A discourse on the memory of that rare and truely virtuous person Sir Robert Fletcher of Saltoun who died the 13 of January last, in the thirty ninth year of his age / written by a gentleman of his acquaintance.

A discourse on the memory of that rare and truely virtuous person Sir Robert Fletcher of Saltoun who died the 13 of January last, in the thirty ninth year of his age / written by a gentleman of his acquaintance.

Table of contents

Title page

TO THE READER.

A DISCOURSE On the Memory of that Rare and truely Virtuous Person Sir Robert Fletcher OF SALTOUN.

[Page]

[Page]

A DISCOURSE On the Memory of that Rare and truely Virtuous Person Sir Robert Fletcher OF SALTOUN.

AS a River when cut in many Streams, loseth in strength though it abound in Chanels: [Page] So Mankinde becoming fruitful, hath multiplied, by those many productions & diffusions of Humanity; mean while the Vigour of the Rational Soul, hath suffered great Decaies, and by a daily and lasting Degeneracy is mouldred almost to nothing. So that however the Face of the whole Earth, be covered by Swarmes of Men; Yet most of them are of that [Page] Temper, that nought but their Shape doth entitle them Such. Their Spirits are so emasculate, their Strength and Vigour so effoeted: That save a Skelete, nothing of a Man shall be found amongst whole Droves of Mortals. Yet in this Rable, there are some Erected Souls, who like Saul amongst the People, are from the Shoulders upward higher than the Rest.

[Page] Shall One of these engage in the search of more of his Kind, long will he weary himself with fruitlesse labour, ere he espy a person truely Virtuous: But if He discover any such, Suddenly that sight will snatch him to Admiration, and anon fix him to Attention. With what pleasure will He consider all the Treats of these wel-featured souls? Whose Beautified looks [Page] will quickly conquer the hearts of all true Judges thereof. Hence followeth such an Union of Noble Minds, that no Force nor Craft can unty the Knot, which their entangled Affections cooperating have sublimated beyond the Bond of ordinary friendship, into that of Indissoluble love. Whence flow the truest Joyes that Frail Mortality is capable of.

[Page] But while this Pair of Souls (or rather One enlivning Two Bodies) does grasp one another in the closest Embraces, and with a Disdainfull Smile laughs at Misfortoun, as not within its reach: Like a Ship carried by the prosperous gales of a Favourable Wind, through smoothed Waves to the desired Harbour. Lo, of a sudden the sturdy blasts of [Page] boisterous storms, together with the swelling Billows of an inraged Sea, will force those, whose hopes had set them beyond danger, to their Long Home amidst the Waters. Thus Divine Providence, not allowing us Repose while here below, having reserved our Happinesse for another State, when nothing can undoe that entangled Knot; in a trice, Deaths dividing Sword is sent to [Page] cut it: The Halfed Soul finding it self fallen from its rest and Felicity, into a gulf of misery, will fill Heaven and Earth with the doleful resentments of its Desolation and Woe.

BEing now, by a sad Arrest, widowed of Him, whose Charming Conversation hath so oft relieved and refreshed us, by the delights of many a pleasant hour: It [Page] is but just we pay to his Memory, the Tribute of a Tear, and besprinkle his Hearse with such fragrant flowers, as may make Others relish that wherewith vve have been much glutted yet vvithout hazard of loathing.

Descend we then into a Charnel-house and in this Mournfull Vault may we see the Ruines of a Noble Fabrick, which the Hands of the Great Architect had reared [Page] up: But novv the Soul is dislodged, the House unfurnisht, and the Structure fallen to the Ground. If to a searching eye, there appeared in Him, an unsampled glory, even while He was in His travelling cloaths; Sure now, vvhen apparelled with the Garments of Salvation, he shines with a lustre bright and orient. While he sojourned here on Earth vvith [Page] us, he knew his Soul was sequestred for Heavens service: and hating Sacrilege too much, he would not invade Gods Propriety, nor bestow it on prophane uses; But payed his Love and Obedience in a constant Annuity to Him whose right it was. And having the stock, His Soul, ever in his hands to yeeld up when demanded, The terme is now come and the sum payed, which [Page] was so vast that it hath impoverish'd us all, even to the point of being bankrupt; for, There is a Prince and a great Man fallen this day in Israel.

A Sublime Mind joyned with a Noble Extraction doth justly entitle one Great: Begin we then with the latter of the two. If we consult the Lyon of the Tribe of Iudah, He will tell us that in true Heraldry the noblest descent is Heavens Pedegree; [Page] Each of whose off-spring resembleth the Children of a King.

Titles of Honour among Men are but a mean peice of Pageantry: the Blason of whose Coats in Solomons stile, is, Vanity of vanity, all is vanity; being a borrowed light, as that of the Moon, which when it shineth most brightly, doth most discover its conspicuous spots. Can the Glory of an Ancestour, ascribed [Page] him many times for an Action in it self not Justifiable, and eclipsed rather than decored by the intervention of many degenerating Descents, add ought of real worth to any? Whence doth the Root of Earthly Honour spring, but from Earth? What though the Pretenders to Nobility could ascend in their Genealogies to Adam? Sure, there would they terminate, even in [Page]red Earth. But to be the Son of God is an Original so noble and sublimely Divine, that the desire of being accounted such, did make the Heathens so to begod themselves, that could they but derive their descent from a God they were content to do it by Histories, that not only degraded them from the dignity of being such, but immersed them into a gulf of Eternal Infamy and imprinted on their [Page] Memories such Characters of Disgrace, as, in succeeding ages could never be defaced. In what a Goatish shape do the fables represent their ador'd Iupiter? Did not the Grecian Conquerour conquer his Reason by his Pride, in conceiting himself the Son of Iupiter Hammon?

But Christianity hath taught us that as all Souls are first the Breathing of the Divine Spirit, So by the power of that same [Page] Eternall Spirit vve are born again, not of Corruptible Seed, but of Incorruptible by the Word of God, which liveth and abideth for ever.

The Spirit of this Iust Man now made perfect, would stoop to no Meaner state: But by a raised and noble Ambition, did choose for his Branch, Him that growes out of the roots of Iesse. Which, as it taught him such a Contempt of that which [Page] the World calls Honour, as being but a Gilded Ratle for Children to play with; So it scarce permitted him to bestow on the Worlds greatnesse, so much as a Reverent Thought. Yea, it was to him a Pennance, and that none of the least, to converse with those, to whose state and rank Civility commanded respect to be payed, when a Virtuous and Rational Soul did find nothing in their persons [Page] that merited esteem. This he often complained off, as one of the great Toiles of his life, to find discourse and entertainment suitable to the misshapen and bedwarfed souls of our Gentry. Who like Vmbrelloes of true Worth swarme every where, and bate fouling, Gaming and the Pedling affairs of the world, understand nothing either of their Maker, or of his Works. But how [Page] pleased was he in the conversing with and cherishing, of such as carried Heavens Liveray, and were begotten to the Image of God: Those Excellent Ones were They, in whom was all his Delight, how mean soever their Condition in the World had been. In such company Time did seem to fly, howbeit at other occasions it seemed to craul like a Snail. With Them Midnight was past, [Page] ere he would believe it to be Late. With others the first approaches of Darknesse were taken for Night. With those he complained of Night, as the Interrupter of his Quiet; willing rather to deny his body Rest than his Mind Repose. With These he waited for the shadows of the Evening; even more than the Watchman doth for the dawning of the Day. And therefore it is [Page] but just we conclude, That, There is a Prince and a great Man fallen this day in Israel.

There is no grosser Soloecism, than an Ignoble Prince: To be the degenerous brat of an Illustrious Parent, is as great a Reproach as the foulest mouth can devise. A low and mean Soul, set in a high rank, is, as an Ape upon a Pole. Yea, as a small Imperfection, in an, otherwise rare and Well-featured [Page]Beauty, will be espied by all; when the same, if not a greater defect would in an Ordinary face passe unregarded: And the Stumblings of Princes will be marked in History, when the falls of their Subjects will be ingulfed in Oblivion: So, when a Soul, by the dispensation of God, comes to be exalted into a Higher region, How unseemly will it be for such a one to [Page] trip? especially considering that thereby, the Wicked get occasion to Blaspheme the Name of God, and load Virtue with obloquy; And the sincere and tender hearted Christian is much scandalized. Nor is it only Vnbecoming but questionlesse perilsome, seeing the Iealous God by His All-seeing eye observes well the Motions of his own, and accounts those errours, which by a holy [Page] connivance, he may wink at in others, in Them, crimes deserving chastisement.

The true Grandieur of a Soul then, is the Emerging thereof from the sink and Kennel of Passion, Interest and Self-love, and the fixing of it on God and Divine Objects.

Passion is a Feaver in the Soul, which having agitate the Vigour of the Minde into Fainting Heats, maketh the [Page] Thoughts, the Pulses of the Soul, move Quick, High, and Unequally: for Reason being dethroned, every Paultry Passion in its tour will usurp the Chair, and according to its Imperious Humour, make that Faculty lacquey up and down, Which, in the Strictest Iustice deserveth the Precedency: Thus Folly is set in great dignity, and, Servants are on horses when Princes walk as servants.

[Page] Reason is the Supream Power of a Man, on which, in Legible Characters is engraven the Image of God. And although it be crusted over with a grosse and foeculent Film on which is stamped the visage of the Foul Fiend of Darknesse; yet is it much like that of the Artist, who imbossed his Masters Name with Plaister; but had underneath, engraven his Own in Stone: knowing that [Page] Age and Tempests would wear of the one, whereas t' other would weather out all Periods of Time. For after the dew of Heaven hath washed of that superscription of Satan, then will the goodly and glorious Image of God, conspicuously appear in a purified Reason. In regard that, as that skilfull Statuary did engrave his Name in Pallas Shield, with so deep a stroak, as could not be defaced [Page] while the whole Statue were undone: So God did Imprint so lively treates of the Divine Nature on the Soul of Man, as the remaines thereof are yet to be seen even in the greatest Monsters of Mankinde, which the Earth doth bear. But Man since that first fall is so unplum'd and so robt of that gayety, which at first did adorn him, that all his Faculties are become soft and languide.

[Page] A company of Passions, like so many Birds of Prey, having divided the dominion of the soul among themselves.

Reasons first work then, is to vindicate her Liberty from the Tyranny of these insulting slaves. And even Lame Nature in the unhallowed Heathens hath made strange attempts for the re-enthroning Reason and regaining that undisturbed tranquillity of minde, [Page] which man was once in possession of: But alas! Man though mounted on his tiptoes, will not reach this fruit of the Tree of Life, it hangs too high for him; and it is Iacobs ladder only by which we must essay to climb up to Heaven. Our Heros was behind few Mortals in this atchievment. Did we not see an unclouded sweetnesse and serenity so possesse his Looks, that easily we [Page] might conclude, how little his thoughts were disturbed? For being ever the same, the elevations of Joy did not transport him, neither could the depressions of sorrow crush him. Hymens pleasures had not so mastered his Soul, as to make him neglect the duty he owed his God. Neither did the death of his deservedly beloved children, imbarasse his Spirit.

[Page] Those who by injuring Him intended his disturbance, missed of their Design; for he knew that no man could wrong him, and that Malice and Revenge only bricole on the Doer, without prejudging the Party against whom they are directed. For then only doth one suffer when he permits himself into a Passion; and Wrongs done us in this world, are rather the Occasions [Page] than the Causes of our Misfortune: Which he was so fully perswaded of, that, if at any time Passion peeped, it did but give opportunity for the exercise of Reason in the quelling so strong an Enemy.

He wisely considered the Tongue to be that whose intemperate speeches do give Rise, Growth and Continuance to Passion: It being the Rudder, which, when dexterously [Page] managed, holds us in an even and steady Course: but if let loose makes us fluctuate and move at randome. His thrift of discourse was great, but his sparingnesse in Censuring, Rebuking, Reproaching, and Detracting was such, as perhaps in all his life, he was never accus'd by any; yea, I believe, scarce by himself (the most severe Critick upon his ovvn Actions) of this fault. [Page] So studious was he to evite every occasion of affronting his Reason. So that justly we may say there is a Prince and a Great Man fallen this day in Israel.

Well! we have considered Reasons, first Triumph over Passion: Its next Conquest is the Trading on the cares and concernments of this Life. Our Bodies are the Case which contains the Jewel. The Shrine for that Stem [Page] of Divinity. So the Cares and Concernments of the Body must never come in consideration but as Vassals to our Souls. But now this order is inverted. Are not mens Bodies become the Prisons, if not, the Tombs of their Souls. The Caring for the One is accounted a Debt, but Thinking on the other, is thought an act of Charity and Benevolence. How many impoverished [Page] Souls are lodged in Bodies, whose cabinets are well stored with Riches? Many a Plump body is the Receptacle of an Hunger-starved Mind. Me thinks they resemble Egypts Temples, whose Outside had a tearing show: but when admitted to the interiour recesses of that Idol-house, with the wan light of an half extinguish'd Torch, they could discern an Ape. So what a sight [Page] should it be, if we could unfold the Plicatures of the Garments wherein many souls are invelopt? Within these Cloutes vvould vve see pitifull Brates: on whom if one look, he will be at a losse, whither he shall have, Pity, Contemn or account them Unworthy of all his thoughts. Is it possible that so Sublime a being as the soul of Man, made and shaped for high things, can be drencht in [Page] the dirt of sensuality and luxury, or grovel on this Earth? Far different from this are the Apprehensions of a transformed Spirit, which laboureth to forget its being detained in a Body, when it finds it self hailed to and depressed in Earthly Imployments, doth with Sorrrow and Pity regrate the distance it is at, from the Object of its Ioy and Desire: the smart of which the Body will feel [Page] in severe Mortifications; being denied the wanton Jolleties and unnecessary Flatterings which are craved by a luxurient temper. Yea the formerly bewitching pleasures, become more bitter than Gall and Wormwood. And even Life it self, the Preservation whereof carrieth away the Supremacy of our Affections and Desire, doth prove a Burden, since it detaineth from that which the purified [Page] Soul so vehemently longeth for. And while the Pilgrimage continueth, what time they bestow on humane Affaires, is rather Complying with the Providence of God (who ordereth every one to their Post and several Imployments in this world) than out of any Pleasure they have in it, or any Desire of self-satisfaction. And when their Occasions and Hours of Divine [Page]employment do avocate them, they quickly disingage Themselves, and their Craving Appetites (unsatisfied with every thing beneath God) will with an unexpressible satisfaction, suck in those comforts that are sweeter to them than the Honey or the Honey comb.

With how little Flattery, what I have been saying, may be ascribed to Him, who now enjoyeth what he much desired, [Page] His freedome from Covetousnesse, did discover it self in the pain he was at when Crouding Affairs did invade many Portions of his Time: Careful was he to rid himself of that Load. And though he was dexterous enough, so to order his affairs, as to throw away nothing Vnnecessarily, which may be occasioned mistakes in some, Yet these to whom His Soul was known could well [Page] discern it flowed from no sordid ground. And his frank and large Charity did fully discover of what Mettal he was. Yea a Resolution of his (which his modesty keeped unknown to all, save those who shared in the secreter motions of his Soul) never to have encreased his Estate, but to offer what improvements he could make of it to God, by relieving the Necessities and Wants of the [Page] Poor and Needy: Such a design, I say, to those who knew what a Plentiful Fortune he enjoyed, and what Children he had, will make them believe, that he counted the things of this world but Dung.

Little did they know of him, who know not how regardlesse he was of his Body. He was notar for his Temperance, sparing in the enjoyments of his lawful pleasures. Neither [Page] could the weaknesse of his Body, extort from him Care and Tendernesse, but rather draw from him Pity and Contempt. The Society of Drunkards he hated and shunned, as much as a Toad. Yea so little force had all the Enjoyments of this life (although even of these God had bestowed on him a large Share) on his Spirit, that he was ever desiring to be rid of them all, and to be where [Page] no Affair could avocate him from that he so much desired: That being uncloathed of his vile Body, he should be fred from Grosse and Material Conceptions of Spiritual things; from the Tribute he owed his Body, and from the trouble he was at with businesse: but most of all, from the dregs of corrupted nature which pinch the Soul and make it long to be with Christ.

[Page] Some dayes ere he died, being desired not to wrong himself with the Apprehensions of Death, his Answer was: That having exercised himself so long with the thoughts of it, He did not apprehend it with fear as an enemy: and therefore with Joy did he receive the approaches of it.

It was the last morning of his life that He said (even in the midst of high and furious raving, [Page] occasioned by a Feaver of which he died) O my most adorable and glorious Lord God, to thee I come, and with thee shall I be for ever. Who can then blame me when I say, There is a Prince and a great Man fallen this day in Israel?

Reason, having made a foul fray among the Passions, and trampled the Body underfoot, it carrieth on its Conquests, and at length Combates it [Page]self, and Beats down any good opinion it is tempted to have of its Self. It fares with many, as with those Vapours, which, being by the Suns active beams agitated into a subtile thinnesse, mount up; but because they had not layed down their earthinesse, reach no further than the Regions of the Air: where, after being toss'd too and again, they fall down in big drops, more grosse than [Page] when caught up. So the Souls of some, by the forcible impressions of some heats are caught up from worldly, carnal, yea and passionate courses: But there being no true Renovation of heart, they mount no higher than the Aery Regions of Vanity. Self-love being the Root of their Actions, though they may appear Specious, being set of with Canting and Dissimulation; yet, their [Page] depth being sounded, prove in effect nothing but profound Venerations, payed to the shrines of their adored selves. This is the Last Battery of the Enemy of our Salvation. Other engines failing, he insinuats himself into the more retired Corners of the Soul, and by this deadly venome, he poisons and leavens the whole Soul, making it forget that dependance upon God by which it [Page] lives; and cease to praise that unbounded Goodnesse, to whom it owes more, than Seraphims can expresse. As also the active vigour of the Soul in every duty of Religion, growes remiss, when it conceits it self Victorious over all its Enemies. This is the Tympany of the Mind which often, if not ever, proves deadly and irrecoverable.

But true Greatnesse, will quickly evacuate the [Page] Mind of all those Tumours, by representing as well the Frailties of its Nature, as, the Miseries of its depraved State. The One, by remembring it is a Creature started out of nothing by the Omnipotent Power of its Adored Maker: The other, by discovering how Weak and Effeminate our Souls are become: How Short sighted and Dim our Vnderstandings: how lame and [Page] unactive our Wills. How furious and undaunted, our Passions. As also by reflecting on the great and frequent errours of our Life, and our ever recurring imperfections.

It is by the Like Considerations, that Man comes to be undeceived, and doth perswade himself that He is an Empty Nothing, and so delights in Self-degrading Thoughts, and, with S. Paul, doth Glory in his [Page]infirmities, that the power of Christ may rest upon him.

It is now time to Apply what hath been said to Him who hath finished his Course and hath obtained the Crown. But I suppose all, to whom He was not wholly unknown, could spare me the labour. It were indeed a puzling Question, Whither his Worth or his Humility was greatest. He took more [Page] pains to conceal what he really had, than, may be the Proudest do to set of what they have not at all. His shunning all occasions of any Publick Appearance, and his great Silence and Sparingnesse of Discourse (which were too well known to insist on, yea it were a difficult work to instance, unlesse there were produced a Catalogue of all the actions of his Life) were pregnant proofs of what [Page] hath been said. Neither did this nonpareiled Modesty, flow from either natural Retirednesse of Temper, or the Contempt of Others, which makes some retreat from the Societies of Men; accounting it below them to converse with Persons, beyond whom Self-conceit hath far advanced them. No, on no such ground He withdrew himself from the too much beaten road of Conversation: [Page] But he did so distrust himself, as to be ever regrating those Imperfections (Judged to be in him by none but himself) he found depressing his Spirit. He talked much of his want of Memory: Yet was he well known both in Greek and Hebrew, in the Latter especially. Neither was he a stranger to the other Oriental Tongues; not to mention his perfection in the Latine & several [Page] Europaean Languages. Language being a Heap of words, connected by no string of Method, (People being taught to speak, by Custome and not by Philosophy) there is nothing that more racks and overcharges the memory. A memory then so well twisted, as to be able to retain Singled words, cannot be thought so treacherous, as to let slip Connected things, when commanded to [Page] such an imployment by Inclination. Truth was, he was ready enough to forget any Pedling affair: but the impression such stuffe could make on a Mind so much alienated from the World, was so overly; that no wonder it was not lasting.

Should we also take his Own testimony of himself, we should believe his Mind was Shallow and Purblind. But a whiles conversation would have [Page] forced any to change their opinion.

He was deeply skill'd in the Mathematicks, thogh he was well advanced in years before he began that Study: and his distracting affairs, did never allow him that Time, which an exactness in those Sciences doth require. Notwithstanding he was well seen in most of them. It was the Science, and not the Art in them, most pleased him. His dexterity in unridling[Page]the most Knotty Theorems and Problems was singular. His Patience was unwearied. So that I stick not to say, that had his Conveniency permitted him that Study, as much as His Genius and Inclination would have led him to it, he had been inferiour to few of his Age. Which, many of his Papers would make no hard labour to prove.

He gave himself also [Page] much to Philosophicall Studies, but could never satisfie himself with that empty Scelet of Aristotles Philosophy. Which being by the Trifling way of Logick, digested into some Order, hath imposed so long upon the World, and hath abused them into an Opinion of their own Great Knowledge, when notwithstanding, they could never extricate one Difficulty in all Nature: [Page] and yet they would bear the World in hand, that Wisdome shall die with them, But was well pleased, with the late Ingenious Attempts to unmask Nature. And as the Rational Subtility of these Designs delighted him, So he was much pleased with the Ingenious Candor of these Mechanical Philosophers, and expected Great Things, from the Honourable and Truely Royal Society of the Virtuosi[Page]in England. For he believed That Design, to be the strongest Attempt the World had seen, to rescue it from Ignorance and Vncertainty.

He was also a great Friend of Chimistry, and being no stranger to it, was purposed to have applied himself seriously thereto: Hoping by Vulcans Key to have disclosed Nature.

He had also studied Mechanism, and all such [Page] things as might improve a Society. But the more he knew, the more he was perswaded of the Defects of Humane Knowledge. Neither was he like these Globes, wherein the Author, rather than acknowledge his Ignorance, will fill up these wast and unknown spaces, with Lands designed and marked only in his Conceit: But he choosed rather, to Mantle over that which he knew, by a Shadow; [Page] than, to pretend to that which he had not.

In fine rare was it to see so much Worth vailed under so much Humility. Which keeped him so from the Knowledge of Others, but most of all from himself. Yet as the Sun beams when stopped in their even course, and refracted in a Cloud, do appear in that rare Contexture of Light and Shadow the Rainbow: so the Vail of Humility, though, [Page] it a little interrupted, yet, it had not the force to keep up the Glancing light of that shining Soul, but rather, as a Shadowed Picture, appeared he with advantage. And as the rare endewments of his Mind, did not intoxicate him; so the Virtues of his Soul, however valued by others, were ever counted few and mean by himself. For he had Perfection in his eye. His Aimes & Designs stooping [Page] no lower. Whence the recurring defects of the daily imperfections which annoyed him in his Pilgrimage, represented alwayes himself, in the blackest shape disdain could set him in. And there was nothing more grating to his Ears, than his own praises. Is there not then a Prince and a great Man fallen this day in Israel?

The Soul of Man being by the Power of the [Page] Divine Spirit rescued from the bondage of Corruption, is brought into the Glorious Liberty of the Sons of God. For these staining Tinctures of Passion, Lust and Pride are not done of, that He should continue as a whited Wall or a Fleece of Wool. Nor are these Divels only cast out, that the house be empty Sweeped and Garnished: No, we need not fear so great preparations shall [Page] end in Nothing. We are uncloathed of our Filthy Garments, in lieu whereof we receive Change of Raiment: And the Treats of the Image of God are drawn on the Soul. Thus the Mind is Transform'd, by that Participation of the Divine Nature, whereby it is united and knit unto God, with that bond of Perfection, Love: which having consum'd, all that fewel of Lust and Vanity [Page] which had so long smothered the Divine Life, but becoming Victorious, it inflameth the whole Pile, and offereth it up in one Burnt-offering to God: And the Soul being agitated by the Love of God, shed abroad in it, as by an Active Principle of Life, is ever in its Desires and Meditations mounting thither, where it hopes to be for ever. Our Saviour compared this establishment [Page] of the Minde on God to Hungering and Thirsting: Which is not caused by Reason but by Life.

Thus the Supream Exaltation of the Soul, is in being so fixed on God, that we need not be jogged up to it by Arguments: but, by a natural and unforced emanation of Spirit, to be ever Breathing after, and Panting for Communion with God. This is to have [Page] our Fellowship with the Father, and with the Son. To place our whole Affiance and Confidence on God, who through the Mediation of his Son, is become Our Mercifull and Gracious Father. To bestow on him the Supremacy of our Love and Affections; and by uncessant Motions to be springing towards Him. Thus the Soul, maugre the Load of its Body, that separateth it so far [Page] from Heaven, will not be delayed of its Glory, untill Vnbodied; but will be snatching the Summer-fruits even before Harvest come. Which, though they be not ripened, to the delectableness of Angels-food; yet, that Antepast of Glory will yeeld the Mind, such sweet Solaces and Pleasures, so Sublime and Highly Divine, as will beget a Loathing of the most unmixed Delights [Page] Earth can afford. For that Original sin, that they be of the Earth, will sufficiently discredite them.

The Soul having now found an Object, that will both deserve and attract its more Fixed Thoughts, With what silent Admiration will it be considering these Divine Adorable Excellencies, wherewith the Glorious Lord God is cloathed, as with a garment? [Page] which will sometimes choak them, to a stillnesse next to Ecstasie; and at other times will burst forth in Halelujahs and Thanksgivings. Could we trace the steps and Sacred Soliloquies of a Devout Spirit, in those blessed retreats it makes, from the Loud disturbances of the World into the Presence of Him, who is its Hiding place, and strong Habitation whereunto it will continually [Page] resort: We should see it with delight sum up, all the passages of the Power, Providence and Goodnesse of God: whereby it rouseth it self and all that is in it, To blesse his Holy Name, and to forget none of his Benefits. And, if the World offer it self to its View, It will quickly say with S. Paul, These things that before were gain to me, are now become losse through Christ. Yea, [Page] doubtless, I count all things but losse for the Excellency of the Knowledge of Iesus Christ my Lord. Yea, I will account them but dung that I may win Christ. Thus are the Meditations of God, sweet unto it: Neither is this only the Holy-dayes Imployment of the Soul. For God doth not come to a Soul, as a way-faring Man to tarry for a night; But he dwelleth and abideth in it. The Soul is Acted, [Page] Moved and Directed by Him, in all its goings. And when its Station, to which God hath commanded it in the world, calls it from these immediate Adorations, it resolves quickly to return again, and leaves the Heart with God in Pawn. So that however it may be busied, yet all passionate fervour is blunted and quenched. And it is so exactly regulated, by the Divine Will, into [Page] which its own is changed, that it Cares, Desires, Joyes and Sorrows for Nothing Earthly: But all the Methods and Steps of the Divine Providence, are by it judged to be, both Wise, Good and Just: as flowing from an unerring Skill, an unchanged Goodnesse, and a spotlesse Iustice. Therefore in Patience doth it possesse it self, and, with an Unreserved Submission, equally welcomes as [Page] well the Ebbings, as the Flowings of Earthly Satisfactions. As being none of them of a nature, capable of promoting or retarding, that Happinesse it expects and desires from God alone. Thus with open face as in a Glasse, beholding the Glory of the Lord, we are changed into the same Image from Glory to Glory, as by the Spirit of the Lord.

The Order of this Discourse [Page] doth call for the Applying, what hath been spoken to the Glorified Saint that hath now left us. In doing whereof, several Instances must be disclosed, which in his life were unknown to all, save to, his other self, his Friends. His Soul was even fraughted, with adoring and Magnifying thoughts of his Maker. His Frequent and Fervent entertaining himself with Divine Meditations, [Page] did let us all know wherein he placed his Happinesse. Every day, many Hours of his Time, were spent in the Outer Court of Heaven, in those approaches to God. No Company was so bewitching, as to make him forget him, who had inhanced all his desires and delights. But when the entertainment of Friends, did seem to hinder him from that Imployment: yet still He [Page] either found or made a shift to excuse himself for a while, that he might converse with his God: Which an ingenious Modesty did so contrive, that it was not so much as suspected, to be done upon design. Yea when he was so pressed, that he could get no time in the Day stollen, He made it up in the Night. Often he used to be Eight hours a day in the immediate Service of God: beside [Page] His diligent observance of the Lords Day, which was indeed Singular.

He used a constant Method in reading Scripture, wherein he was much conversant. Neither did the Translation satisfie him, but He searched the Original carefully: For he could quot, the New Testament and Psalter, as easily, in the first Language, as most can do in their Mothers Tongue.

[Page] In his daily Reading, he did still choose some place, which he fixed in his Mind. To the Consideration whereof, he recollected his Thoughts, all that day when ever he found himself at leisure. Which he used to say, was his Sanctuary whither he retreated, from the Persecution of Idle Thoughts.

Many such Methods used he to wing up His soul to the work of Cherubims, [Page] ever to behold the Face of his Heavenly Father. Yea a Radiant Splendor which possessed his Looks, when he returned from his Closet, could make us, easily discern, what joyfull and pleasant work he had been about.

He used often, to separate whole dayes, for the Worship of God, wherein He denied himself any other Refreshment, save what was ministred to his Soul.

[Page] He performed himself, the duties of his Family constantly at two returns each day: where you might have heard both Reading, Singing and Prayer, and that with such a true and unaffected Devotion, as discovered how little Formality may be in the Observance of Forms.

The first arrest of that Fatall sicknesse, had exhausted the Active Vigour of his Spirit so far, [Page] that the Keennesse and Fervour of his Soul was somewhat blunted, which drew him into Sadnesse, judged Melancholy by Beholders; For he complained, that then when these Attaques of God, did alarum him up to a greater diligence, He was become more languid and tepid: This Trouble was but of short continuance, for he found the union of his soul to his God, as close as ever, though a [Page] Mistuned Body, could not bear up in a Concord with it.

The last Lords Day of his Life, was he diligent in the search of his Heart, and earnest in wrestling with God: the Issue whereof was, a Quiet and Composed Mind. Which was, apparant, in the Cheerfulnesse of his Spirit, which was greater that Night, than it had been all the while of his sicknesse. Two dayes after, [Page] he was seized with a spotted Feaver, or rather, His Sicknesse did evidently discover it self to be such. Which having in a sudden disturbed his Fancy, what, after that, came from him like himself, was rather Curt (though raised and Divine) Contemplation, than any fixed and well ordered conceptions.

Often did He pray, often did He speak of the Glory of His God, and of [Page] His Redeemer: Yea never mentioned he either, but his Soul seemed to go out with Fervour.

The Last Night of his Life, Five times, did he direct his desires to God, in the words of the Lords Prayer. About the Morning, His Raving seemed to have taken leave of Him: for about a Quarter of an Hour, did he, with great seriousnesse, and in well fitted words, call upon the Lord and invocate [Page] his aid. Neither did he forget His Soveraign, the Church, His Nation or His Family. He had no sooner ended, when the Fury of his distemper, as if it had given him Truce, only for that blessed work, did again invade him. It was a few hours after that (for he scarce spoke any more) that the Cords of his Tabernacle, begun to be slackened: and before we were awar, He [Page]gave up the Ghost and fell asleep, passing into Glory. Is there not then, a great Man fallen this day in Israel?

Having thus viewed the Greatnesse of that Soul, wherein I do protest, no Hyperbole hath been used; neither hath ought been said but what I certainly knew to be true, Those who are little acquainted with True worth, and who Imagine there is no such thing in [Page] the World (but that it is a Chimaera, contrived to amuse and overaw the sons of Adam) will, may be, look on what hath been said, as a Flaunting Story. But it will gain credit with such, as are, neither strangers to Virtue, nor to Him. What was seen of him was so fair and alluring, that every one will not stick to believe, the Vnseen and Hidden parts of him must be the most Glorious: All [Page]will believe the Closet of a Palace to exceed the Glory of the Walls.

But it is a Sad Conclusion, to say, There is a great Man FALL'N, I shall rather invert the words, There is a Great Man RAIS'D up. The Soul and Body are wreathed into unity by such a Congruity of Life, that forgetting the Difference of their Natures, they come to be so linked, in the embraces one of another, as [Page] to move joyntly in all their Operations. Whence followeth such an Eccho of the One, to all the Affections of the Other, that they both gain or losse, according as their Yoak-fellow is Pleased or Prejudged. Which being a Riddle too hard for the crazed Vnderstanding of Man, whose sight hath not yet reached the inside of Beings, their Natures; some take a Compendious way to [Page] extricate themselves, by saying, It is but agitated and subtile Matter that keeps us in Life.

How well this may be applied to such Agents as are devoid of Ratiocination, and to the Plantall and Animal Actions of a Man, I am not now to examine. But that Cogitation can be an effect of Matter, even when it acts on Immaterial Objects and in Self-reflexions, will be found a greater [Page] difficulty, than that they intended to shun.

And sure in the Conception of a Cogitating Being there is no greater Absurdity, than in that of an Extended One.

After the Soul hath lodged in the Body, that space of Pilgrimage and Probation, appointed it by God; Then the time of its Dissolution draweth nigh. When it is to be unfettered, then, through the dark shades of Death [Page] must we passe to Immortality. And though there be nothing more dreadfull, to them whose Leud and Atheistical life, doth fill them with just apprehensions of approaching Miseries; Yet the Lord God, who can out of the Eater bring forth Meat, and out of the Strong give Honey, hath ordered that to be the Fore-runner of a Blisse, so far elevate beyond the mean and lo apprehensions, we Frail [Page] Mortals can conceive, that the most Fluent Eloquence, can do it no Right. May we but Imagine, what an Amazement a Holy Soul will be struck in, when it finds it self, of a suddain freed from, the Depressions of a Grosse and Terrestrial Body, the Allurements of a Debauched Mind, the Entisements of a Foolish World, the Contagion of Evil Company, the Stings of Sicknesse and Pain, and [Page] from an Unactive Tepidity of Mind in the Service and Converse with God. And in stead of all This, it Enters Heaven, Where it is received and welcomed by Innumerable Companies of Angels and Spirits of Iust men made perfect; and is by them led into the Presence of that King of Saints, Who is Glorious in Holinesse, whose Majestick Greatness, being then clearly discovered by the [Page] Purified Soul, will occasion the greatest Transports of Ioy, the Rational Nature is capable of. For, We shall then see, with the Evidence of Sense, the Brightnesse of the Fathers Glory, the only begotten Son of God, whom, while on Earth, we behold in the Obscurity of Faith. Believe me, This Glory were too dazling a sight to us while we are in the Body.

Moses, when he saw [Page] but the Outside of the Divine Glory, yet such a Brightnesse, from that Passing View, was imprinted in his Looks, that he must needs vail himself: What Eye could then behold an Vnvailed God? And if a Passing Sight of that Exalted Prince, did so swallow up the Spirit of the Apostle of the Gentiles, What could resist the Ecstasies and Ruptures, a Fixed Looking on the Sun of Righteousnesse [Page] would occasion? If the One made S. Paul forget his Body, T'other would have made him abandon it. But in Glory, those Ravishing Objects shall not consternate the Beholders into a languishing faintnesse, but, being Transformed, it will Rouse them into a Vigorous Activity and Sprightfulnesse of Blessing, Adoring, Loving and Rejoycing in their Maker, that Fountain of Life. [Page] And this by no Short or Passing Returns, but by a Constant Efflux of Soul. So the Creature is wholly swallowed up of, and overwhelmed by the Vision of its Creator.

Now into the Number of that Coelestial Quire is received the Soul of Him, who, while on Earth, having seen the Glory of that Land which is a far of and tasting some of the Grapes of Canaan, did Run his race with joy and [Page]Pressed forward toward the mark, even the Prize of the high Calling of God in Iesus Christ. And having now finish'd his Course, he hath entered into His Masters joy, and and hath received, that Crown of Righteousnesse, which is Incorruptible and fadeth not away. Now, being uncloathed of all Dulnesse and Frailty, doth his Soul as an unsullied Mirrour, yeeld a bright Reflexion of that Uncreated [Page] Light, with whose beams he is irradiated: And, in that Purest Light of Divine Illumination, doth he see light, seeing Him that is Invisible.

If an Vnknown Saviour did by a Secret Influence, warm the hearts of the two Disciples, while He talked with them; Sure then the Hearts of this Disciple, is now inflamed with Love and Zeal, while He closely [Page] embraceth and Immediately converseth with an Vnmasked Redeemer▪ O how much doth He rejoyce and blesse himself in the Possession of that Glory: the meanest degree whereof he preferreth to the Empire of the World. What Hallelujahs is he now singing? With what delight doth He keep his Part in those Heavenly Anthems? With what Pleasure feels he himself beyond [Page] the Assaults of Corruption? How doth it Rejoyce him, that He needs no further Incentive of the Love of God, and that no Cloud doth disturb or darken the Excellent and Magnificent Glory; no Drowsinesse of Mind doth steal him into sleep? For there is no Night above: But day and night do they see the Face of God. Know ye not then there is a Great Man raised up this day in [Page]the New Ierusalem?

It followeth to be Considered, Where hath this Great man fallen. Even in Scotland our Israel: A Nation of which it may well be doubted, Whither its Mercies or Ingratitude be greatest. And though at some time it might have compared with any round about, being barren in nothing but the Soil; But now indeed the case is altered. To instance it in [Page] one thing. It not the Power of Godliness, whose Effects should be, a Reformation of our Spirits into a Likeness and Conformity with our Glorious Master and Redeemer, turned into Formes and Words? With what violence and eagernesse, may we daily see Inconsiderable and Controverted Opinions, pressed and advanced? What severe Censurings, bitter Reproaches [Page] and scurrilous Invectives, are we daily forced to hear? And we are become so keen on such stuff, that the Great and Indispensable Precepts of the Law of Jesus, Holinesse, Charity and Obedience are counted but mean and sorry Doctrines. What Triumphs are made upon the Failings and Errours of those that differ in Opinion, though such had no truth in them, and are [Page] but the Forgeries of Gall and Despite? And how well pleased are we, when we get the Inglorious Advantage of Crushing and Ruining These, whom Blind Zeal, tinctured with Malice, and Revenge makes us account our Enemies? Thus for all our Canting, if one should give a judgment of us by our Lives and Conversations, He should not miss of calling us Christned Heathens. [Page] We are called Christians, and professe our selves to be such, and do wisely in so doing; for there is Nothing that would make any suspect us guilty of Religion, save our Outside. Are we not Covetous, Proud, Passionate and Self-conceited? Thus have we flatly contradicted the Great Design of the Gospel. Which Doctrine was proclaimed to the World by the Wisedome of God, not to [Page] disturb our heads, with Harsh and unprofitable Questions; But to Prick our hearts with a sorrow and hatred of Sin. Not to make us Talk big, But to Live Sublimely and to become like unto his Glorious Self. Yea, How degenerate by such work are we become, and what Loathing this hath begot of the great Truths of Religion in the Hearts of our Supernumerary Gentry, I should rather mask [Page] with a silent Sorrow, than with a Brisk Forwardnesse, discover the Nakedness of my Parent, my Countrey. But their detestable and impious Lives, their Irreligious and Blasphemous scoffing at Piety and Holinesse, and their daily falling off to the Superstitions and Idolatry of the Church of Rome, do give too evident a testimony what kind of Cattel they are.

[Page] Neither hath this contagion only corrupted the Morals of this People, but their very Spirits are become mean and sordid. And how receptive their Vitiated Minds are, of the worst impressions may appear from the Great footing that French Contagion of Atheism (more to be abominated even then the sicknesse which goeth under that name) hath among us. The furious wits of some rampant [Page] Hectors, who having immersed themselves into all brutalism, and apostatized from that Godlike nature, conceive the deepest hatred against the adored Deity; and with a monstruous arrogance proclaim an open feud against God and Religion. And if they can with Blustring and Sophistry elude those arguments, where with some, lesse experienced with their cursed Arts, do assail [Page] them, and with a wide-mouthed impudence run down the Modester: Thence do they conceit themselves, the only sons of Wisdom; of whom, I dare boldly pronounce, that in themselves we have the greatest Instance of their so eagerly contended for principle, that a man hath no real Preheminence over, or Difference from brutes. Which if now they so much desire, what [Page] wil their wishes be when, with their Master Leviathan, they shall be shut up in that Lake of Fire and Brimstone.

Their Triumph is, that no argument can reach them; for, they deny the Certainty of all those Principles whence any Argument can be drawn: And yet in the maintaining their own Hypotheses, how many Absurdities are they driven to suppose? which could [Page] never have captivated any mans Reason, but his who hath consented to that slavery, and resolves, to believe any thing but Religion.

Further, if all things be uncertain; Then, that there is no God, must be so likewise; and as their Principles yeeld to this, so they could never pretend to any positive argument for this Monstruous tenet. If it followeth then, that for ought [Page] they know, there may be a God, it will be easie for every one to collect hence, whether Atheism or Religion be the safer Course.

How much these hellish Doctrines begin to be received among us, is too notar, the daring boldnesse of those blaspheming Rascals, telleth us, they fear Man no more than they do God.

This Great Person that is now fallen, although, [Page] He needed no such foil to set off his Glory; Yet it cannot choose, but make Him the more Considerable, and his Fall the more Lamentable.

How much the degeneracy of This Nation grieved him hath been touched already. Great was his Indignation against that divellish crew of Atheists: that one should thought so Calm a mind, could not be stirred to so much spight. [Page] Much was he incensed against some Pretenders to the Mathematicks, who ranked themselves under Leviathans Banner: for He believed that from these Sciences, more then One or Two arguments could be brought for the Principles of Religion.

In fine, He judged the greatest Right could be done to Reason, was the belief of Christianity, which is in all things so proportioned to our Faculties, [Page] that the very proposing of them will gain credit, from any unstained mind, which is freed from the polluting tinctures of Lust and Passion, and, converseth much with its own Faculties, in still and serious Reflections upon it self.

His Spirit was too large to shrink into the narrow Orb of a Party or Interest. No, His Charity taught him to dispise [Page] none of his Brethren. For though he believed his Conscience to be his own Rule, which he carefully and diligently observed and followed, yet he judged it an Impudent peice of Antichristian Arrogance, to assume Authority over the Consciences of Others, and to dictate to them.

In Fine, he judged none of our Debates, to be about matters essential to Religion: but found [Page] himself oblieged to all Love and Kindnesse for those, that lived Holily and whose Souls had taken on that Light and Easie yoak of Iesus, and had stouped to his Government, however they might disagree about the Outside and model of Church-Polity. And howbeit He was of Opinion, that, Episcopal Government moderating over but regulated by Presbyters, might have as [Page] strong a Plea for the Chair as any other Form; yet He judged Forms, to be but Forms, which, of their own nature, are neither so Good as to make Men Good; nor so Evil, as to make men Evil: But would prove Succesfull according to their skilful management: or Vuneffectual by the furious overdryving of These, to whose care that work was trusted.

By this Description, [Page] the Truth whereof was so fully known to all perswasions (yea the last morning of His Life, did He cordially pray that the Lord would heal our Breaches, and poure out the Spirit of Love and Meeknesse on this divided and furious People, and fell out in a noble Panegyrick on the Power and Exaltedness of the Great Truths of our Religion; and concluded, that God who had not denied us [Page] the Knowledge of his Son, would never have envied us a clear Discovery of these Opinions, had they been Necessary for His Church.) Hence we must conclude, that Now his Advantage, is our great and unspeakable Losse: For He was one of a Thousand, a Burning and a Shining Light, blamelesse and harmlesse as a Son of God, in midst of a Crooked and Perverse Generation.

[Page] O Scotland! Doth None of you lay it to heart, that this Righteous and Mercifull Man is taken away: And who knows, but it is from the Evil to come. Hath not the Loud Cry of the Iudgements of God awakened you? And doth not the Musick of his Mercies Charm you? Hath not the Preaching of His Word Converted you, nor the Life of His Servants, wrought upon [Page] you? Yet let the Death of his Saints Allarum you. Know! that the Lord God is angry: And that the Cry of your abominations is going up to Heaven: and a Cousumption from the Lord, is come out upon you. The Power and Vitals of Religion are daily decaying, and the True Seekers of God are melting away as Snow before the Sun. They are the Pillars of the Earth, and it is for [Page] their sakes, that the End of Time is not already come. Justly may we then Fear, that the Lord shall be gathering in those Excellent Ones to himself, and so His Fury shall run out upon us without a stop.

Therefore let me excite you to notice this great losse. And so I say to you, Know you not that there is a great Man fallen this day in Israel.

Here is offered to our [Page] Consideration, what kind of Notice the Death of such a Great Person doth call for. Which that we may the better Understand, I shall remove that Great Errour of many, who think the Violent Touches of a Passionate Sorrow to be a Debt they owe the Memory of their deceas'd Friends: wherein they so obstinately harden themselves, That their Wit and Spirit is put to task [Page] to Defend and Justifie these daily Affronts they receive. And if the Force of Reason or Length of Time be rescuing them from that Vassalage, then their Vitiated Minds become incensed against themselves: and they wil challenge their hearts of Insensibility and Forgetfulnesse. Shall we then see how Iust their Sorrow is. Will we step into a Gallery of Heathens, there shall the Stoicks [Page] teach us Wisdom. From them may we Learn to look upon Nothing without us, as our own; but count them of a lower nature, and to have nothing in them, that can render Us truely Happy, but to be so Fluctuating that when we think our selves most secured in the Possession of them, we are to remember, they may be removed from Vs: And so we are to preserve Our Minds from [Page] the Bondage of Passion and Fondnesse on ought that is Earthly. For an Opinion of Excellency in any thing, and the Apprehension of that to be Ours, doth make the losse of it unsupportable.

They will also teach us never to be troubled, For that we cannot Help; For they Believed All Things to be Governed by a Fate, which was Inevitable: They therefore judged it Irrational, [Page] to be busied in a Fruitlesse Labour, since that nor Tears nor Sorrow can recall the Life that is gone. Thus Vnchristned Reason taught these Philosophers to argue. And sure if they Lived as they Talked, they shall rise in Judgement against many called Christians, who see a Clearer Light, and yet walk in Greater Darknesse and Disorder.

It is no Disgrace neither to Our Religion, [Page] nor to the Grace of God, to magnifie the Morality and Worth of the Heathens. Methinks it saith and that strongly for the Honour of it, to find, among the Rubbish of Ruined Nature, still remaining, some Impressions of Virtue. But if we attempt a Comparison betwixt that Sacred Doctrine delivered in the Bible and the Writings of the more Moralized Heathens, you may as [Page] justly compare a Fish eye to a Pearl, or a Diamond to a peece of Christal: Natures Light being as the First Dawning▪ of the Morning, pleasing to One wearied with the Blacknesse of Night, which may well delight the Eye with its Beauty, but will hardly guide the Traveller on his way. But the Divine Light, like the Noon Beams, which clearly discovers all things here below, [Page] and maketh us easily discern every Object save it self, not for any dimness in its Self, but an Excessive Brightness. So after one hath been vexed, with looking on the Darknesse of Heathenish Idolatry, and finds in Greece something of a higher strain, He cannot choose but be somewhat satisfied: But will find himself little furthered. Their Doctrine being able excellently to inform, [Page] how he is to be unhinged, but Prescribing no foundation to fix on, nor furnishing any helps towards such an Atchievment. This is Peculiar to the glory of the Latter House, whose radiant splendour doth discover to us, all the Instances of our Duty, and fills our Hearts with true Understanding, for the perfect knowledge of every thing in our course. Only He whose [Page] Glory it is to be incomprehensible, cannot be found out to Perfection. The truth whereof shall be now applied, to the Affair in hand.

Religion then teacheth us, That in this life, we are but Pilgrims, and aiming at▪ but not attaining, Happinesse: and that the very Essence of all Earthly Enjoyments, is to be Transitory. For we have no lease of Life, nor of the Comforts thereof. [Page] There is a wildernesse betwixt and Canaan, in which we must Sojourn. We must not then fret, although we have no water at every Station: But with all cheerfulness, ought we to follow every Remove of Divine Guidance; For Here we live in Hope, and expect that after we have walked through the Valley of Baca, we shall appear before the Lord in Sion, in that Rest that remaineth[Page]for the People of God.

Being thus in the Gospel assur'd of that approaching Glory, How Irrational is it, to Reckon upon our Present Troubles, which last but for a moment. No Traveller will deeply resent the losse of Company he encountered on the way, much lesse if he be assur'd to find them at home before him: Why should the Death of an Excellent [Page] Person be accounted a losse, when we know the Separation shall last but a few hours, compared with the Boundlesse length of that Eternal fellowship wherein we shall enjoy one another.

Further the Gospel tells us, that, all things here below are managed by the exactest Skill, and a well ballanced Providence. The most despicable of Creatures, are no forgot by Him, much [Page] lesse, the Masterpeece of his work, Man, in the greatest▪ concernment thereof, Life. The hairs of our head are numbered, much more the years of our Life, the End whereof never approacheth but in the fittest and best chosen time. For we are not exposed, to the uncertain Chances of Accidents, nor folded under the Fatality of Stoicks, or the influence and aspects of Stars; but led by an [Page] unerring Wisedome that doth all things in Number, Weight and Measure. It is then but a well set off Blasphemy against the Wisdom of God, to be offended with his Government of the World.

Again Christianity informs us well what Death is: That it is no Extinction of the Soul, nor doth it carry us to still and dark Caverns, where, in an unactive [Page] Drowsinesse, we shall sleep over our Time; much lesse to any Violent, though Temporal pains, as some dream: But the Instant of a Christians Dissolution is the time He shall be invested with all Glory and Dignity and possess'd of all Blesse and Happinesse. How strong a curb must this be to any Believers sorrow, when, without being Criminal in a Secret Envying their [Page] deceas'd Friends Glory, they dare not regrate his Death. For all their Complaints do carry in their bosome, so many wishes that the Ground of their trouble had not been: and Self-interest and Satisfaction; is preferred to the unspeakable Advantage of him that is Dead.

Even true Friendship would command one to say, Since my Happinesse cannot come at any other [Page] rate than my friends being detained from His, which is a good degree of Misery, with all contentednesse of mind shall my losse redeem my friends Gain.

Further there be Comforts and Delights of the Mind of a Higher nature than those of the Sense and Fortune, which can never be shaken, by any thing without us: These true Delights, which a well grounded assurance of the Love of [Page] God doth bring into the Mind, are so far beyond all the World can promise, much more give, that, when weighed in a true Ballance, they prove lighter than vanity.

The Lord God out of his Love to Man, doth use all means, leaving none unessayed, that He may obtain the Mastery of the Soul: when Earthly Satisfactions do carry on this Design, they are allowed us: But if they [Page] prove Retardments, the same reason doth call for their Removal. An absolute Belief of the Fulnesse of the Love of God, who maketh all things work together for good to them that Love Him, will secure the Peace of the Soul so entirely, that none of all the Batterings of Passion will brangle it. And it is by these scorchings of Affliction that God draws in many to dwell under [Page] the shadow of his Wings, where they are in safety; whereby they come more actively to attempt, and carry on a Triumph over all the Entanglments of Sense and Passion. Thus the Foundation of our Joys and Hopes (the Love of God in Christ) remains unmoved, however the Outside of our Condition, which is but our Exteriour happinesse, may be subject to Change.

[Page] It is by these Considerations (of the Truth whereof, by the interiour operation of the Spirit of God, we are perswaded) That the Faith and Fear of God, doth guard our Minds and preserve them in Perfect Peace: So that we are not afraid of evil Tydings, every one whereof, carrieth that Strength and Evidence with it, that to it quickly the Assent of the Mind is gained. And although [Page] [...] [Page] [...] [Page] the Fetters of Nature and Passion, not being wholly, while in the Body, broke off, they will as a Hurrican, master for a while the whole powers of the Soul. Yet that fury being over, in cold blood do they begin to condemn themselves, and to amass those comforts of the Gospel, by the Force whereof and the Assistance of Heaven, they at length become Proof to all the Assaults [Page] of their Enemies.

Hither to have we seen, that a Raging Sorrow, is not the Debt we owe to the Memory of the Dead. Neither did David (whose Practise upon the removal of His beloved Childe, doth clearly discover his Temper, upon the like occasions) intend any such thing when he saith, Know ye not that there is a great Man fallen this day in Israel. Neither is [Page] a sullen negligence of the Providence of God, the Stilnesse Virtue requires. Betwixt these two doth the Writer to the Hebrews direct, our course. For he wrote, My Son, despise not thou the Chastning of the Lord, nor faint when thou art corrected of Him. When therefore the Fall of a Great Person doth allarum us, we should diligently heed and Observe the Voice of it. We should hear [Page] our selves thereby called to an Elevation of Soul beyond all Earthly Enjoyments, and to consider how little our Hearts should be fixed on such things. May be that Love hath made us forget our Work, and the Lord by snatching it from us doth court our Kindnesse; Yea, forceth us to it, by the retiring us, from the bewitching enchantments of Sublunary Contentments; that [Page] so being beaten of the other Objects of Desire, He may be unrivall'd in the Possession of our Heart. The least slip of Adulterous Love, will be accounted unpardonable and quench all the others kindnesse, or rather inflame it into a Fury and Revenge. Thus the Jealous Eye of God, if it find us gadd a whoring after strange Loves, and give the Highest of our Love to the Creature, [Page] then an Incensed Creator removing His Rival, doth loudly call us back to the duties of our wedlock.

And Further, then must we also have a just value of the Worth and Virtue of Him who is fallen, by numbering up his severall Excellencies which will never shine so bright as Then. While the Person is alive, His present Worth doth so choak us with Joy and Complacency that scarce [Page] have we leisure to run over the foregoing instances of his Life: which when He is Gone; being summed together in Our Remembrance, and endeared to us, by the Privation of our equally Beloved and Admired friend, cannot but Highly encrease our esteem of Him, That so when Dead He may live in our Memories: as that Queen, who, thinking no Tomb worthy of her deceased [Page] King and Husband, did drink over over his ashes, and so buried him in her own Bowels.

And sure those Impressions of Love and Affection, which are outlived by the Person or worn off by Separation or distance, either, were never real, or, at most, Skindeep. For the Character of true Friendship is indelible. A Bacchick Fury, or Flouds of Tears, or Languishing Fits do well prove the [Page] Strength of Passion; but only a Lasting Esteem demonstrateth the Reality of Love. Neither ought such resentments to be expressed only with Sad Face and Doleful Voice, But chiefly by proposing such a rare Person, as an Example both for our own and others Imitation.

The Sun is in the Firmament, not to be gazed at, but to Guide: and Beacons are Lighted not [Page] for show but service. Many run his Fate, who looking to the Stars did not mind his way, but fell into a Ditch. So their diligent attention to the Virtues of Another, is so far from provoking them to endeavour a resemblance of them, that it proveth but a Scandal, while that remembrance galls them, either fretting them into agonies of Grief and Sorrow, or benumming them into [Page] Idle Heavinesse. Thus as the Brazen Serpent, proposed for a Cure, became an Occasion of Idolatry; So an Exalted Soul lifted up to Glory, being set forth to draw us after it, doth indeed prevail over many to draw them away, not to, but from their Duty. So Corrupt man can suck poyson from the sweetest flowr.

It is now time to bring what is set down in General [Page] to our Occasion. Let not then the Death of this Great Person, choak our Hearts with that Pusillanimous and sordid Passion of Sorrow. He is not Dead, but is Asleep: Neither hath Death triumphed over him, but He hath obtained the Victory. What, though in the Heat of the Combat He hath thrown his cloaths from Him, and striped himself of such burdensome apparel, [Page] which yet will be rescued from the Jawes of Death, in the last scene of His Triumph, The Morning of the Resurrection. Then shall He shine as the Brightnesse of the Firmament. Let Us not therefore Envy his Glory, but rather Congratulate his Happinesse.

Neither should the Apprehension of Our Misery in his being Torn from us Possess our souls with an uncomforted Melancholy. [Page] The Fellowship of our Saviour, the Supreamest of all Earthly Comforts, was, when removed, made up to their advantage that were blessed with that▪ Mission of the Holy Ghost. Upon which Consideration, did our Saviour say, It is expedient for you that I go away. So ought we believe that no Satisfaction on Earth is so great, but can be exceeded by these inward [Page]Ioyes, which the Gracious Lord God will bestow on us, in that measure that is most fit and expedient for us. Labour we therefore seriously a subjection of Mind, to the Good, Acceptable and Perfect will of God.

Let his Memory also be dear and precious to us, and we stirred up to Active Attempts after those Virtues He possessed. Was He Meek, [Page]Humble, Temperate, Charitable, Patient, Pious and Devout: Let Us not onely flauntingly Talk of those Excellent Graces, but silently Study the Practice of them. Let the Impious and impudently Wicked be ashamed, and be You remembered by the death of this Great Man, that you must all once die, and after that come to Iudgement. Me thinks this Thought should start [Page] you and stop your carreer, lest you drive into these unquenchable Flames ere you be aware. Learn you that are satisfied with the Praise of being no ill men, from the Example of this Great One, not to Halt betwixt two Gods. You must either love God or Mammon.

It was said by Him, that spoke never amisse, He that is not with me is against me. Be therefore Holy, as your God is Holy: [Page] and be ye Followers of this blessed Disciple, as he was a Follower of Christ.

You also that are entered into the School of Christ, Be not as Babes, ever Learning, and never coming to the Knowledge of the Truth: But go on to Perfection. Be not Cripled with, or detained under, the Pedagogy of Forms; but Imitate this Great Man, by Tasting and Feeling the Power of the Divine Life, [Page] transforming and uniting your Souls unto God. And Love one another, and let nothing be done through Strife or Vain-glory. Learn that Wisdom that is from above, which is first pure, then peaceable, gentle and easie to be entreated, full of mercy and good fruits, without partiality and without hypocrisie.

And for these whose Souls have not overly tasted of the Waters of [Page] Life, but are vigurously wrought upon by the Mighty Power thereof, seeing this Great Soul with that Cloud of Witnesses that are passed into Glory, they will be animated to run with Patience, that race, that is set before them. Forasmuch then as Your Labour is not in vain in the Lord, be ye stedfast, unmoveable, alwayes abounding in the Work of the Lord.

It is now time to Conclude, [Page] for I doubt not but upon such a Speaking Occurrent as this, Every one will be ready to supply themselves, with such fit and suitable Considerations, as may most conduce toward that End we all ought to aim at. So that I shall need to say no more, but know ye not, That there is a Great Man fallen this day in Israel.

FINIS.

[Page]

§

§

[Page]

A DISCOURSE On the Memory of that Rare and truely Virtuous Person Sir Robert Fletcher OF SALTOUN:

Who died the 13. of Ianuary last, In the thirty ninth year of his Age.

Written by a Gentleman of his Acquaintance.

2 Sam. 3. 38.

Know ye not there is a Prince and a Great Man fallen this day in Israel.

EDINBVRGH, Printed by a Society of Stationers, Anno Dom. 1665.

TO THE READER.

[Page]

[Page]

SVch is the Force and Tyranny of Custome, that Somewhat must be prefixed to the following Discourse.

The Occasion was told in the preceeding Page: At which time Love and [Page] Regrate, were bringing to the Authors Remembrance, many Instances of that Excellent One his Worth and Virtue.

He feared least in that Croud, many precious Reliques of his dear Friend might be lost. He thought therefore, that to digest them into a Regular Composure, would be the surest course to preserve them.

In which attempt, He had also an eye at the satisfaction [Page] of some Others, but did intend nothing lesse than the Presse. Else may be He would have been more Backward in it.

It was in hast He wrote it: and you have it here with the same defects, which at first dropt with it from the Authors Pen: for neither his Leisure, nor his Humour, could well allow him a serious Review of it. Only some Amendments were made by the [Page] Pen of another: Yea, He could heartily wish, it had been guilty of greater Errours and Faults; That so, both It and He might have been excused from this Pennance, which the Importunities of Others, to whom neither the Design nor Discourse was unpleasing, hath enjoyned.

If the Vndertaking be thought Unusual, all the Answer intended for That is, The Person was Extraordinary.

[Page] Some will, may be, say too Much is said of Him. Well! But Others think there is too Little. And I know, with great Truth, More might have been said.

Some will call it too Flaunting, Others, too Flat: The Author knows of a Sanctuary from all Censures, that is, a Carelesse Indifferency.

May be it will find favourable Reception with [Page] some, if it be not more Vnfortunate in Print, than it was in Writ. Sure it will not be unwelcome to those to whom that Rare Person was not Vnknown. For as in the absence of the Sun, these Rayes which are reflected, though from the uneven and spotted surface of the Moon, are not ungratefull: So that shining Soul being now gone from our Horizon, This Representation [Page] of Him, although the Rude Essay of an unpolisht hand, will not be disdained, except in spight that so good a Them should be ill managed. The Author will detain you no longer: but leaves the Discourse to your Perusal, and Himself to your Charity, And so bids you Farewell.

Information about this book

Title statement

A discourse on the memory of that rare and truely virtuous person Sir Robert Fletcher of Saltoun who died the 13 of January last, in the thirty ninth year of his age / written by a gentleman of his acquaintance.

Burnet, Gilbert, 1643-1715.

Edition statement

1665

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A30337

ID [STC]

Wing B5778

ID [STC]

ESTC R37517

ID [EEBO-CITATION]

16964620

ID [OCLC]

ocm 16964620

ID [VID]

105529

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A30337)

Transcribed from: (Early English Books Online ; image set 105529)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1610:37)

Source

— A discourse on the memory of that rare and truely virtuous person Sir Robert Fletcher of Saltoun who died the 13 of January last, in the thirty ninth year of his age / written by a gentleman of his acquaintance., Burnet, Gilbert, 1643-1715..

Extent

[10], 180 p.

Printed by a society of stationers ...,. Edinburgh :: 1665.. (Running title: On the memory of Sir Robert Fletcher.) (Attributed to Burnet by Wing and NUC pre-1956 imprints.) (Imperfect: print show-through, with slight loss of print.) (Reproduction of original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.