omnia tellus quae genuit, coelo tegitur qui non habet venam. The which transuersed means, 
The earth is ready to receive her brood,  
And heavens will cover when leame tombs cannot do i'd.  And Virgil affirms that whom the world neglects unburied nature in tombs. 
De Cini. Dei  Wherefore Augustine refuting the Heathen (who for the misery of the unburied Gospelers, inflicted by the Goths at the saccadge of Rome, inferred the discredit of the Gospel itself) makes answer that burial is rather a solace to the living nor subsidy to the dead: and so but a ceremony. But such a one, that withal remember it is so religious, that although it be not among the points of Gods absolute and immediate worship, 
2. Sam. 2.5.  yet as opportunity serves, it is religiously and conscientiously to be cared for. As it hes ever been, not by the Kirk only, but by the very world: who in many outward things hes been accustomed to murgean and apishly to imitate the Kirks holy ceremonies, though neither in substance nor the right sense. For in the Greek laws of Solon, the latin of Numa, and Roman of justinian we find a rigorous vigour against burial violation. According as wheresoever immortality it believed, the same is in force: 
Le●i●● in hist ●auig. in Brasiliam.  in such sort that among the lately discovered Brasilians (people whose bellies otherwise are burials to foes whom they eat) yet for their friends they dig graves, though not to our form in length but to their own in height: so that the defunct is rather set in a tun nor tomb, over end on their feet, the more vively to testify their faithless hope of the resurrection.   

Of the end of burial. Chap. III.  
But the faithful who rests rightly persuaded, does religiously celebrate burial for the conscience of a double duty. The first being due to the dead, the other to the living. The due we ought to the Lords dead is the burial honour: the which as part of their remuneration among men, for their good life should follow them as deing in the Lord. Apoc. 14.13. So that the faithful as forfoghten in the wearisome warfair of this militant life, after the victory of dissolution, should be streeked down in grave the downe-bed of restful repose. Where otherwise the deprivation thereof, or debarring there from hes ever been inflicted as a most ignominious punishment against the most criminal. According to the law imperial against parricids and such. 
jerem. 2●.  And in the divine law, no burial was the asses burial the portion of rebellious joachas: wherefore the burial duties by the old latins were called justa: such a justum due to each man as burials necessity by natures right required. For to defraud the most landles liver on ●●e, at lest of his septipedall inheritance so equally proportioned to all by death, without partiality in mettage, it were a shameless sacrilege. Again in respect of the living the right use of burial is expressly profitable: were it but for the hatching of hope, and fostering of faith, in the article of rising again from the death. For as in Eccl. 12. the graves periphrase (beth gnolam) signifies the secular house: so shall it no longer be inhabit then the time come, (when by him that liveth for ever) time shall never be more. Revel. 10.6. For the giving up of the godlies ghost may featly be compared to three-thinges: first it resembles the Prophetical ravishments that Jerome, Ezechiel and others had: and Paul speaks of 2. Cor. 12. for the soul in dissolution (as the Psalmist says psal. 90) flees upward with the wings of immortality to the own element (Heaven) to be with him that gave it, repledging the body to her mother earth, Eccles. 12, till such time as the spirit return to invest her corpse as a garment of glory thenceforth for ever. Again, Dissolution is like that matrimonial desertion, that upon mutual consent the Apostle i. Corinth. seven. for a time permites' to the farther and freer use of fasting and praying. For the body in grave, growing up to incorruption, and the soul in heaven confirmed in immortality, shall joyfully at last join in full glorification. The which without both (that is bodily incorruption, 
1. Cor. 15.  and spiritual immortality) is not made up to perfection. For even as Zippora (though Moses wife) in her Madianitish manners, was not meet to join with Israel Exo. 5. till after the farther trial of time she was better prepared. Exo. 18. So this our carnal carrion is not meet for a heavenly match, till in the grave it be trained to the incorruptible estate. And last it is likened by the Apostle first Cor. xv. to a seed: which though by death it be sown incorruption dishonour, and weakness in the gravely field of the grave, yet having fructified to incorruption, glory and power, shall at la●● in the Lord's harvest, be glaned in, by his Angel with the sharp sickle. Apoc. 14. and reaped up to the fruition of sovereign felicity for ever. For although death in his legacy registrate in the 12. of the Preacher, bequeathing the spirit to God that gave it, doth deliver the body but to the own dust, yet the vigour of that testament does but endure to the terme-day of general refreshment. Act. 3. for the Inns of eternity are already arled in for our farther assurance, 
Hiero. ad pammach.  by our two faithful furriours (Enoch and Elias) the Lords exemed ones to the same end. So then for honour of the dead, and hope to the living (if to the first we be not fraudulent, nor among the second faithless) we must grant the debt of burial duty.   

Of the general abuse of Burial ceremonies. Chap. FOUR  
NOw this duty in respect it is discharged in ceremonies (in any kind whereof, it hes ever been impossible to keep measure without the direction divine) what sort here are lawful, under comparison with the lawless it rests to define. And first all burial ceremonies may be reduced to two ranks: for some are funerals, serving for preparation to; and some sepulchrals, serving for placing in the grave the defunct. The ceremonial variety of both, whereof my labour were infinite, let be vain to describe. For to give but a glance in funeral, the Greek and Roman did burn their dead, in rogo, as they styled their funeral fire; the Indean with Got-seame did besmear, the Schithean swallied, the Egyptian pickled with bryme, but the Gerrens a Schithian sect, after exinteration bespyced their gutlesse goodsirs: that so ridiculously, 
Sylli. 13. lib.  by corruptible means they might assay to reteene fugitive incorruption, 
Cicer. lib. 2. de leg. and lib. 3. de tuscu quaest.  as Lucian in his Dialogue de luctu: And Silius Italicus the Poet in his 13 book do testify of many such foolish feats. Again in sepulchrals, the variety is found no less vain, every Nation serving itself with the own vowstie devise. For first according to the number of the elements, so hes the sepulchral receptacles of human bodies fourfold been found. Some choosing the floating foam for their tomb, as among others the African Lotophagians, others preferred to wither in the air, as of old not a few in Egypt and Ethiopia, that so preventing the stink of putrefaction by scowdring their skins in the Sun, they might reserve their dead friends extant to be ordinar accombents with them at their tables. And (which more deserves mockage) sometime the money less Ethiopian by ingadging his reasted parent upon reversion might relieve his want. Yea, and the fire (although fierce) hes not been forborn, as to the which in defraud of the worms many hes be taught their body both bone and lyre. That so pitchering up their only relict asses in urns, they might make a proud thought a very poor pomp. And although the world's rest in common with the Kirk hes made choice of the moulds of their mother earth (as the grave only designed by God, warranted by the words exemples, and keeping best relation to our resurrection, as out of whose lare only we may properly be said to rise) yet in the usage thereof how infinitely men hes deborded, Histories records.   

Of the due direction in Burial. Chap. V.  
But lest I should (as some do) in telling vice, teach it, I will turn me rather to teach as I can, what, or what not the Kirk should do, nor toomely to talk what hes been done abroad by the world in this earand: except so far as by outward exemples we may confront our present confusions, whereat I aim. And because nowadays burial is ordinarily traduced as a scripturelesse thing, and so amongst indifferents to be usurped at the unstaid arbitrament of men, how and where both they will have it: I will here appeal men from their pet-wils, nowhere else but to the words authority. For although to these that are without spiritual spectacles, every minute of our sepulcromany seem not in express scripurall terms to be condemned (being to the spirit of God as parenticide was to the Law giver, 
Lycurgus.  against the which he gave no law, lest he should not suppose such inhuman an abomination) yet by his grace, I shall discover their particular conviction in every corrupt abuse by the same. And first I would men wist that the word, God's sword, as it is said Hebr. 4.12. so it is found to be twin-edged. For by the one edge which is of express warrant from positive laws it cuts, 
Hieromi. in Isa. 66.  and by the other as equivalent, which is of collected consequences, it carves and convinces the caitiff consciences of the criminal. For although the ten words of Moses tables, seem only to aim at the ten broad sins, that negatively they inhibit, yet there are none of their infinite brood and offspring, that may not be particularly repledged to his mother kind: and so incur the reverence of some one of the Decalogue laws. But in respect the cases of sin, are become so infinite and intricate that some like mangrels do participate of divers kinds: and others so subtly twisted by the devil, that yet they rest unacknowledged. For this cause the Lord hes supplied the generality of his law as the text, by his remanent word as the commentar. By the benefit whereof we may easily particularise our subtilest sins whatsoever: and that by two special means. First by the rule of Analogy, and next by the benefit of example. To the twitch of the which, where express warrant wants, we must either qualify or control our proceedings, as we shall do in this our particular anent burial. That what we see therein neither answerable to Analogy nor example of the word we may conclude it is sin. 
Quint. lib. 1  Now Analogy in any thing is that convenient proportion, whereby every part is correspondent to the whole. As in musical instruments, though there be many different strings yet must they all be tuned to harmonical proportion which is the Analogy: otherwise the ingratious discord in the ear of the least string, will mar all the mirth. Now scriptural Analogy is two fold, the one is of faith, the other of manners. That of faith is the platform of knowledge that directs us aright in all, and every one of the articles of the same, the which by versing and searching the Scriptures may so be conceived in the mind of the faithful, that in faith they need not err. And this Analogy the Apost. Ro. 12.6 speaks of: where he seems to design the Apostolical creed that Tertulian calls the Canon or Analogy of faith. The which also 2. Tim. 2. he commends under the name of the pattern of wholesome words. Again the Analogy of manners is that platform of right, that we ought to observe in every our action, according to the warrant of the will of God. And this Analogy by searching and versing of God's law Psal. 1. the canon of our conversation may be so learned by the conscience that for lake of knowledge we need not sin. And this the Psalmist very frequently calls the path way of God. As Psa. 17. and 27. and 119. Now this Analogy of manners wherewith here we have only ado, being the morality or the law, exacts three things in every our action. First that the matter done, be good; next that the manner of doing be well; and last in both that we ever aim 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 titles of Moses two tables, piety and charity: that it should be done no christian will contravert: but in the other two, how the same may be well, and to the right end: that is formal and direct, there stands the question. In the which case a christian duty were to consult. First with their conscience the register of the words Analogy. The which if a christian of knowledge would but vouch save to do, he should soon find the oracle of Analogy for his information. But now most men alas are so deeply addicted to affection, that they neither make count nor question how or where they should bury: contrary whom one day their criminal conscience will cry judgement, except they repent. And if thou loath to hear conscience, yet list to hear the direction of the words Analogy to thy reformation. Where first learn, that howsoever the form and end of all actions are to be examined by the general inscription of the law (love) how to wit we have therein respected. First that soverane love we ought to God, and next that proportional love we ought to our neighbour: yet in matters of this kind (and all such specially that consists in ceremonies) there is particular analogy to be observed that the Apost. 1. Cor. 14. sets down. Who wills all things, and consequently burial ceremonies to be conformed to honesty & order last verse. and the end to tend to edification v. 26. upon the which Analogical rules, than we shall first control the customs of men's burials, & conclude what by Analogy is lawful.   

Against the contempt of burial and insufficiency of burial yards. Chap. VI  
THe first rule that directs the form, contains two cautions, & that for good causes. For according to the forked folly used in burial, which either is contemned, or else over carried in pomp, this rule does restrain both: by ranging contempt under the rule of honesty and pomp, under the rule of order, that they no ways exceed. Now as for burial contempts, if we peruse human histories, as namely Caelius, Cicero in his Tusculan questions, Crinitus, and divers others: we shall find them have many conspirators: whereof we shall recite such as make for us. We read of the Albans that of the defunct took no care at all: The Sabeans used them for fulzie: The Troglodytes for mockage: The Hircanes exposed them to dogs, that for the nonce they nourished. 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 die, he directed his corpse to be exposed. And being admonished that so he should be torn by birds and beasts, did reiyre a taunt, in requiring a cudgel to be coutched beside, whereby to wear his wirriers away. And being insisted with that it would be to small use, since death was but senseless: why then (said he) are ye solist what befall a senseless carrion? But this kind of reprobate Philosophy rather becomes renigat minds than christian men. For if reprobates were by the Kirk known (as they are with God barred up from hope) so might they justly be debarred from the benefit of christian burial. And this Cynicisme although we seem not to profess, yet if we walk the land abroad we will find many folk not flyting free in it. For our Kirk-courtes or yards, are become more like pwind-folds nor burials: as being ordinarily be dunged by pestering and pasturing brute. Not far from subscryving the desperate legacy of some that can be content to bestow their bowke to the burroughmure, if God would take the soul. According to the conceaty resolution of Theodore, who being by the tyrant Lysimachus minassed with the gibbet, 
Vives on the City of God chap. 12.  answered that his own minzeons only had it to fear and not he, to whom all was one, whether to putrefy above, or upon, or within the earth. But as this a buse is contrary to the Apostles decency commanded, so is it also against the common law that provides burial to be had in holy reputation. So that to empty the bladder, 
O to. frising. lib. 4.  let be the belly about burial (as they called it minxisse in patrios cineres) was reput nefas, that is iniquity, let be incivility. And for this cause the faithful after Constantine (who first served edicts of liberty to edify temples, whereas before the Kirks had always been served only with holy Inns) in founding of Kirks, taking the type at jerusalem's temple, did among the rest counterfeit the courts by Kirk yards, the which for this commanded decency they dedicated to burial use. The which therefore by the Greeks (as thereby appears the works beginners) were called Caemiteria. And that not without Emphase, seeing (as Atheneus says) it was the name before of sleeping celles for strangers: and so the allusion wanted not edification. And albeit the reason of the rest of the resemblance betwixt Temple and Kirk, as of the Quire to the holiest place within the vail, &c. cannot so easily be espied, yet the reason of this may well by this rule of decency, according whereto since we have a Country law of our own extant, enacted for reparation of ruinous Kirks, 
Marry Par. 9 Act. 76. james 6. Parl. 15. Act. 232.  and their yards, it is the part of all Pastors to urge the benefit of it, that so our common burials becoming seemly cemiteries, our Kirk buriers may be deprived of the pretence of their infensibility and profanation. For the Apostles mind is in his rule, that nature's abscenities be decently covered and overuailed with her mother's moulds.   

Against seculare pomp in Funerals. Chap. VII.  
THe other extremity that comes against the Apostles order is pomp. The which as it is found more common, so it brings with it more perturbation. But for the more particular deciphering thereof, we shall range it in two ranks: the one sort of it being civil or seculare, the other superstitious. Again the first, according to the duplicity of burial ceremonies, is found double. For partly in the funerals, and partly in the sepulchrals of men it is to be seen. In funeral pomp if we should view the customs of antiquity, and balance the same with these of our days, as in few things we will be found inferior, so in some far to surmount them in vanity. To be short for commodity of this our present comparison, under the old names of Funeral offices, we shall set down the whole ancient funeral process, and confer it with ours of the new now. All the which ceremonies for memory may be ranked in two sorts. Whereof some did in common concern the whole funeral preparation: 
Seneca.  the general oversight whereof, appertained to their Libitmarii, that is funeral men, that among the rest had the cure of funeral feasts. Now herein although we inlake the officers, 
2 Sam 5.  yet is not the office intermitted: for their burial banquets we have not learned to imitate only, but in our aruelles to exceed, where rather in the day wherein a good one or great one falls, as being a breach of God's hand in his Kirk, should be celebrated with fast and measurable mourning. The second sort of their ceremonies, were employed about the defuncts person, consisting in three points. First in mourning for the dead, next in addressing the corpse for the grave, and last in his convoyance thither. In mourning beside the interessed that made it in earnest, they had their made out mourners of the feminine sex, that best could do it: whom they styled Praefi●ae. And these the Preacher 12.5. seems to respect in mentioning the mourners of the streets. But in this also we are more antic nor antiquity: for in steed of human tears that best can express the own smart, some will have trumpets; and in steed of mourning in the dust, as they did oft-times, we mumchance and mourgean in such delicate duilles, better seated for wowing nor wooing, that heirs or widows never dallies more nor under their duilles. But the Lord will have at such hypocrisy in the end. The next point of their personal funerals, was their peremptor preparation to the grave, consisting in two ceremonies: for before that by the Libutinarian cure the dead was weind, 
Sure. in  the pollinctors inbalmed, and Sandapilarianes bespised, the corpse of the great, and this also is superstitiously sometime exceeded among some of the best rank: on whom after anatomical exinteration, Apotheticary applications are so excessively employed, that oft times such prodigal profusion of arromaticall gums (if they were otherwise charitably bestowed) might make sundry poor indifferently rich. Now the last funeral duty appertained to the Vespilones, or bear-men, whose peculiar calling was (being followed in ranks by the Acoluthists their friends, 
Domit.  whereof now the Roman Bishops hes bereft them) to carry their corpse in their coffins to the grave. Such as we see mentioned in Luke 7.14. But among the rest also, how far this ancient simplicity is mueterate, who beholds our great burials may easily consider. For although the death by all men should be thought to be a kind of defeat from God, yet our Heroik burials are oft led like a martial triumph, wherein the toutting of trumpets, trampling of steads, and trooping of men ranking themselves under stately standerts, and punical pinsels, displayed for whivering in the wind, may sufficiently testify the dedolence of men, as if by an undantoned courage they would quarrelously demand the combat in revenge of the dead. And as if the worm (man) were able to stand out against the thunderbolts of death delashed by God. but alas, if in death we could count our just kinsh we might ra-rather dismay and fear. For although in the kingdom of the second coming we shall triumph with our head Christ, over the stingles grave. 1. Cor. 15. yet as first being by death defeat, the first fall is ours even to the dust. Goe 3. Wherein for our due desert here we deserve with Christ's thieves to have our legs broken, rather nor in pomp our badges borne. For look how far felony may glory in her fetters, so far may we in our funerals wherewith we but feared death. For as some Gentiles, where gold is vernaculous and plentiful, their caitiffs though therewith enchained, 
Tertul. de habitu muliebri.  yet remanes caitiffs: so to us, though our grave were of enameled gold, yet it is but our grave, the monument of our common misery, that by divine mercy only may be remedied without farther means. And as a blood-gush made julian at last, to know Christ, 
Euseb. Eccles. histor.  and Alexander (though the main Monarch) his mortality (against the which he had been be flattered before) so if we be not frentick, our funerals should teach us our transitory estate. For of all pride this pomp I esteem it most perilous, in respect that if the world will have by it the grave restored to her victory, God for a meeting to the world will restore death to his sting. For a document therefore against the which, the Lord did closely convey the body of his own dissolved Moses, from being the object of such fecklesse ostentation and perilous pomp. Deut. 34. The which seeing in that great one the Lord did not allow, why should our far less ones lawleslie claim it? And this for that civil pomp that in burial funerals is found blamable.   

Against seculare or civil pomp in sepulchrals. Ch. VIII.  
THe sepulchral pride of men is nothing inferior. For (although before we deduced, that among all the elements the earth to be the most seemly sepulchre, yet) in the usage thereof the earthlings hes laboured to transcend the earth in pride, as in a touch we shall show. The name sepulchre as it is in common used for all graves, so it implies two several kinds. Whereof some are peculiar to some persons only, and others common to all. Again of the peculiar sort, sum are proper to singular persons only and others to more, yet being of one sort or family. To the proper kind of sepulchres (as in the world, yet for the most part out of the Kirk) the choice of place hes been (as many where it remains) indifferent: even so in the Kirk to the death of Sara it seems to have been, at what time Abraham first to eschew that promiscuous confusion, and for a more actual possession of his promised Canaan, under his pilgrimag, did acquire a field for his constant burial Gen. 23. wherein he and his Sara, Isaac and his Rebeka, Jacob and his Lea, three married matches in others arms attends the resurrection. Gen. 48. And although the estate of Gods gathering Kirk then required the decency and order of common burial, yet we find the necessity thereof never holden absolute. For as among divers necessities the meanest must yield, so jacob, having his head homeward from Sechem to Mambre (where his father dwelled at his sepulchre) and within one days travel to his rinks end, sustening in his camp a double irruption by death (in the first whereof, he was deprived of Deborah his umwhile mother's Nurse; in the other of Rachel, the wife of his choice) to avoid the suspicion of superstitious curiosity, he yields to the most present necessity, and suffers the treto lie where it fell. Eccle. 11. by entombing Deborah at the oak of Bethel, and Rachel in the way to Ephratah without farther carriage Gen. 35. So then we see that even after the institution of common burial, the use of proper upon necessity (which being lawless can bring no disorder) was never inveterat nor thought unlawful. For as sound do they sleep by the mure edge that are folded up in the favour of God (though it were by the Pest) as in the most stately tomb. 
Quid.  For as fish in every sea is at home, so we in every earth, if we be the Lords, to whom the earth and her implements do all appertain. Psal. 24. And as this consideration serves to confound the superstitious opinion of the prerogative of some sepulchral places, for their hallowed moulds, so does it for the blame (by the way) of these farland convoyences of the dead to their homed tombs, defrauding the weary corpse of the desired rest. For although upon some prophetical respects, jacob and joseph both, commanded their carriage from Egypt to Canaan, Gen 50. yet without the like cause, their case is no warrant. Let men therefore rather translate their curiosity of sepulchral care, in a serious cure, how they may be gathered up aright to their grandsires in God, and in the common faith of our father Abraham. In doing whereof we shall be blessed with the bed-fellowship of jesus in our burial lare, where ever it be. Otherwise if thy grave were of gold, yet it is but the gate of hell.   

Of the divers kinds of pompous sepulchres. Chap. IX.  
THe proper sort of sepulchres, the world (as I said) hes laboured to make them proudly proper: so french hes men been in their fashions. For many to eternize their soon forgot memory, and to gain the vogue of this vain world, hes prepared Pyramids of pomp, others pillars of pride, some mousolies of marvel. 
Laert. lib. 1.  As if such superciliosity, could sweeten the bitter swarfes of their sour death, the wickeds greatest evil. But, as oft it occurs (according to the proverb, that he that hountes doth not ay roast) so it may befall others that did Pharaoh Cenchres (that drowned King of Egypt) who having a sepulchral Pyramid elabored by the painful task of God's people, wherein he desingde to lie, 
joseph Anti. lib. 2.  yet his funerals was found in red-sea flood. And as both the name of a Pyramid did signify, and the form resemble fire, so is he now for his pride plotted with Pluto in the flame of hell. For oft-times what men does propose in pride, God disappointeth in his displeasure.   

Of the common and allowed sort of Burial. Chap. X.  
THe common kind of sepulchres are more answerable to Paul's order, and to that sort of the Saints communion, that consists in lying together in grave. Yet they are found divers. For some hes been acquired▪ and as conquished to that use: as Abraham's cave in Makpela. Gen, 23. And Akeldama Matt. 27. Others were munificently dedicated. As Iehosaphats vail by jerusalem. In the which some, out of joel 3. hes conjectured that the convocation of the great day should be. Other parts again are found of old mortified to that use: like Calvary: so called (as some think) from Adam's brane-pan, there found, if all be true that is alleged. Of some one of the which sorts are all Coemiteries or clostered places, wherein our bodies being keeped from the carnage of beasts, are lad a part to the resurrection. For sepelire (though Durand think it to be from sine pulsis) yet I take it to be from se-palliare, that is, 
Duaren. de benef Eccle.  to cover apart, as our buried bodies be. Now this sepulchral communion for the commonty of it, none should contemn. For although the place remane common, yet to avoid confusion of ranks the sepulchral preparation (I think) may be different. For true honours monuments should ever have place. And what virtue hes win in this world, should not be suffered to die with death. And therefore Rachael, the joy of her jacob, is not only buried, but by a distinct monument memorised. Gen. 35. with the odds of a pillar that Deborah wants. And judaes' Kings the types of the great King, dwelled after death in David's princely tomb. 1. K. 62. 
joseph. Ant, lib. 7. ca 1●.  The mighty Maccabees were monumented in Modine their own mount. 1. Mac. 9 joseph. of't. 13. But this licence is to be only allowed upon a three fold condition. First of personal discretion, whereby this kind of honour may redound only to the honourable in God For as the grave of Elisha would not contain the soldiers corpse. 2. King. 13. No more should the grave of the godly honourable be profaned with the graceless ging. The next caution is to keep distinction of place, that men presume not to seek honour where God only should; for fear of his jealousy, who cannot abide Dagon to play jake fellow-lyke. And sen God hes taken in the Kirk for his own Inns, let it suffice thee, like a doore-keeping David. Psal 84. or a watchman Urias. 2. Samuel 11. to lig in the court without. Yea, sen all the earth is before us that we may lie where we will choice, if nothing can content our greed but the Lord's peace, we are guilty with Achab of Naboths wine-yarde. The last caveat is moderation: that in making thy monument thou keep such a measure that it become not another Mausoly, that is, the world's ninth marvel. For as that sepulchral monster that Queen Artimise made to her husband Mousolus the Carian Kirk (from whom the rest of that rank of sepluchers were named Mausolies) was exposed to the salt taunts of dogged Diogenes, so may all that sort of sepulchromany be set up to the mockage of others. 
Enclan. in di●lo. Maus. & Diog.  For let the world think it but a fond folly to bellishe the outside of a within rotten tomb, with beauty and braveries excess. But if thou must have a monument make thy choice of any of the two lawful sorts, that before the Kirk-buriall crop in, being but of the newest come-over antiquity, was only in use. For some there was that to the imitation of Abraham, 
Durand. de Camit.  made up little caves or voltes, for burial use Such as we find, not a few abroad about our oldest Kirkes', no doubt after the example of the Excedrall nulls that, served the Priests for revesteries, 
joseph. 〈◊〉 bello Iu●●. lib. 6.6.  or Garderobs in the lewishe Temple. And because they were but adjacent and incontiguous, being but severally set as to-falles to the continent Kirks, they got therefore among us the name of of Isles, that yet they keep. And this kind may content our most honourable. That so they may lie, if they list, like unto Levites in compass round about the Lord's house. The other sort of sepulchral monuments were tombs: that being tumorous above for better capacity, were after the counterfoote of Joseph's ark. Gen. 50. Conform to the which custom (although now mean men be worse to content) we see sundry of our crowned Kings, whose monuments yet remanes in the I'll Columb-kill, 
Hector Boe. Chron.  to have been Kingly entombed in the Court not the Kirk. An use with us at least unkend (as thereby appears) within this last period of time containing five hundredth of years. So then seeing our Nobles now may be as of old they were then so honourably eased, with ones princely Isles or tombs, why should they wilfully incur unnecessar profanation, by burying in Kirks? An use that only Papistry hes hatched as anon we shall show. And seeing some (even of all sorts) in the light of the Lord hes begun to reform, let the rest in the love and fear of God follow. For if they be happy that leads others to righteousness. Daniel 12. surely that felicity shall be imparted to the faithful followers.   

Of superstitious pomp in burial. Chap. XI.  
THus having deciphered (so far as serves this turn) the incivility of this their civil pomp, rests to speak of that which is superstitious. A matter of more ado, 
Bellarm. de purgat.  as wherein the Lord is more immediately injured nor in the other. For as throughout the Antichristian world, the exorbitance of superstitious exequys are found infinite (as in their bel-ringinges, lampe-lighting, dirige singing, incense burning, holy watering, litany praying, soule-massing, vigilles keeping, and such other gear may be seen) so we that will be called Christians, and hes protested to forleit that lore, and to be reform, yet in our sepulchrals, at least, we adheere too much to that old deformity. For as among them the well deserving by the purse, and liberality in legacy, was in use to be Kirked up in burial: so here, which is more our headstrong ones, whose deserving hes been but sacrilegious Kirk-robbing doth claim to no less. So that although they seem to make nice in praying for dead, yet upon the dead they will or else not: in bowing their knee no where else but on their forbeers bellies: which ceremony how sib it is to the old superstition, I would they could count. For superstition is like some serpents, that though they be couponed in many cuts, yet they can keep some life in all: right so superstition that can hang by one hair, does live in this point. And if we chock it not quite, perhaps it shall hatch more. And in end it may be that it out-reason thee thus. If thou hast attained to that sepulchral prerogative, to lie in the Kirk, why should thou want that old privilege to be prayed for in death▪ And if thou be to lie at the Altar, how wanrst thou a Priest to say thy soul Mass? 
Virgilius.  Beware of this closter logic. For if once thou be led to a going in it thou shalt be drawn to a running with it in end. So easy is the descent of Avernus.   

How Kirbburiall superstition crop in. Chap. XII.  
Against the poison of this Papistry, there are two preservative considerations that may aware it. First if we will but weigh whence and when this corruption crop in, next how ackwart it is against our Analogy, and the words warrant. For first howsoever this superstition is (now long) become most penny-rife Papistry, yet among Papists it is not homebred. But the folly of it is first to be fathered on the old Heathen. Who wanting well grounded hope of heaven, and sufficient horror of hell, became plunged in infinite errors anent the estate of the dead. For first having divided the world in men good or bad, 
Aug. de civit & Vives on it lib. 9 cap. 11.  as we do: they subdivided both again in two ranks. As the good in these of the best sort, whom for their merit they made Gods: and in a seconder good sort, to whom although they allotted the Flizean fields, yet so that they reserved them to a care of the residue relics here, under the name Lares. Who in our tongue are Brunies the which by vulgar deceived vote, were spirits employed for the benefit of our militant mortality here. Their bad again were likewise of two ranks. The first was the worst sort: who as the best of the good were their Eudaemonies, so these as the worst were repute Cacodaemones, or incarnate devils, 
Virg. 6. Aere.  to whom they assigned the pit of Pluto for prison. The next were the not so bad: who being not Lar, but Laurae or Lemures, that is, bogils or Gaistes, were by the world adjudged to such a purgatoriall penance, that wandering in a vagrant estate about graves and alrish deserts, they were suspended till their penance was ended from elisean repose. To remeede the which misery superstition (the foster mame of all error) took frankly in hand. For to purchase repose to such restless spirits, they began to consecrate the burials of the dead to their deader Gods. Inscryving their tombs with a trigram of D. M. S. a diton that meaned, Dus manibus Sacrum, as if they said, this tomb is consecrate holy to the grave Gods. And for farther effectuating of their purpose they discharged a double duty; First in the celebration of certain funeral festivities to the honour of the grave Gods Manes. And these they called Necia. The next were their sacrifices for the dead, and these were either justa, and such as were common for all, 
Cyril. lib: 2, de leg b.  or Paren talia and peculiar for parents or friends. Which being done to them all was thought well. To the which process if we shall collation the Roman custom this day, we shall find them yet in such hot tread, that though in profession they be but papists, yet in practice the are pagans to. For first in ranking the world, they are both alike: for though to the good they give heaven, yet to the best (their canonised saints) they pray, and makes heathen gods. 
Bellarm. de purgat.  And as to the worst sort of the wicked, they adjudge hell, yet to the not so bad, they likewise allot a purgatory, wherein they allege the soul must lie upon reversion at least, of some trentals of mass, according to the pursse-merite of men wherein how rightly they resemble the old rite let the world judge. For though they keep a ratryme of litanies (like the old justa) to all, yet to their pursse-friends parentals are keeped peculiar. And for sepulchral consecration, they are so far from missing one jot of their lesson, that they have rather learned more nor their master had. For they cannot only take in hand to consecrate the sepulchral monuments of their supposed saints, to become the said sanctuaries of God: 
Against the 48. an. of th● Couns. of W●rm. an. 815.  but by simoniacal transubstantiation they can set out again the same sanctuary in seal to be a sepulchre, that is to say, a necromanucal amphitheatre rather nor a theology school, where either God must get his way, or be content to dwell in a dedicate Inns to Idols, and remain among the loathsome graves. So then sen the source of this superstition is from the old Heathen (the which in running through Rome is made the more muddy) as thou would not seem to patronize such papistical paganism, by the never by thy burial in Kirk.   

Of the time when Kirk-buriall was received. Chap. XIII.  
FOr the time when first this prat came in practice, the searcher will find it but an after-shot of antiquity: as the back-treading of times will teach For throughout the first four thousand years it rested unknown: In respect that during the formest two from Adam to Abraham (whose Histories the first eleven chapters of Genesis compryses) wherein although the fathers at that time did neither want (I doubt not) places of public worship nor buriales, yet sen we neither read of Kirks nor buriales, me kill less of Kirk-buriales. The next two to Christ, wherein likewise we find rather Kirk types nor Kirkes', but all free of burial. For according as we may equally almost, subdivyde that time in four five-hundreths of years periods: In the first whereof there was only Altars of worship to the Tabernacle: the which continued in the next to the Temple: and the Temple in the third to the second Temple, the which with the synagogues did occupy the last. Now if any History either sacred or profane in fragment or full in the Kirk or the world, did ever mention burial at Altar or Tabernacle, in Temple or Synagogue, I will give over the pleay. Where contrary ways, the ceremonial uncleanness by the touch of the dead contracted, seems highly to import against that profanation. But leaving these Leviticales to the own time, let us proceed in the progress of time, wherein the constant silence of the insuspect ancients does testify their misknowledgment and disclamation of the same: as a superstition that is not only late, but (as many of the Papistical punks hes secretly slipped in the Kirk, without solemnity: And but then at last when the Kirk began to grow no better worthy, but to become a burial: as being a den of thieves, deserving the Lords cord-tawes. And if I were posed of my petty opinion herein, as I am sure, the most pure five hundredth years of Christ was free of this evil; as whereof the foremost three hundredth the Kirk had no Kirkes' till Constantine's edict. And in the fourth hundredth likewise wherein Emperor Honorius transporting the miraculously discovered relictes of Steven and others, for the farther honourable commemoration, did lay them in no Kirk, but near the City walls of jerusalem. Yea, in the sixth hundredth and forty four, we find an inhibitive Canon against all Kirk-buriall in the counsel of Bracaren. A token that but then that repressed corruption began to peep out, that long after became strong. So I doubt not but that it was in the dysemellest days only that it came in, as a late birth: to wit after the error of purgatory, praying and massing for the dead, worshipping of Saints and their relictes, and hallowing of moulds. For so soon as the Kirk-ground came by the opinion of holy prerogative for souls help, the opportunity and privilege was both sought and bought to lie there. Like the money-changers, who thought to speed better by their troke in the temple nor any where else: whose tables as the Lord overthrew, so may he justly our temple-tombes. But (to come as near as conjecture may lead to Kirk-burials beginning) there hes been two kind of Kirks in our christian world (although now time and commodity of reformation may inveterat the plat) for some are common as builded upon the public charge that of old were called Parochials, comprising for the most part a millenary of people. As in our Country plat and parochial distribution we may commonly see. The other sort again was peculiar and more private, 
Durand. de Eccles.  of two kinds likewise. For some were particularly appertaining to such religious places as were destinate to the irreligious swarms of Monks and Friars. The which sort in artificial curiosity exceeded all others. The rest were chapels founded by secular men that had might, according to the blind zeal of the tym, for their private ease and superstitious show to have a peculiar Priest of their own like Micah judg. 17. Now Kirk-burial although it be now come without blush, yet it broke not in bradelings, but as it were by degrees, and some shame. For first the monastical Kirks by it were defiled, as these that were never clean. For as (according to the old saying) all things were set to seal at Rome, so was Kirk-buriall by that Romanist rabble, who with Esau selling Gods grace made the people with Micah to buy God's curse in that case. And although at first they made nice & long held their abbey burials royal and only for Kings, by whom they were founded: yet in end they were for price exposed to the Ranget. But ere all was done, about the play end this pride waxed so populare, that all kind of Kirkes' became as common as the Kirks styles. Whereby by many that Heresy is yet acclaimed for heritage, though of late conquest. Whose afterling entry falling out in the dreg of all times (wherein the world lay besotted, and swattering in all sort of superstition) doth render it not only suspect, but also may serve for satisfaction to such as uses to say they must lie with their fathers, of whose absence to speak sparingly, better it were thou let them lie and followed them not in all things: For as the most part in many actions like this, hes for their best pretence their ignorant simplicity: So (I doubt not) if now they had life in their boulke, they would yet rive sheets, break bears, tumble down tombs, with Paul's spirit at Listra, to testify their reclamation of such profanity. Act. xiv.   

What Analogy we should observe in our burial. ch. XIIII.  
THus having bewrayed whence and when Kirk-buriall corruption crop in: Rests the other point for full resolution to show how far it is against the Analogy of manners, as the word means. For as by the Apostles general rule of order and decency we see what we should not, so by particular instances of this Analogy out of the word, let us hear what we should, whereof we find a perfit direction: for there is nothing required for the due direction in burial, that although not in precept, yet of set purpose, otherwise is not set down. But first we have to distinguish between these burial ceremonies, that being legal, were subject to Abrogation, and such as Analogy does reserve inchangeable. For of the first that only concerns funerals, we read two things discharged, the duty of mourning, and corporal address to the grave. In mourning (beside the motion natural that we read in Abraham for his Sa●a. Gen. 23. and should be in all) there was a ceremonial sorrowing for common edification. Which though by Egyptians, it was keeped in the excess of seventy days (as no hopeless Gentile, to whom death is so great an evil, can keep measure) yet the mourning in Israel was but made in a sabbath of days, contenting them with the teinde of Egypt's tyme. For as joseph did first enjoin Jacob's mourning to sabbatical Gen. 50. in remembrance of that eternal sabbath wherein our tears for ever shall be wiped away) the season of ceremonial sorrow was so limited thereafter as Eccle. 22. 
August. de Ci●i. Dei.  Herodian 4. lib. and Amon 19 testifies. Again the ceremonies of preparation were partly used in embalming, and partly in baptizing (that is) in the judaical manner of bathing the bodies of their dead. The which both hes been of old use, both in Kirk and world. As witnesses Ennius his verse, Tarquinii corpus bona femina lavit & unxit. Affirming the corpse of sticked Tarquin to be both bathed and balmed. But for the ceremony of enbalming used in the Kirk, it was at two times: to wit, immediately before first, and then immediately after the expyring of life. The first we see in the 26. Matt. employed by mat on Christ vers. 12. And this ceremony in the miraculous age of the Apostles was made a symbol for faith of their power to heal the sick, 
Damascen. tractat. de Ortho. sid.  that as before Christ that oil served to cherish expectation, so after for application of him who was the anointed to the faithfuls comfort. jam 5.14. from whence afterward superstition found out a fecklesse sacrament. Again their dead they did likewise anoint. As to this use Nicodemus did buy his Aloes and Myrrh. joh. 19 But the Lord who on the Croce had made consummation, by his providence preventing that opportunity, would not be buried with ceremony, but simply after the jewish Analogical manner, that is, the type ta'en away. Confer joh. 19▪ 40. with Mark. 15. as for their baptisms and washing ceremonies, them they used as in life, for legal purification. So in death, for bathing a ceremony that at the first hand was not inveterate. For in Acts 9 we read that before Tabytha was lad up, she was washen. This custom the Apostle respects. 1. Cor. 15. in mentioning the baptized for dead. vers. 29. for to the Heb 6.2. where more sorts of baptism is mentioned nor one, the type and the substance (that is) the legal sort of baptism, that did resemble, and the evangelical that was resembled are both contained in the words homonimie. The usage of the which ceremonial rites, 
jerus. 6. part of purificat.  he may read that list in the jewishe Thalmudes. As for us that by the law of christian liberty are fred, having now fruition of the body, we have not the use of the shadow. For although they for their suspended expectation of the brydgromes coming, had under the Law to mourn in his absence, yet sen to us his kingdom is come, that ceremonial sorrow we should transcharge in joyful hymns, according to the use observed to have been in some christian funerals by Jerome. 
jerom. in the life of Paul the Hermit  And if mourn we will, yet do as Christ bade the women therein, Luke twenty-three. that is, mourn nor for death the door of hope now, but for sin deaths mother: that so our sorrow may vent at the right vain. For sen death is bereft of his sting in Christ, it becomes but a passage to life. And sen for their chrism we have gotten self. Christ, and for their baptism ours, let us not be content to change the corpse with the shadow. And this for the old ceremonial use subject to abrogation, wherein if we do but the vail away, there will remain the simple sort that analogy requires: for in burial betwixt that they did, either in funerals or sepulchrals and that we should yet do, the movable ceremony was only the odds: that is, in being clothed in clean linnene with Christ, joh. 19.40. and carried in a coffin, like the man of Nain Luke 7.12. we may be laid (not in the Kirk, as contrary all Analogy, but) in a comely, close, clean, competent Kirk-ile or yard, that so associating ourselves with the predecessor saints, and not by ked in with the belly-god beasts, that blinds the world with burial in Kirk, we may rise with the rest, in comely array to our rest for ever.   

All burial actions should tend to edification. Ch. XV.  
THis for the Apostles rule touching that honesty and order required in the analogical use of our burial. Rests now the analogical end that we ought to aim at, which he calls edification, 1. Cor. 14.25. which seeing in all things he commends, Ergo in burial. Now edification is but a borrowed word, for our buildings are spiritual. For as Salomon's many thousand artificers were exercised about the building of the material temple: 
joseph Ant. lib. 8 cap. 7.  so must we the many millions of the greater nor Salomon's men, be occupied in making up the spiritual, and in squairing ourselves as the Lords lively stones: that being sounded on all sides, we may soane aright in the Lords aslare work the which is our edification And this in respect of the opportunity of application can no where be more peremptorily promoved nor in burial, the which beside that it bears in hand (even in death) immortal hope (as being but a gathering up of God's saints to their fathers Gen. 25. a sleep. 1. Thess. 4. a seed i. Cor. xv. a rest from our travels. Appo. 19 etc.) it is a most powerful preacher of mortification and humility. And so, 
Concil. Colon part. 7. cap. 5.  mekill better it is to be in the house of mourning nor joy, that as the one serves but to tickle our lustful appetites yet the being in the other will abate all carnal affection. Exemple whereof we may find even in excommunicate Ishmael, who though he could not abide his born brother Isaac, during the lifetime of their common father Abraham, yet the sore sight of that saint his sires death, did so tawne the truculent turk that he became content to partake in the common pains of his father's funerals with the son of promise. For but the remembrance only of death or burial and their consequences (that Ecclesias. calls our last things) is an effectual ●wband of affection and restraint to sin. To the which use S. Jerome made his mort-head to serve. And surely if we could but sufficiently make our use of that anotomicall description of our immortality and misery, that the preacher sets down Eccle. 12 in such enigmatical poesy, that as it passes all human elegance & eloquence, so I think it would make our craw-down fedrum fall, and make us sit down in the dust of mortification. But, alas, the minds of men are so elsewhere bewitched, that against this Analogical end that we should propose for edification, in steed to mortify by burial shows, they most exceed in pride therein. So that men's nuptial festivities are ofttimes exceeded by their necial follies in making their burials with the tempter. Matt. 4. a mont to show worldly glory, rather nor with the Preacher to teach this world's vanity. For burials now are become the occasion not only of the brugling brags of men, but of the contempt also of God's house and servants. And whereas burials should flow the honey of edification (as did the medicinal grave of Hippocrates the honey of health) they are rather whiles▪ like Herod's, whose birth day as it was john Baptists burial. Matt. 14. so was his burial day tragical to the noble jews: whom to get himself mourned, he made to be slain. joseph. anti. lib. 17 chap. 8. So then sen Kirk-buriall is at the best excuse but pride, as being a claim of exemption from common case, and consequently against edification, the Apostles right end, I conclude it is sin.   

Of burial exemples. Chap. XVI.  
NOw having found by Analogies line Kirk-buriall beyond square, it rests to ripe up the rule of example. The second of the two means, that the Lord hes employed for our easier information in his obedience. For as by prophetical instruction we are taught what we ought to do, so by exemples instance we are shown how the same hes been done by others: for authentic exemples are the very practised speculation of the Law itself. Wherein the spirit is so plentiful, that there is no case of our conversation, 
Jerome on Daniel.  that may not either be qualified or controlled by scriptural exemples; seeing they are of two sorts. For some are to be noted as improper, that being certain singular actions of some odd men, whose warrant if it wanted not, yet being at least extraordinarly vouchsafed, they could require no ordinare imitation. Such as the patriarchal polygamy, etc. For as the Lord said to his two disciples (that after the counterfoote of Elias 2. Kings 1. would have commanded a consuming fire to come down, against the in hospital Samaritans. Luk. 9) They are carried with an unknown spirit, that would imitate anomalous exemples. And this sort (that thou be not deceived) the indictment of Analogy will easily discern from proper exemples: whose use is only set down for us. 1. Cor. 10. the which likewise are of two sorts. For as the Lords laws are either imperatives of good or inhibitives of ill: so are the exemples conform. For some are of imitation to persuade good, and others of abstinence to dissuade evil. And therefore they are to the Apostle types. 1. Cor. 10. that is, exemples answerable to the law the Architype from heaven. And so through this conformity of Canonic exemples to Authentic law, exemples becomes no less nor laws. Where through we see that not only the five books of Moses bears the title of the law, but the whole books of the old Testaments Bible also joh. 10.34. and xv. 25. that so we may learn to count the comprised exemples for consecrate laws. For like as the sanctification and observation of the Dominical day (although it had no more warrant nor Dominical and Apostolical exemples, yet) the same does import a vigorous necessity of law to imitation For even as in a sea-fairing flot, the formest by sail doth fuir before with lantern and flag as fade whom the rest should follow: or like the eagle in sore, training her young to flee: so did our ancient admiral's and father's of faith pester the righteous paths, for the use of our exemplare imitation. But for our purpose; let us licere look what light of exemplare laws in burial hes been borne before, for us to follow. And first as in the word there is nothing more frequent nor burial example, in all the which there is a tenorall process so equally and unchangeably everywhere observed, that they are not only injurious, that count it without scriptural direction, but also unjust that would infringe anywayes the old form, that in funerals we find was simple, without pomp or pride, and in sepulchres was sober, without superstition or profanation of any place appointed for God's public worship. So that this one-fold Analogy so evenly observed, did justly deserve in deed the pragmatical power of a perpetual law. For sen first we find the primitive pattern of burial proponed by Abraham: next without interruption of the same a perpetuatl practise in Israel; and last a peremptor confirmation thereof by Christ, it can be no less nor a law to continue for ever. And to begin at the original institution, we find it first solemnly set down in the consecration of Abraham's conquest cave, where he designs it for burial use. Gen. 25. and so begins the first (at least express) Cemiteriall law. For then the faithfuls father for posterities example, will not lay nor be laid in Mambre, where the altar was, but in Makpelaches cave only competent thereto. In the which History (beside the literal sense that so plainly does speak against altar graves, and for cemiteriall simplicity) there is an elegant allegory gathered for farther explanation. Whereby the cave in the field end may import, that a place should be set apart for a monument of memento mori: in looking whereon we may learn to loathe this life, 
Benzo in hist noa● orbis.  that once we must leave. And so like some American Kings, whose custom is to comburie their concubines in tomb with themselves, so must we our old-man's affections before we dissolve. Again for the process of afterling practice we find it precise to the pattern as the own positive law. For till this day in ●ury the reserved vestigies of the synagogues sepulchres, 
jer. in locis hebraicis.  are ever seen in some apart place from thence where God's sanctuaries was. So that jerusalem, howsoever memorable for the manifold monuments of Peers and people both (which besides the peculiar of Princes, prophets or priests) had four sorts common to people: as the broke Kedron for Citizens, Aceldama for strangers, Caluarie for the crucified, and Topheth or gehenna for Idolaters.) yet all were without the very city walls, let be the temple. And so far in the fields end, that not only for a religious respect were they separated from the places of God, but in a politic conseate also from their own, in permitting no city burial. And therefore is it that the Lord does at Nain meet the corpse carried without as not lawful to be laid within the city, Luke 7. Conform to the which we find some Roman laws, 
Crivit lib 2.  as by Emperor Hadrian, all city burial was forbid under the vnlaw and amerciament of fifty crowns. And this ancient policy we perceive practised in the ouldest of our own country Kirkes': that not without interval are situate from towns. for the farther convenience of Kirk-courtes for buriales. And this custom (I think) the Author of the Heb. 13. regards in allusion: 

josep. Ant. lib. 8.  
jero. in locis hebraicis.   who reasons that in respect the Lord did suffer (and lykewaies was buried) without the city camp, that we therefore should go without to get him where he is. And although judaes' Kings by princely prerogatives above populare privilege were laid in the let of David with himself in Zion, that makes not against. For the middle jerusalem (that was then the temples town) was inclusively walled apart by itself, and distinct from David's city in Zion. 
Durand. de Caemit.  So that if men be so nice of their own nest and dwelling (that although once the use was to bury at home in their house grave, yet to avoid the deads' flower they were constrained to bury abroad) why should we presume to be so prodigal of the place appointed for the Lords repair? For what ever in this case is civilly absurd, can never be answerable to ecclesiastical honesty and order. Now last this burial constitution of Abraham, as it was customable to his kind, so was it confirmed by Christ in the conformity of his burial action, as if that had been but the type of this So that as joseph and Nicodeme, executors of the exequys of Christ made conscience to keep that custom: So john in his 9 calls it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, the jews manner, 
Origen. contra Celsum.  thenceforth christianly to be observed as being consecrat by Christ, whose sepulchre was for the same cause, simple and at the city side. Where through we see that this kind of imitative exemples are but as as many founded laws to forfeit, without favour all form of Kirk-burial. For although that according to Isidore his destruction these exemples be not leges, 
Lib. Etym. 5.  that is, written as laws, but exemples for us, yet by the general name they are (iura) that is, rights to be observed sen to that use they are insert. For seeing that law (that we call ius) is either natural, civil or national: it followeth, that these kind of expressed exemples of simple burial must be laws: as being first natural, as we may read of the Emmet, and be, who buries their dead, but without their hives: and civil, as we heard before both of the custom and constitution keeped against city burial, let be of the Kirk: and last, of nations, for Kirk-buriall is a thing never heard of before, nor without Antichristianisme. Therefore the same must serve for an irrefragable legislation. The which by Abraham's primitive institution becoming Ius publicum, or a common law: and by Israel's practice Plebiscitum, 
Aug. on john tract. 12.  or the common conclusion: and by the common confirmation at last, obtained by the conformity of Christ's burial thereto, becometh a constitution, implying the edge of an edict for our perpetual imitation. As the very word that john wails herein (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth import, not only a custom but a constitution also.   

What house a Kirk is and how far by burial it is profaned Chap. XVII.  
THe contrary kind of exemples that negativelie are set down to exhort to abstinence from their imitation rests to consider. For as by negative laws we are forbidden, so by the conform examples we must forbear the unlawful actions of men which the Lord hes set as on the shalde shore, like beakens to warn the shipwreake of souls: but in this our particular, although there be nothing more plentifully scriptured nor burial exemples, yet such a constant conformity hes ever been keeped therein, that lay aside ceremonies, we may imitate any of all without error. And although the barbarity of Kirk-buriall (as of old unknown) be without particular example, yet sen it is but Kirk profanation, we find against it prohibitives anew, for the general. For the more commodious application whereof, it were here requisite once to define what kind of house a Kirk is, that so men may make conscience to usurp the same against the own use. What it is we may read, as it were, in that Architectoral deliniation of the Lords pass over parlour Mar. xiv. the which (as it is descriued first in dimension to be high and large, next in apparel to be comely prepared. And last, for that time at least particularly consecrate to the Pass over use) So tells it that Bethel the domicile of God, must be first an Ecclesie or Kirk, a tabernacle for the congregations repair, 
Durand de Eccles.  that is, of such competent capacity as may easily contain the particular flock. Next that it be for beauty a Basilick or temple, fit for contemplation of Gods promised presence there. Matt. xviij xx. which beauty (although it must keep bounds of christian simplicity, yet) no warrant will allow emulation in houses human, according to the Centuries conscience Matt. 8.8. whose roof he acknowledged (with himself) unworthy to receive the Lord. For as David disdained to dwell in a palace of Cedar while the Lords Ark remaned in tents. 2. Sam 7. so Salomon's palace (how princely so ever) yet was it magnificently exceeded by the house he builded to God. 
joseph. Anti. lib. 2. cap 2. Bernard. in apolog.  1. King. 8. and 9 But this elegance (without excess) and comeliness (without curiosity) I urge, because, alas, although the umwhile zeal of God's house did eat the godly up with David. Psal. 69. Yet now it is contrarily come to pass, that the zeal of the godless does eat up God's house, 
August. de sermone Dei in monte.  his portion and all. And sin, that in our own experience hes been oft punished by the Prophecy of Haggai. 1.4. etc. And last the Kirk must be according to the pattern an oratory or house of prayer. Isa. 56.7. that is, destinate to the only end of God's worship. So then under these three conditions (to wit, of amplitude, ornacy; and unprostitude chastity to any other use nor the own) but specially the last it becomes a Kirk. As for that, all Kirk-worshippe is under one comprised in the name of prayer by the Prophet, there is a triple cause. First for that original encoenie or dedication prayer, uttered at the temple consecration, it became after entitled always the house of prayer. i. King 8. and consequently even so Kirks, because (beside that the old holy places under the law had like the anointed persons a mystic meaning serving to catechize in the knowledge of Christ) they carried also some material resemblance of such gospel places, as should be set apart for the worship of God. As first the Apostles Analogical allusion of Altar and temple worship then to Kirk ministration now imports. i. Cor. 9 and next was acknowledged by the self jews, in supplying the defects of the second temple by building synagogues. Acts. xv. xxj. And last also the righteous accommodation of the Prophecy itself Isa. 567▪ may proport. For there such a house of prayer is proponed that should be Catholicklie patent to all people of the world: which only is competent to the evangelical temple. Mark. xj. xvij. So then for conscience of that autentick consecration, that in common may concern all the Oratories of God, 
Gratian. Deciet part. 2.  christians should not like cursed ones and Papists, usurp them to a sinister use. For they in consecrations being more not superstitious, admitting the uncouth exercise of burial, are contrary themselves, and prodigally profane. Again the Kirk is called the house of prayer, because no point of God's worship, can either be seasoned or sanctified without prayer, as testifies the Apostle i. Tim. 4.5. And last the Kirk is so called for the words homonimie, or variety of sense for (●ephillah) that we expone prayer (like the root that it springs from) does import more. For although the 90. Psa. in number be entitled a prayer, yet from the matter it is rather a preaching: so that this way to be the house of prayer by figure, is to be dedicated to the administration only of the public points of kirk-worship. The which points (as being also the only undeniable and vive marks of a visible Kirk) are but three: to wit, the word, sacraments and discipline, as if we look through the rend vail we may soon perceive. For although there was without the temples inner-uaile a variety of ceremonial vtensiles to be seen, yet within and before the Ark of presence there was but three pledges of perpetual monument consigned: the tables of the law▪ the sacramental urn, and the rod of Aaron's rule, shadows of that trinity of the token● that only may tell us where the true Kirk is Heb 9 Where the Apost. mentioning the golden censor with all (wherein john in the Revel. places the odoriferous prayers of the saints) means the same that we say: that neither word, sacraments nor discipline can be in season without prayer. So then to resume that parlour or place that is competently spacious & speciose in outward form, and spiritually plenished with no implements but the own proper three, is the only Bethel and dedicate house to God And to assume, but burial-kirks are not such: Ergo. The Assumpion may be seen in the misuse of the foresaid all three kirk properties. For first by kirk-buriall kirk-bounds are so mistrammed, and in many places either so eatten up with intaking Isles, or the passage so impeshed with thorter some throughes: or at the least, the pavement so partially parted to paticulare men, that if they cleave to that they have calked, the people that rests (as by a proud purpresture postponed) must bide at the door. Again, the colours of their comeliness are become so uncouth, that in stead of Basilick beauty there is oft to be seen the badges of burial in black dolie duill. And the the more to scar away christian contemplation, ye will find for object to your eye the convoysances of knights, portracts & pinsels of men. So that God's seemly sanctuary being transferred to the (without whited, but within rotten) sepulchres of men odious to Christ Matth. 23. becometh in populare opinion thereby the alrishe Inns of bogles and Gaists. So that many for that presumed fear dare not enter alone in the Kirk. But seeing as Tertulian says, 
Tertul. de resurrect. carnis  that sepulchres are but mortuorum stabula, that is, stables for the dead, there can be nothing more incompatible nor the same thing to be made an burial beer, and to remain a Kirk both at once. As by weighing the scriptural equivocations, that are bestowed on both Kirk and grave, maybe considered. For as the Kirk hes many names in common with heaven (as Bethel, and the port of heaven. Genesis xxviij. etc.) Even so the grave (beside the twelve names wherewith it is commonly called, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sometime the name of Gehenna, for the boulkes of many muddy men that fell in that green) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum, Sepulchretum, Mausolium, Dormitorium, 
Dur. de caem. jero. on the 2. Chro 33.  Monumentum, Tumulus, Vrna, Spelunca Bustum) it hes yet seven names more, that by scriptural equivocation are common with hell. So that the original words of the text may be exponed to mean of either. And first in Proverb. 30.16. it is called Schaol, 
R. Ios. Ben Levi.  that is a place of insatiable appetite. Next is Abaddon, or of perdition. Psal. 89.49 Thirdly Zal-maneth, the shadow of death. Psal. 107. Fourthly Erets Tachtau, the lowest parts of the earth. Psal. 86 13. Fifthly Tit Havon, or miry clay. Sixtly Borschaon, the pit of tumult both mentioned in the 40. Psalm 3. verse. And lastly it is also called Borachia Schachath, that is, the pit of corruption Psal. 55.24. All the which as they agree to the grave as the grave and gate of Hell, so do they by the same figure to the golf itself. And by consequence, to make Bethel, or God's house (which should be like heaven) the place of insatiable appetite, or of corruption, perdition, the shadow of death, a pit of tumult, a miry clay, etc. (as in deed the Roman Kirk-buriers do) in a Gigantomachy, they press to commix the heaven with the hell. And last for the use, who sees it not thereby so miserably transferred from the own to an uncouth use, that very like these Herodians that mingled their sacrifices with blood, Luke chap. viii. they pelmell the dead with the living all in one Kirk. For sen burial action is of that nature that it needeth no prayer, if we shall inveigh the same in prayers house, what do we else but par-take with the profane in their paganical papistry, that prays for the dead? And so by impropriating the Lords prayer house to be a burial-Kirk we incur profanation.   

Documents against Kirk profanation. Chap. XVIII.  
But to aware that sore sin of profanation, there are three kinds of documents in the register of God, that may make us forbear: Symbolical, to wit, ceremonial and historical. All the which we shall at least touch by the instance of some exemples. Of the first kind there is one Exod. 3. For seeing the Kirk is that burning Buss, whereof the bounds that were near about by divine presence were holy, how mal-apert are men to approach not only shod, but with shod-shooles to seug● up the sanctury-ground? The ceremonial sort among Moses his Leviticals we find frequent. For beside that burial in Kirk may be counted with the lintsey wolsey confusions, or like the commixtion of sundry seeds) it may be put with the legal pollutions contracted from the dead: the which was of such special profanation, that to approach the Tabernacle under that kind of uncleanness, was punished with anathematical excommunication. The reverence of the which law we see joseph is ware to incur, even with Pharaoh, toward whom (for all his own credit) being uncleaned by the dead, he is enforced to employ the domestics of court, to suit his liberty of going up to Canaan, to bury his father. And hence is this old use whereby the dore-cheeks of the dead were designed unclean by the funeral cypress wherewith they were decked, as the burning of bedstray of the defunct does yet: a reason whose respect may restrain kirk burial, seeing it is but kirks pollution. And last, for historiee of punished profanation (beside divers among the Prophets, 
2. Macca 3. jos been Gor. Eb. cap. 1.  as of Huza 1. Sam. 6. and Huzia 2. Kings 26) among the profane, the exemples thereof are infinite. As one of Heliodore, who (masgre the Priest) making violent irruption in the Temple was scourged by God, and plagued with impotency till the Priest prayed. But (beside these prophetical, apocryphal, or profane proves) there is a popular experience that long since hes founded the opinion, that beside the profanation of the whole Kirk was odious. The sacrilege but of a Kirk-stone (though it were hid in a strong hold) were better nor a cannon of battery to brangle down all. Then to conclude, sen the Lords Kirk is to us no less than our Altar of lively offerings Rom. xii. i. the tabernacle of our congregation. i. Cor. xj xvij. our ark of God's presence. Matt. xviij. xx. or temple of his worship. i. Cor. xiii. xiv. our synagogue for the Lector of the law and exhortation thereon. Act. xiii. xv. our Pass over parlour, let no person presume to incur this crime of this profanation. The which as the arch-synagogues of old did punish with apo-synagogie; so should Kirk-pastors now ding it with the discipline rod.   

Refutation of all objections making in show for Kirk-buriall. Chap. XIX.  
THis ramasse of these reasons in the by gone discourse being thus made it were time to stint here: were not the great hartted patrons of this creased cause, hes resting some rag-footed reasons that we must refute, that when their be masked kirk-buriall shall be be-reft of her figtree buskings, they may either rest at the truth, or like renigate recusants refuse without reason. For all they can bring for burial in Kirk, is builded up upon the sandy foundation of three griplesse grounds For first there is a crafty sort that pretends reason from the causes nature: next there is a cumbersome kind, that under colour of a right claim plays captane play. And last the confused commons, does argue from their own use and others example. The first sect again hes two sorts to reason the cause: The pan-savoring Papist, and the dangerous indifferent. For to the first no burial is blest enough, 
Remists in Apoc. ca 9  that is not among the memorial of martyrs, and canonised saints for their souls help in Kirk: In the which religious reason (although both dead prayer and purgatory might be ta'en in to refute, yet) I will not digress, but hold on the point. So then where they allege that religious burial should be in religious place, and consequently in the Kirk, they fail in their following: 
Durand. de Eccesia.  as by their own domestic distinction of hallowed places may appear. For (fen some they call sacred as quires, and others sancta or holy, as Kirks: a third sort religious as burial courts) it will rather follow that burial an action of the religious rank only ought to be restrained from the whole Kirk to the court without. For indeed (to speak like no Papist) properly no place by itself is more holy nor others, for all the earth is the Lords Psa 24 1. yet in a metonimical meaning, the continent Kirk is called sacred or holy for the service of God contained therein, 
Conci. Gang  and should be secluded therefore from all other use. For what proceeding so ever we purpose to approve before God, he propones as a condition to observe opportunity in doing of meet time and place, to these that would find him a thankful master: according to the document given in his censure of the exchange in the temple. Matt. 21 For although these merchants might be excused through their religious pretence, whose vent was to furnish the far land jews, being unprovided of a demisicle for the Tabernacles tribute Exod. 30. and a turtle for the sin offering. Leuit. 5. Yet for their preposterous choice of the place they are condemned. For upon the disray of making prayers house a cave of knaves▪ their doom was to be scourged away for all their religious excuse. whereinto I could wish this sort to take head: for to presume upon the prerogative of burial, for being in Kirk-place, it were a brainsick brade. 
Greg. ans. to August Bish. of Canterb.  For as Gregory sayeth, we ought not to love the thing for the place, but the place for the thing itself. And if otherwise it were, why do they so partially step-barne the pursse-miserable poor from such a soul-helpe? but hereof enough. Our indifferents again are well dangerous. For in making all place alike lawful for burial lair, they cast in the Kirk as it were to the mends. Like serpenting satan that could abide no tree un-taisted in all the garden. Gen. 3. But the reason of this racklesses assertion I could never read: but by the contrary (sen indifferencies are things whose action imports interest neither to faith nor good manners) misnurtered Kirk-buriall is not indifferent. 
August. ad 〈…〉. 11●.  What if a man would but mint to bury a body in the presence chamber of a Prince? would not the kempes of the corps-guarde not only account him as clunishe, but cudzell him also for his capped conseate, and such idiot indifferency? and yet it is more to misuse the cabinet of God. And suppose that it were by nature to be ranked among indifferentes, yet it cannot remain of that kind. For by the Apostles law 1. Corinth. 10. all indifferent liberty is bounded by edification and neighbourly love, the which in Kirk-buriall a man cannot keep; because it breeds a kind of contempt of the secluded sort, and a stumbling offence to the tender. And although it was long (yet louselie) held as indifferent in the doylde days, yet being now but umwhile, and as an hes-beene, should never be more. In respect of the Kirk-sence and inhibition served at the instance of God against Kirk-buriall by our national assembly, convened in the spirit of God about the first reformation. The vigour whereof should strike upon all that are not Kirk outlaws, unworthy of the communion of saints: And this for the craftiest ground from the causes nature. The next squader that comes in, are captanes of chief, who when they have proudly prefaced their ancestor kirk merit, they sacrilegiously will usurp a possessive pronoun, and with a full mouth say, this kirk, or at least this kirk-laire is mine. And so will conclude, by the law, I may lie here▪ But the inspection of pieces will find this talk tomb. And this kind as of most cumber is of two sorts: the first are the patrons of the laic estate: the rest are but portioners and possessors of old (as they allege) of a Kirk-buriall place. The patron doth reason his right to proceed of the reservation of a burial privilege at the founding and dedication of their Kirks by their forebeares; wherein (I think by their leave) they play fast and louse. For what is it else to dedicate the same thing a Kirk, and yet deteene it a burial, 
De cult. san. lib. 3. cap. 4.  but to give with the one hand, and to grippe again with the other? Like Bellarmine who with a juggling distinction makes kirks as they are temples to appertain to God, but as they are basilice that is, sumptuous buildings to appertain to the saints of their dedication, the which gif-gaffing with God is the very simonical sin of Anani and Saphira his wife, punished with perdition. Acts. 5. Against the which Esopes tail may well serve for a tant, whose colzer and fuller taking up an Inns, in respect of their contrary colours could not lodge together. For the colzear by cowming the walkers white webs did weary him away to shift for himself: As by our col-blacke behaviour herein we are like to do to God. And if we look to the law of Cherem, that is, of things devoted to God. Leuit. 27.29. we see what we once annex to the crown of Christ's Kingdom, the union is so indissoluble that neither prescription of time, usucapion of person, nor bout-gate of circumstance can give a regress; if this greedy world could be induced to believe. So it rightly we reason the patronall right, their tittle being onerous and not lucrative, 
1. Sam. 2. Platina & Polidore Vug. in the life of Clement ●.  they ought the Kirk a plane patrociny and protection of law. But when by the contrary under this patronage pretence, they either pinch the patrimony, or yet the Kirk-place, of Laik patrons they become but lawless publicans, like Hophnees with elcrookes to minche and not Samueles, to mense the offerings of God: Or otherways like the templarian Knights, who being sometimes the kempes of the Kirkes', became at last the contemptuous tramplers of her liberties and robbers of her rents. 
Nico de Mil. in his repert. au●●um.  But this kind of patronage, though it lean on a law, yet (by old canons) it wants place in burial that by special exemption hes been ever remitted to the spiritual bar, only meet for burial decisions. And this for the patrons pretences, which I pray God it may have power as much for to move their affectiones, as it is able to convince their conscience. Again the kindly claim by possession that some cleaves to (that they will have so done old that the antiquity is forgot) does rest yet to resolve. But first I would demand at this sort (as did the King at the garmentlesse guest, that being called and not chosen came to the wedding Mat. 22.) how came they there? for once they must grant me the Inns was the Lords: but how their intrusion hes ejected God out, advise with their answer till the great day, or else in time with remorse repossess. And if they claim title, condescend of the kind. For the jews do comprise all titular rights under one of three: acquisition, like abraham's (in the conqueis of the cave Gen. 23.) Heredation, like isaac's (succeeding thereto) lucrifaction, like Jacob's, whose wealth was the winning of his own hand-hammers. But none of these sorts can compass the Kirk. For if they call it conquys or the pennyworth of their pecunial price, that is but simony sold & sacrilege bought. Is it their heirship by ancestor right? they succeed to a vice by inquest of error. For there can be no cedence to such a succession. And last, for to win such a waged, sen none can propone such a prise, I think shame should never let them say it. The best than remains, that what herein by cavillation, with Zacheus, they do unjustly possess, they male at least (within him) to the interessed Kirk, an one-fold redress in the fear of the Lord. The camshoch commons now at last comes in a rear ward to debate the cause: who rather flytes nor forms reason, some from domestic use, others from exotic example. For use as their greatest gun, they would seem to say some what: alleging to a most ancient custom of keeping the predecessor lare in burial. 
●●●rian. de●. part 2.  To beeme-fill the which they may bring (I confess) some canons of counsels: But what makes this for the cause? for though I should admit as lawful, such earnest adherence to paternal grave, yet sen the Kirk is no burial at all, how can it be claimed by thee through thy forbears? Or by what reason did the first of thy upward line that lieth in the Kirk, leave off his forbears lair that lay in the yard, if not farther yond? But this reason I may rightly regyre: that sen the first followers of that folly in burial Apostasy, shaping themselves schismatic Kirk-sepulchers, did lawlessly leave the ancient lair of their better advised elders, they are unworthy of imitation. And to pretend conscience of keeping use in misuse, thou want'st both right wit and sound information. For suppose (by the Apostles order 1. Cor. 14.) the love of parental lair be indifferently lawful, yet the necessity was never absolute, as we show before; no not in the lawful place, let be in the Kirk. For although Jacob seem to urge it Gen. 49. and that to entertain his posterity in full hope to return (whereof the three patriarchal burials were a special pledge) yet did he it without superstitious respect to Macpelaes' cave. Witness himself: in laying his departed Rachael, though not far from M●mre in Eprathaes' way. Gen. 25. and joseph: whom the congregation conveyed (not to his forefathers cave) but to Sechem. Ios. 24. the Prophetical pledge of his double portion. Gen. 28. As for jeroboams Prophet, whom for his prevarication they pretend to have been punished with the deprivation of his paternal saire. 1 King, 13. the Lords words means more than they mark. For (as the 25. verse may comen: the 21.) the sense is, that being prevented by death (as he was by the lions lench) he should never see home nor lie in the common lair by a peaceable death. Otherwise the penalty of his presumption in the want of the usual lair, had been but slight, seeing buried he was. So then under sko●gh of the conscience scruple, to adhere to this uncouth use, it were but conceit and no conscience. For beside the unnecessity of keeping this custom, the consideration of the impossibility of it should resolve the doubts in respect of successional multiplications. For as neither all Adam's children, no nor japhets Gentiles, can be contained in grave with themselves, what tomb could intumulate any entire race of folks. 
Durand. de Caen it.  And therefore in temple foundations (because nature in grave craves elbow-roume, and abhors to be ruffled with over frequent discovery) because the centre Kirk was both incompetent and incapable of the congregations dead, there was always a circumferent yard of thirty foot in compass at least, or more, if the occasion of farther confluence required, set apart to burial bounds in common to all. But if thou would stand upon a parental society in grave (seeing the deserters deserves to be deserted) seek upward to them that most Analogically lived in the purest times: whose example thou may imitate with less heresy hazard. For as in civil entries to heritage, if it be for the better, men can make leap-year of their father and seek farther up: 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 find not in the Kirk but in her courts buried? as I reed you do, or else in error thou shalt more err. For since use is an evil ruse where warrant is away, let reason overrule and order reform. The sconce again that they carry of others example, 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, availed with God. For in sifting out their sin to the far end (from Adam to Eva, from her to that evil one at last) as he did punish all by proportion (the seducing serpent with a curse, the inducing Eva with a cross of subjection and the grinding pains of her birth, the over easily adduced Adam with the care and sweaty labours of this militant life) So may the Lord do in this process of ours. For as the simoniacal seducers, that first lad this block before the blind, with the immediate transmitters of Kirk-burial tradition, for this times example deserves at least, at the hands of God both a cross and a curse: the very same they may justly also incur, that does obstinately insist in the trace of such foolhardy footsteps. For the which cause then, seeing in authentic exemples are but Egyptian reeds that do harm the hand of him that leaneth on, we should look how we should live by the law, and not to go louse by lawless exemples. And this far for such patrociny that Kirk-buriall procutors do use pragmatically to plead. But the practicians now keeps up for the as good, a reason in odds, that like a pittard hes more pith nor all the rest whatsoever, that they use to take from the use of a forehammer. The conclusion whereof in their clubbe-law, doth oft times make the Kirk-dore fling on the floor. And although to beligger the lodgings of men, for fear of their murther-holes, they will look ere they loupe, yet to enforce the Kirk-house (as if God had no guns) there are many of small fear. But to refute a reason so rough, since it doth pass our pastoral reach, in humble reverence we remit the same to the civil power, as by right appertains. That they who by calling should be the foster-fathers' of the Kirk, Isa. 49. may by the rod of their charge, repress such unreasonable insolence, as they will answer to him that set them in rank. And because that a public law would best rid the march (if so be that such feet may come so far been) I do present this petition on the knees of the Kirk to his highness self, that according to our expectation founded upon his Majesty's gracious response (not far from the Assemblies suit heere-anent) he would procure an enacted law to beem fill the Kirk acts against Kirk-buriall: whereby secluding all from the Kirk-laire, the great ones and good ones whom quality and condition does exeme from popular case, may in time begin to talk of a tomb, or else a new I'll for burial use.   

A recapitulation of some former reasons against burial in Kirk. Chap. XX.  
NOw here ere I end, for the more populare application I will contrive an clench of some former reasons in sylogistick form: by the which self-momus may see Kirk-buriall blame undenyablie induced: and that men may in familiar use, as it were, bear the same about at their belt. For (beside that we have shown it a prat of proud pride. chap. xj. etc. before) we may prove it also to be not only a shameful superstition, but also a most perverse profanation. And first to be superstition I prove it this way. All action that is atover and against the statute of the Lord is but superstition (for so the very etymology of the word doth bear: for superstitio is quasi supra statutum. (Dei) that is above or at over, or against the statute of God) but Kirk-buriall is above, yea, against the statutes of God, Ergo, it is superstition. The assumption I prove: All that is against the words Analogy is against the statute of God (as none will deny) but Kirk-buriall is against the words Analogy. Ergo, it is against the statute of God. The assumption I prove: 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 require i. Cor. xiv. 26. and 40. verse.) but Kirk-buriall is found to be such Ergo, it is against the words Analogy. The assumption yet I prove in parts. First it is against Analogical order of burial▪ read the 15. chap. before. Next it is against Analogical decency, read chap. 18. Last it is against Analogical edification read chap. xuj. Ergo against Analogy, and consequently it is superstition. Again I reason, all actions that is against the authentic exemples of the word, that like laws are commended to us for ordinar imitation, are superstition. 1. Cor. 10. but Kirk-buriall is so, Ergo it is superstition. The assumption I prove by induction of tyme. chap. 14. and persons. chap. 17. So that we have there clearly proved that before the time of Antichrists discovery Kirk-buriall was unknown, and against the constant tenor and Analogy of coemiteriall exemples that are contained in scripture: the which we have sufficiently proven to have the force of a law, and of necessity to be followed chap. xuj. So then since Kirk burial is against scriptural Analogy and example, it is superstition. Again that it is profanation, it is likewise manifest by the words Etymology: for profanum being quasi antevel extra farum, is that that is unholied, and deprived of sanctification. And so contrary to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being (as many think) from a privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies the earth means a sanctified or separate thing from earthly use to an holy end. So then I reason all transference of a separate thing from an holy end to a common use is profanation. chap. xviij but Kirk-buriall is such. Ibid. Ergo profanation. Again all Paganism or Papistry is profanation: but Kirk-buriall is both. cap. xii & xiii. Ergo profanation. So these with the rest of my unrecited reasons closes up this conclusion, use Kirk-buriall no more. Against the which what spirit will gain say but that of contradiction that Angels cannot persuade Whereby some do prattle of burial rather nor learn to die. But if old canons were to urge (whereby men was provided to bury but where they paid their teynds) I see not where a great sort of our cumber somest Kirk-buriers should lie: who being to●-masters of the teynd● themselves hes for-faulted their freedom of all sort of lair. But the Lord let the world see what sacril●●g● and profanation is, that being forewarned of the day of evil in making redress, they may seek to be redressed in the redeeming Lord.   
AMEN.