A MONUMENT OF MORTALITY, UPON THE DEATH AND FUNERALS, OF THE GRACIOUS PRINCE, LODOVICK, Late Duke of Richmond and Lenox: Earl of Newcastle, and Darnley, etc. Lord of Torbolton, and Methuen: Baron of Settrington, etc. Knight of the Noble Order of the GARTER. Lord high Admiral and great Chamberlain of SCOTLAND. Lord high Steward to the Kings most Excellent Majesties most Honourable : Gentleman of his Bedchamber: and one of his Majesty's most Honourable Prini● Council for ENGLAND and SCOTLAND. Captain of an hundreth Scots-men at Arms of the French Kings Ordinances. By JAMES CLELAND Doctor in Divinity and Domestic Chaplain to his GRACE. LONDON Printed by William Stans by for Ralph Rounthwaite. 1624. TO THE ILLUSTRIOUS PRINCE, ESME, Duke of Lenox, Earl of March and Darnley: Lord of AUBIGNY Torbolton Methuen: Baron of Settrington, etc. Knight of the Noble Order of the GARTER. Honourable LORD, Lo here A Monument of man's Mortality, erected in haste, to represent the Death and Funerals, of my good Lord, your Noble Brother; whose heroic LIFE requires more leisure to build A MAUSOLE to his Immortal Memory. Mean time I offer unto your Grace, these mournful Spoils, and funeral Trophies, as most proper and due unto you; his Successor and Jnheritour; in assurance you will accept them favourably, and with your gracious aspect, give them, a speaking-power, as the Sun's reflection did on the Image of Memnon. The Ghostly visage of his Effigy I know, cannot affright your Grace, who is ready and prepared at all hours for Death; nor (I hope) will the representation of it, renew your grief, as josephs' particoloured Coat, caused sorrow to his father jacob, and Caesar's shirt to Calpurnia: But that you will look and behold in it as a Mirror to see your Fate, as your Fortune; and so esteem me for ever one of April 20. 1624. Your Grace's Most humbly Devoted in all dutiful observance, JAMES CLELAND. IN JUSTA FUNEBRIA, OPTIMI PRINCIPIS, LODOVICI, Ducis Richmondiae, & Lenoxiae, etc. EPITAPHIUM. Dum Populum, Proceresque suos JACOBUS in unum Cogit, & Europam terror ubique tenet. Spes populi, Procerumque decus LENOXIUS Heros, Non expectato funere raptus obit. Prô Superi! non haec mors est, sed Publica clades, Quam Rex & Proceres, plebs populusque lugent. Egregiè factum Funus Moestissma Coniux Produxit; Ciniri gloria magna fuit. MONUMENTUM MORTALE, In Obitum Optimi Ducis RICHMONDIAE & LENOXIAE, etc. B. M. P. VIde Mortalis quisquis es, hoc te Monumentum rogat, se ut aspicias, & Speculum Putes aut Scholam. Viden' formam mutatam, gloriam marcidam, evanidam Pompam? Triumphus est Mortis, fati Trophaeum, fragilitatis documentum. Disco omnia praecipits cursu fluere, lubrico orbe versari, raptari, avolare, vanescere. Fui, non sum: aut quicquid Sum Puluis, cinis, terrae pondus, Parcae spolium, dum melior pars mei in caelu●● ascendit, unde descendit, ubi quiesco, Quis Fuèrim, s●lubido audire est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breus capies. Interim ne mirere quisquis es, hoc tanto tamque inopinato eventu, neue curi●su● 〈◊〉 hic causas investiga, non vis, non casus, non ordo eternus fatorum, Me de medio; sed unus Ille Omnium rerum Moderator sustulit, ut post tot exantla●os labores, in perpetuum cum eo vinam, ac conquiescam. Hac moncre volui, nunc abi, sed heus tu: Deum Verere, Regem reverere, hoc tantum. Vale. A Funeral Discourse, UPON THE DEPLORABLE DEATH OF THE GRACIOUS PRINCE, LODOVICK, Duke of Richmond, and Lenox, etc. ALthough joseph of john 19 38. Aramathea, and Nicodemus begged of Pilate the body of JESUS, and on the day of preparation, wrapped it in a fine clean linen cloth, embalmed it with odoriferous spices, buried it, and so gave him the last duty of jewish Ceremonies, & the first of Christian Funerals: yet Marry Magdalene, and the other Marry, could not be satisfied with all that was done by joseph and Nicodemus for their Lord and Master Christ, unless in the next day after the Preparation, their poor balm had gone likewise for him. After which imitation of these two Maries, I cannot content myself with what hath been done by others hitherto, for my late Lord and Master, the Duke of Richmond and Lenox (though most sufficiently) except I bring some Sindon of my own now, and buy some Balm, to bestow upon his Grace. Yesterday you heard how the Lord Keeper most accuratly and affectionately expressed my Lord Duke his Heroic life: to day (with permission) I will represent unto you and others afar off, his Deplorable Death, and Christian Funeral. Behold them then both in this Monument, as better to be considered by the Eye, then by the Ear; by the Gravers pencil, then by the Writers pen; by silence, then by discourse. In this Monument which may give fear to the Faithful, amazement to the Profane, and sorrow to all men. For on the sixteenth day of February last, in the King's Palace of White-Hall, whiles the King's Majesty, the Prince, the Peers, and the Noblemen of the Land, were ready to ride in state unto the High Parliament of England: Behold, an ancient Statute from the highest Court of Parliament in Heaven, put in Execution upon this honourable person my Lord Duke of Richmond and Lenox. This Execution was served upon him, whiles the people expected a pomp, and whiles I for my part was preparing another jacob Triumphant, or King james Second Triumphs, in Executing his Statutes and penal Laws against all Popish Policies, and:::::: Practices, within his Majesty's Dominions. But, oh, the sudden change, and strange passage of the people's expectation, and my design; from a glorious Pomp on Horseback, to a mournful Hearse followed afoot; from a Triumph to a Tomb; from the Trophies of joy, to the Spoils of sorrow; in a moment, all my thoughts turned to a Monument. This is ever the miserable condition of man, to mix sour with sweet, or else to join them so inseparably together as a concave superficies with a convexe. In that morning all the Court, and City of London were full of mirth, but about noon all in mourning; then in pleasure and delight, soon after in sorrow and sadness. Thus the clearest days have their storms, the evening is not answerable to the calmness of the morning, nor to the clearness of the noonday, but the Sun eclipses, the Clouds overcast, and the Day is changed into Night, or darkness. The Statute that was Executed so peremptorily upon this honourable Person was first enacted in the upper House of Parliament in Heaven, generally against all men; All men Heb. 9 27. must once die; and then received, and resolved upon of all in the lower House of Parliament on Earth. Here, God's Word, Reason, and Experience, the three States of our Earthly Parliament, have ratified and confirmed it, una voce, without appeal. God said expressly, In that day wherein thou Gen. 2. 17. eatest of the tree of knowledge of good and evil, thou shalt die. Though Satan, a liar from the beginning, said to the Woman, Non omnino Gen. 3. 4. moriemini, Ye shall not die at all; and our Mother Eve minced the matter, with ne fortè Ibid. v. 3. moriamini, lest perchance ye die; yet Gods sentence passed upon her, and her husband Adam, and all their posterity never to be repealed, or reversed. Dust thou art, and to dust thou shalt return Ibid. v. 19 again. As Levi was in the loins of Abraham Heb. 7. 5. when he paid tithe or tribute, so were we in the loins of Adam, when he did eat of the forbidden Tree; his disobedience is in us unexcusable, the doom and punishment of Death due unto us irrevocable, and all of us, of what estate, age or degree soever we be, are (without some rare and extraordinary dispensation, as that of Enoch and Elias was) liable unto the same. We must needs Die, said the wise 2. Sam. 14. 14. woman of Tecoah to David: You a Sovereign and I a Subject, you a man and I a woman, We must needs die, and are as water spilt on the ground. David confessed so much on his Deathbed, I must go the way of all the earth. Which 1. Reg. 2. 2. the Prophet jeremy expoundeth with a threefold jeremy c. exclamation, or terrible acclamation, O Earth, Earth, Earth, hear the Word of the Lord. We must have ears to hear them of men, but our eyes only will hear that of God. We understand him in seeing these great and terrible accidents unawares to us. Earth which comest from Earth: Earth which art fed with Earth: Earth which remainest on Earth: Earth which goes to Earth: Earth in thy birth, in thy life, and in thy end, behold a Great Man of the Earth returns to Earth. Emperors, Kings, and Princes, you are but dust, know it; your Crowns and Sceptres depend of God, acknowledge it: your body is but of clay, think and say it, and therefore you must needs break, and be dissolved. Say Prince, say peasant, say rich, say poor, say all and one, with holy job. Corruption thou art my job 17. 14. father, rottenness thou art my mother, Worms and Vermin ye are my brethren and sisters, say, grave thou art my bed, sheet thou art my shrine, earth thou art my cover, green grass thou art my carpet, say Death demand thy due, for thy seizure is without surrender; and from thy decree there is no appeal. It is not the Majesty of the Prince, or holiness of the Priest, strength of body, feature of face, learning, riches, honour, or any secular regard can plead against Death, or privilege any person from the Grave. Nereus' the fair, Thersites the foul; Pyrrhius the Cook, Agamemnon the King, Absalon with his beauty, and Lazdrus with his blains, must once Die. For Statutum est, it is appointed all once to Die. Heb. 9 27. It is not eminency of Office, or Dignity can privilege thee: for David who was a King Ps. 82. 6. himself, a Prophet, and a man after Gods own heart, setteth men as high as they may go, I have said ye are Gods (nuncupatiuè not substantiuè) and the children of the most high. This is man's advancement. But he bringeth them as low, and hath But for them, But ye shall Die like men: and ye Princes, and Great Ones shall fall like others; here is his abasement where the names of God and Man here show their great difference. God signifies force support, and the foundation of all; but M 〈…〉 imbecility, infirmity, and so feeble a thing, as it cannot stand of itself: mortal and Divine are opposite and contraries. God who made the World at first of nothing can mar the Isa. 40. 23. greatest in a moment: he bringeth Potentates to nothing, and maketh the judges of the earth as vanity. It is not the strength or stateliness of any Place, Palace, or Territorie, Towne-gates, Guards, or Royal Armies can protect thee from Death. For, pale Death knocketh with the Horat. same fo●te at the Palaces of Princes, as well as at the Cortages of Clowns; if it enter not at jer. 9 3. the gates with full force, it will ascend by the windows with great fear. And we see that wise men Die as well as fools, rich Die as well as poor, Noblemen as well as vulgar or ignoble, in a word, the good and godly men as well as wicked and profane. For, Ps. 89. 47. what man is he that liveth, and shall not see Death. Lastly, as no height of honour or estimation can privilege thee, no safety and sweetness of place protect thee; so no power or policy can preserve thee from the fatal dart of Death. The King cannot save himself by the multitude of his Psal. 33. 15. Paul. jovius de vit. Tamberl. Q. Curc. in vit. Alex. host. Tamburlaine, the terror of the world, Died with three fits of an Ague, as Paulus jovius writeth. Alexander that famous Monarch, acknowledged in his own person this humane frailty, when in the Olympike Games falling in the dust, and perceiving therein the length of his body, he confessed with grief that seven foot of ground were sufficient to make him a grave. Death only, Iu●enal. (Mors sola fatetur) showeth how big men's bodies are. Wherefore be our days never so few, or our years never so full, resolve we must, according to God's Word, We must all once Die, wheresoever, or what state soever we be, no resisting, God alone can say, Sum qui sum, I Exod. 3. 14. am that I am; and will be what I have been. Plutarch. Men can say nothing else, but I am and shall not be. Witness this the Lacedæmonians song of three parts; Wherein the Elders sang, We have been strong and are not now; The Youth replied, We shall be strong but are not yet; The Middle-aged sang, We are now strong but shall not be. What shall I say more? All mankind must needs sing this: Aut sumus, aut fuimus, aut possumus esse quod hic est: We are, or have been, or may soon be, such as this Our mournful Object. Reason, proveth the same, as Plato in Timaeo, Plat. in Tim. De Orthodox. fidei de longit. & breu vitae. Arist. Physic. Every thing that is composed must be dissolved. Damascen, Every thing that is made, is subject to be marred. Aristotle holdeth, that every body composed of contrary elements, disposed into contrary humours, must at length have a natural date of corruption. Man is thus, who as he is the King and Master of all things sublunaries, so is he the most mixed and composed of all creatures. For he is made of an immortal soul, and corruptible body subject to Death; his soul ascendeth from whence it came, his body boweth and bendeth downwards: the body is composed of four contrary elements, which in him are still at Deadly wars daily: his soul hath a bright, clear, neat wit, and understanding in it; so hath it a blind will, and foul affections: the one part of his soul is reasonable, the other part altogether brutish and full of sensuality; so that Man by Reason of the Philosophers, must Die. Again, what saith Nature? is there a generatur? there must be a corrumpitur; every oritur must have a moritur; is there an introitus, there must be an interitus; every beginning must have an ending. We receive a life of Nature, to render it; we enter into a life, to go out of it. There is not an intrat without an exit in this life's Tragedy; a very Tragedy (I say) for the most part, because we are all borne crying, we cry dying; we come in with moan, and go out with a groan; let life have leave to flaunt and brave it a while on the Stage of the world, yet all but a flourish, all is but a flash, Death still plays Rex, strikes all the Actors, one after one, with a mortal blow; there may be a little mirth in the midst, but Death at the last strongly steps up and grimly comes in with a terrible Epilogue, and concludes all, and Death makes an end, so Death in the end is the end of the Play; for we must all Die. God and Nature are agreed upon the point, her dutiful submission to his Imperious Must, must needs make all men mortal, all men Die. All, both good and bad are Actors on this stage of Mortality, every one acting a part (as I have said) some of less, some of greater dignity; and the Play being ended Exeunt omnes, every one goes off the stage, and as Chesse-men without difference they are swept from the table of this World, wherein one was a King, another a Queen, a third a Bishop or Knight into Earth's bag; only this distinction being betwixt good and bad, that the good are Actors of a Comedy; and howsoever they begin, they end merrily: but the bad, are Actors of a Tragedy, and howsoever they begin, or proceed, yet their end miserable, their Catastrophe lamentable. And to conclude this point, as the tree falleth, so it lieth. Eccles. 11. 3. On every man's particular Death, his particular judgement attendeth, either of the souls eternal bliss in heaven, or everlasting woe in hell, which all the praises, prayers, and preaching of men, Saints, or Angels cannot reverse. A consideration by the miscreant Atheist much contemned, by the temporising Politician greatly neglected, by the carnal gospeler slightly regarded by the Pope's pardon purchasing, and pickpurse-Purgatorie believing Papist corruptly entertained, and by very few of the best Professors so sincerely and seriously thought on and embraced, as it ought to be. For it is the great fault, not only of great men, whose greatness maketh them too often forgetful of goodness, but even of us all, high and low, rich and poor, great and small, that we never think on Death, or prepare to Die, till we find and feel we can no longer live. Yea we so embrace, admire, adore, and dote upon this glittering World, and are so loath to leave the ruinous Tabernacle of our corruptible flesh, that we are not content or willing to go to heaven, till we see there is no remedy, we can stay no longer on earth: yet Die must all. Experience, likewise teacheth us we must all Die, to day our Superiors, to morrow our inferiors, even now our equals Die while we are living. Look above us, below, within, without, and round about us, all tell us we must all once Die. Consider we the things that are about us, we shall see the apparel on our backs, made of the wool of beasts, that are Dead, the silk we wear, wrought by worms which Died in the work, the gloves on our hands, the shoes on our feet, the skins of Sheep or Neat, who lost their lives to cover our nakedness. The meat on our tables, the members of creatures that have died to maintain our lives. But what need have we of these demonstrations, and resemblances to convince us of our Mortality? since we have both a continual sight of it in others, in our parents, brethren, kinsfolk, neighbours, and acquaintance, which are gone the way of all flesh before us: and also a daily sense of it in ourselves by the aches of our bones, heaviness of our bodies, dimness of our eyes, deafness of our ears, trembling of our hands, baldness of our heads, grayness of our hairs, that very shortly we must follow after them. Nay, do we not consider that our eyes every night Die to sleep to show us in last we must sleep in Death: the hair of our heads, the nails of our fingers calling so often for polling and paring, tell us that the whole body must shortly be shaved by Death. Our stomach still digesting our meat, and craving for more, showeth us the insatiable manner of the grave, that having eaten and digested our Ancestors, gapeth for us, and when it hath devoured us, will hunger also for our Successors The worms take possession of us, almost as soon as we do of life, and have bespoken us even in our cradles, for their fellows that await us on earth. Thus Death is already in us and on us, we it on our faces by wrinkles; we bear it in our brows, whose furrows are the emblems of the Grave; we put it on our backs in our clothes, and are clad in Death from top to toe; we cram it in our mouths with our meat; we have it in our bones; we carry the handsel of it in our bowels: show me where Death is not? yet alas, the Devil doth dease us, the World doth so blind us, and the sensuality of the Flesh maketh us so extremely senseless, that we neither hear, nor see, nor feel, what lieth so heavy upon us. If we be young, we fear not Death at our backs; if sick, we feel not Death treading on our heels; if old, we look asquint and see not Death before our eyes: such is our dulness that neither God's Word, Reason, nor Experience can teach us, We must all once die. The first proof of those three testimonies on earth, should persuade all those who believe in God; the second, those who follow the light of Nature; the third, all sort of people. Though we had neither Reason, nor Experience to tell us, We must die, yet God's Word is sufficient to evince it: though the Word of God proved it not, yet Reason and Experience would force us to believe it: though we had neither the one, nor the other, of God's Word, and Reason, Experience alone were enough to open all men's eyes in the World, good or bad, faithful or unfaithful, wise or fools, We must all dye. How evident then this Statute is you may easily observe by these three clear lights of the World, whereof every one of them apart, or by itself is more than sufficient to prove this sentence, We must all once die. Whereof the first showeth unto the understanding, things that are above Nature, and begetteth faith in it: the second, natural things and above the senses, and give unto them knowledge: the third, which is Experience, the Mistress of Fools aswell as of wisemen, showeth unto the senses things that are under Reason and imprint in them a feeling. A man that cannot, nor will not learn by these three Arguments, We must all once die, he is a Pagan among Christians, a beast among men, a Dead man among the Living. Nay the very Heathen or Infidels themselves Pier. in hierogliph. lib. 45. pag. 470. Coel. Rhod. lib. 11. c. 19 Lactant. l. 2. de diuin. Instit. de tribus Parcis. Fusius Euseb. lib. 6. de praepar. Euang. acknowledge this Lesson by their Poets, who painted out unto them three Destinies or Goddesses, Cloth, Lachesis, Atropos, and have feigned tha● at the birth of men, they do spin the life of every one, and limit their days, cutting off their course when they please, either in the beginning or in the midst without any hope of return. Those three are called Parcae in Latin, by an Antiphrasis, or contrary speech, because they spare no person: or else, according to the opinion of Varro Aul. Gell. lib. in A. Gellius, from this Latin word Partus, that is to say, childbirth. For as Fulgentius saith in his Mythologick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth calling forth, is she that bringeth the child out of the Mother's womb: whose sudden Lachesis, which is lot or hazard receiveth the child, and draws the thread of its Life: as Atropos in an instant cutteth the thread of Life without Order, Reason, or Law; which made Plato call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inexorable, or inflexible. So that you see by the very Pagan Poets, our Life is but a bottom of thread, which the three Destinies wind in their hands to dispose of our Life freely thus. Clotho colum bajulat, Lachesis trahit, Atropos occat. Our days cannot be long depending altogether of a little weak untwisted thread, tenui Ouid. pendentia filo; and are still in running like a round bottom or a ball. So the Heathen Authors imagine to themselves a Phantom of bare bones without skin or flesh, having a Crown on its head, a Sith in one hand, and an Hourglass in the other; thereby to represent the Empire, Power, and effects of Death, over all the Universe under the Heaven; especially over Kings, Princes, and Potentates of the World. To this Crown of Death, appertains that Hieron. ad Eustoch. degrading of persons, whereof Saint Hierome speaks to Eustochium, You know not in what time or age Croesus began to obey? At what hour Hecuba, or Darius his Mother? And this Civil Death of servitude is harder, and more painful, then Natural Death; and it may be applied that the Prophet john saw in his Revelation. Apoc. 9 6. And in those days shall men seek Death, and shall not find it, and shall desire to Die, and Death shall fly from them. Or the Crown, is to signify, that Death Crowneth the Dead: as Hannibal gave a Crown to the body of Marsellus, Cleomenes to Lydia's, Pericles to Paralas, Augustus Crowned Alexander's Monuments, the Urn of Demetrius his Ashes was Crowned; and when as the Emperor Adrian demanded the reason from the Philosopher Epictetus, he understood that those Crowns did belong to the Dead as Victors over Life, job 7. 1. which is but a perpetual Warfare. Never Monument, or Tomb deserved better to be crowned then this of our Great and Gracious Prince, Lodovick, who hath crowned all the actions of his Life with immortal Crowns of glory and reputation. Though we should give him as many as they did number in Ptolemy's pomp, and at Sulla's Funeral, or as many as Nero dedicated to jupiter Capitolinus, like unto those which Greece presented unto Berenice upon Golden Chariots, yet they should not equal his Merits now after his Death. Deaths Sith signifieth, All flesh is grass and Isa. 40. 6. the beauty and gracet hereof is as a flower; and so soon as the Sith moweth, or cutteth down all the grass in the Meadow, it spareth none, nor makes any difference, or inequality, but cuts down all alike. If any thing be more seemly, more amiable, more goodly, more gracious, more glorious, in man it is but as a flower, which though it be more fair in show, and more fragrant in smell then grass, yet as grass withereth, so the flower fadeth: Even so, the greatest power, pomp, authority, estimation, and most illustrious estate of man, is cut down and decayeth. The Hourglass in Death's left hand, sheweth how much of our life is spent, how that remaineth is in a continual running, and there is no stay of it. How long soever man's Life be, he hath properly but one hour, which thrusts forth his last gasp is his hour; all the rest is no more his. Whatsoever he hath done in his life is considered by this last hour, the judge of all his other hours, the most difficult of man's Life. He that is Author of the first and disposeth of the last, doth only know it, foresees and mocks at man who thinks he is fare from it. Before the last sand of this last hour be run, he cannot Crown his felicity: We must praise safely after dangers, Navigation in the Port, and Victory in Triumph. Who can commend his Life and hold himself so happy, whiles that the time past ministers unto him matter to lament, and that which is to come, to fear? This My Lords hour was feared of all his Friends, Servants, and Followers, yet not expected of any: Every man did apprehend it as a change of his condition, but for that they held it to be a fare off, the opinion of the length of time did moderate the apprehension, and the less it was foreseen, the more fearful hath proved. Our Christian Doctrine and pure Religion, term those Fates, Destinies, Phantomes, and Fictions of the Poets, A Disposition of Divine Providence concerning man's Life and Death. So that neither Comfort nor Blessing, Cross, nor Curse can come unto us, but by God's Providence and foresight: not a hair of our heads can be diminished, nor a cubit cannot be added unto our stature, without the Providence of our heavenly Father. It is neither Constellation of Stars, influence of the Celestial bodies, conjunctions of Planets, nor any such notional fantasy of an Astrological brain, that can work our weal or woe, our Life or Death: but it is God that seethe all, and his Providence that disposeth. Whose disposition being eternal and innumerable, as being in the Spirit of God, doth not impose any necessity, and in that she carrieth her effects into things that are humane and created, she is temporal, mutable and contingent. So as man being considered as temporal, he is under Destiny, but in his principal part, which is immortal, he is not subject unless he list. The action of Destiny, upon the matter is necessary, the effect is not. As the great God, who is the judge of Life and Death, hath disposed of the life of this great Duke, by so fatal and mournful Death, to the end, all that depend on Princes, should know they be the effects of his great justice, and that they put not their trust in Princes: nor in the Psal. 146. 3. Son of man, in whom there is no help, or else to show that the World and all her greatness are but a shadow, dust, and a puff of wind. Now, seeing we have been every way sufficiently taught, by God's Word, Reason and Experience; by the Ancient and Profane Poets, and Philosophers, that there is no sure rest or residence for us in this World, and that here we have no continuing City, but live every day and hour in such uncertainty, that the highest, healthiest, holiest, happiest among men, cannot promise to themselves to morrow, let us esteem of every present day, as the day of our Death, and make such a conscience of all our Ways, Words, and Works, as if we were presently, to give an account of our life. He that thinketh always of Dying, will be circumspect in his doing. The Meditation of Death is a Christian man's Philosophy, and rightly used may well be termed mentis ditatio, the enriching of the mind O let us therefore as careful Christians, be continually exercised in this study; and as cheerful and faithful Professors, be always busied in performing those righteous, and religious duties, which we would do if we were Dying: and because that Death in all places waiteth for us, let us expect it every hour, suspect it every where, and be at all times prepared for it. Especially at this time, let the dreadful spectacle of Death before our eyes in this my Monument, be as a shrill Trumpet, sounding aloud that message of Isaiah to Ezechiah in our ears, that it may sink deep in our hearts. Set thy Isa. 38 1. house in order, for thou must Die, and shall not live. Dispose of thy temporal affairs, leave not thy Lands entangled, thy substance intested, to be a cause of variance to thy posterity, make thy Will, do it in time, whilst thy thoughts are free, thine affections stayed, and thy Reason not distracted with fear, or senses disturbed with pains, so shall thy Testament be testatio mentis, a witness of thy mind. Whereas on the contrary, if thou put over the disposing of thine estate to that troublesome time of sicknesses, when thine head acheth, hand shaketh, thy tongue faultereth, thine heart fainteth, and every part is pained, it may justly be feared, that neither thy words or writing will so express thy meaning, but that thou shalt be easily drawn to make a Will after another's mind, rather than thine own. Death hath a thousand Diseases to kill us by, which made the Cabalist Rabbins observe nine hundred and seven sorts of natural Deaths upon this Verse of David, Unto God the Lord Psal. 68 20. belong the issues of Death, not counting the infinite number of violent Deaths by which a man may Die. And to speak apparently to truth, there is a greater number of Deadly Diseases and sicknesses in a man then there are Bones, Veins, Sinews, Muscles, Arteries, Tennons, and all the parts of a Man's body. Cut up an Anatomy, and consider every particular part of man's body, and you shall not seek nor find one joint free from the darts of Death. She can kill us in the Head by an Apoplexy, by a Syncope; in the Eyes by blindness, Ophthalmies, and Suffusions; in the Ears by deafensse, and run; in the Nose by bleeding, in the Mouth by Cankers; in the Tongue by Swelling and Ulcers; in the Throat by Angines and Squinances; in the Stomach by rawness and coldness; in the Liver with obstructions; the Spleen with hardness; in the Belly or Bowels, with the Colic; in the Kidneys with gravel; in the heart with beat or pant; in the Sides with Pleurisies; in the Hands, in the Feet and Toes, with the Gout, Knots, and Cramps. To conclude our whole Body, and Members are seized on by these ordinary Diseases, and such. Besides a sudden Death may seize on you: you may Die in sleeping, or in sounding, or fainting as we see daily infinite Examples. A man may be murdered in the field as Abel was: Gen. 4. 8. a man may fall backward sitting quietly in his 1. Sam. 4. 48. Chair, and break his neck, as Ely did: or Isa. 37. 37. Die in the Temple as Senacherib: or at the Altar as joab. While jobs Sons were feasting, 1. Reg. 2. 34. the house fell upon them: While the scoffing Boys were mocking of God's Prophet, Bears 2. Reg. 2. came from the Wilderness and devoured them: Num. 16. 31. When Corah and his company were contending, the Earth opened and swallowed them. In a word, all our Life is but a Consumption unto Death; sorrows of mind, and sicknesses of the body, are but the Harbingers of the grave. Search the Gospel you shall find one blind, another deaf, the third lame: One Lazar lying at Dives gate, another at the Pool Luke 16. 24. of Bethesda, a third at the beautiful gate of the Temple: you shall find, here a Leper crying, there a woman with an Issue of Blood adoring. Here the house untiled by the sick of the Palsy: there the Graves haunted by men possessed of Devils. We cannot (saith Saint Augustine) tell what to call our life; whether a Dying life, or a living Death, when every day our houses of clay do cramble to corruption. Set therefore thine house in order now, that thy soul be not wearied, when thou art at Death's door, or on thy Deathbed, with secular affairs. Yea, set thine heart in order also, and forthwith dispose of thy soul to cast up her reckonings; turn thyself as Ezekiah did to the Wall, that is, from the World to God. Consider what thou hast been, examine thyself what thou art, premeditate what thou shalt be. Think on thy naked Nativity, and blush for shame; sigh for grief on Death's approaching tyranny, and tremble for fear, or rather that thou mayest be freed from fear, grief, and shame. Weep as Ezekiah did, bewail thy sins past, keep a narrow watch 2. Reg. 20 3. Psal. 126. over thine heart for the time to come. Sow in tears that thou mayst reap in joy. Lastly, (not to leave so good a pattern in any point unfollowed, which, no doubt, was practised by this our Prince) pray too, as Ezekiah did, though thou canst not in the same manner. Lord remember how I have walked before thee in sincerity and truth; yet to the same effect, for mercy, as David did. Lord, remember Psal. 25. 7. not the sins of my youth. And as Saint Ambrose Amb. in Psal. 38. did. Lord, forgive me my faults here where I have sinned, for elsewhere I cannot be relieved, except I have my pardon here, it is in vain to expect the restful comfort of forgiveness hereafter. Now is the acceptable time, 2. Cor. 6. 2. as Saint Paul speaketh, now is the day of salvation. This World is for thy Repentance, the other for thy recompense. Hic locus luctae, ille coronae. Hoc cunaeorum tempus est, illud coronarum, as Saint chrysostom saith. This is the Chrys. in Heb. c. 2. Hom, 4, time and place of combatting, that of crowning, this of working, that of rewarding, this for thy patience, that for thy comfort. Happy, and thrice happy are they which are thus religiously exercised, and Christianly affected. HAPPY then by the judgement of Charity, is My Gracious Lord Duke (as the judgement of certainty, the Lord of all, alone knoweth his) who in a comfortable Christian manner was thus resolved, and in the time of his short sickness unto his Death, piously devoted. As King Ezekiah being summoned by sickness, and the Prophet's short Sermon to prepare for his Death, turned presently to the wall, prayed, and wept; so did this Prince, feeling his frailty, immediately turned to the wall, prayed and wept for his former sins. But alas! Herein differed that King from this Prince, that God added unto the days of Ezekiah fifteen years, but he shortened the days of Prince Lodovick in that same hour. Then he Died in his Bed without any further delay, and slept in the Lord with his Fathers. O Kings, Princes, and Great men, who all your life long run after the dreams and sleep of the World, whose thoughts are wholly anchored upon the Earth, and your hopes have no further extent than the Earth, in picture of this Death, behold that the vanity of your greatness and ambition, (things so vain and frail, as when they seem to glister, and twinkle like Diamonds) they vanish from our sight, and break themselves in pieces like glass. Your spirits being touched with this Death as with an Adamant, should without ceasing turn towards the firm and fixed Pole of that truth, That whatsoever is under Heaven is nothing but vanity, and that the World passeth away with his pride and pomp. And O ye Gentlemen and Commons, come see this picture of Death, knowing of wise King Solomon, It is better to go to the house of Eccles. 7. 2. mourning, then to go to the house of feasting: For that is the end of all men, and the living will lay it to his heart. Lay it to your heart then if you be living, and not stupid, senseless and dead in your mind. Gaze not only upon it with your eyes, as little children do upon their painted Book, not learning their Lesson, nor to your cares only to hear of Death, nor to your tongues only to talk of it, but lay it to your hearts, ruminate, remember, and meditate upon Death day and night. For if ye look upon Death only with your eyes, hear of it, inquire after it, and take hold of it only with your hand, and the heart be fare from it, than it cannot avail or profit you. The eye without the heart is a deceiving eye, the care without the heart is unprofitable, the tongue without the heart is a flattering tongue, the hand without the heart is a false hand, and God will confound all the rest of the body without the heart. Son give me thy heart. Consider the great God, who is the judge of life and death, hath disposed of the life of this Prince by so sudden a Death, to the end Great Britain should know that this must be the end of all men: and as a man Dieth in the favour of God, so without changing or recalling he remaineth. Death being to the wicked the Devil's Sergeant to arrest them, and carry them without bail, unto a Prison of utter darkness; which to the godly is the Lords Gentleman Usher, to conduct them to a Palace of everlasting happiness; yea Death being to the one, as Satan's Cart to carry them presently to execution in Hell, which to the other is as Elias 2. Kings 2. 12. his fiery Chariot to mount them up to Heaven. Again, as Death is certain, so the form is uncertain, we see round figures fall otherwise then Cylinders or Triangles, life ends not all after one manner, the fruits of one tree fall not all at one instant, some are gathered before they be ripe, others fall of themselves; some are snatched away, some pulled gently, and the violence of the wind and hail beateth them down indifferently. My Lord Duke as he lived so he Died, meekly, patiently, like a Lamb; and so soon as he felt his pain of the head increase, and more than heretofore, he turned his eyes towards heaven, and carried his thoughts whether his extreme grief did conduct him. Affliction makes men forget the World, when they must think of Heaven, and it is the livery of the servants of God. He prayed unto God in his Bed, believing assuredly, he who is in all places where he is called on, God in the Crib, God on the Cross, God in the Grave, and God every where, Who hears jeremy in the mire, Daniel. in the Den, who makes a Palace of a Stable, of a Caluary a Paradise, makes of this Bed an Ark of propitition, and sent his Angels thither to assist this soul and bring it unto him. He receives this generous, gracious, gentle, courteous and meek Soul, which never refused his grace to any one that sought it. That great and unspeakable mercy of God fortify us in this belief, and the same truth which recommends mercy unto men; for that God is all mercy, and will rather cease to be God, then to be merciful, who promiseth mercy to those which shall be merciful. God (its true) might have suffered this Prince to have Died otherwise then suddenly, but his mercy had not been so apparent in in any other kind of Death, this being the sweetest and easiest Death, seeing it takes fear and apprehension from Death, which is omnium terribilissimum, most troublesome. He calls these terrible and sudden Death to the absolute power of his bounty, whereas man hath scarce the time to contribute a thought or a sigh. And this Prince himself would not end his life otherwise then suddenly, thinking it unworthy of a great courage to languish betwixt a desire of life, and the fear of Death, and to quit for the interest of his abode, sometimes the use of a member, half Eyes sight, and all his hearing, and to submit himself to the discretion of pain and old age. It is true, a sudden Death, is terrible and fearful to those that are taken unawares, but is not so to those which attend it always constantly, and who did watch, sleep, walk, and eat often with those cogitations, made Christian like discourses, & said so often, that it was not sufficient to know the graces of God, but they must acknowledge them, might well be taken, but he could not be surprised by Death. His desire (you see) was not like unto ours; for we would have wished to have seen him send up his soul quietly to the place of his beginning after a long continuance of years, and that the gracious Duchess his Lady had taken her last leave of him; that he had given Legacies, and tokens to his friends and favourites; finally appointed recompenses for his old and faithful servants, but God think us not worthy of those favours and kindness of our Lord and Master. Wherefore should we rather lament for ourselves then for him; and let us say of him as Rome did of Titus, He is gone for his own good, and for our afflictions: Death which hath raised him to immortal felicities, doth plunge us into a gulf of miseries. We lament justly for ourselves, who see our hopes Dead, and our miseries living, Death hath strooke but one, and hath slain many. The felicity which he enjoys doth not ease the affliction which doth torment us; the contents which he finds in heaven, takes not from us the feeling of those griefs which his absence hath left us upon the earth. If Death after this blow should have broken his bow, despairing ever to make the like shot, that would not cure the wound which his arrow hath made. But if there be anything in this world able to mollify our grief, it is, that diverse nations, and many people have sorrowed for that which we lament. The afflicted receive some ease when as every man bears a share of their affliction. Alas! when the Doctor of Physic, and the Groom of his Bedchamber, drew the Courtaine, and found him cold Dead, without breath or motion, having one hand lifted towards heaven, and the other as is written of julius Caesar, when he was murdered in the Senate, collecta manibus toga honestè cadere studuit, Sueton. in vita C●●s. spread his gown over himself; so this Comely Lord, desiring to Die decently in his Bed, (as he carried himself in all his actions of his life) he pulled up the upper sheet close about his neck, and so quietly gave up the Ghost, not so much as giving one groan. Then alas! all their rubbing with hot clothes was in vain, and to no purpose: when Death seizes one, all the Aurum potabile in the world cannot avail nor will the Bezoar stones help against the heart-beating, nor the confection of Alchermes against the dissentories, nor the feet of Elan against the cramps and contractions of the sinews. No more than Aristotle's arguments, Plato's interrogations, Gorgias his sophisms, Demosthenes' eloquence, Tully's oratory, S. Thomas his fundaments, Scotus his subtleties, Durandus his sentences; nor Hector's courage, Achilles his valour, Samsons strength, Croesus his riches, Caesar's fortune, can prevail against Death. What pen or pencil can represent unto you the just outcries of my Lady Duchess, all the house over? outcries (I confess) so justly and deservingly, that they may approve rather their continuance, then condemn their extremity. How she casts herself upon the ground, teared her fair hair from her head, beating her breast, blubbering or disfiguring her face, and renting her clothes from her back, I am not able to express; nor yet could learned Haelicarnasseus, who painted out the transported Ladies of Rome for their husband's Death, paint out this our Lady's grief and sorrow. Or how should I, or any other figure unto you how the King's Majesty, was amazed at the first doleful news, My Lord Duke is Dead, and ever since hath miss him. Surely Timanthes himself, that inimitable painter of Mourning, if he were alive, and would undertake this picture of the King's grief, he should fail in his art and skill, otherwise then with a veil before Agamemnon's face. Royalty nor Philosophy cannot free, nor privilege him from the first motions, and sudden passions of the mind. Nor yet can I tell you how the Prince his Highness, and the whole Court took these sorrowful news of my Lord his Death, otherwise then by silence, and by all men's tears. Discourses are to no end, neither to augment the grief of the loss, nor to advance the greatness of the glory of this Prince LODOVICK; for the one is infinite, and the other is seen in his Apogea. But tears show that he which was lamented of every man was necessary for all. Tears are better understood then words, it is more easy to weep for this Prince, then to speak of his Princely virtues. Frame, hath sorrowed for this Duke and Prince, like unto a Mother who being a Widow and Old hath lost her own son, and as a Camp or an Army of men hath lost their Captain and Commander. For he was borne in France, (where his woeful Mother yet liveth) and bred there until the ninth year of his age; and now Died their Captain of an hundred men at Arms in Scotland, of the French Kings Ordinances. Then was he in his ninth year brought into Scotland, which now lament and grieve for his Death, as it was delighted for twenty years together with his life there. As also he is universally lamented of every one here in England, where he lived these twenty last years of his life in all honour and love, and now is Dead and Buried with great grief and sorrow. Ireland likewise sorrow for his Death, and hang up their Harps from the touching or trembling of their strings to any pleasant sound. So that his Funeral needed not any hired tears, nor borrowed weepers, called in Latin Praeficae, and in Hebrew Mekonenoth, as it is written in the ninth chapter of jeremy, Every one did afford them with abundance, those which had not their eyes full of tears, had their hearts void of pity and commiseration. Tears which constancy and gravity held in, that they might not appear were no less bitter than those which common grief did cast forth to be seen. If any one had strength to resist tears, it was wanting to fight with sorrow. To tell now what the lamentation of London was, it is impossible and incredible; the people sighed and lamented one to another so: nor can I tell you how the poor people of the Country, even such as never saw him, were sorry for his Death, because they heard of his goodness. Nor yet needed he those Laws of other nations appointed to weep at the Death of their Princes and Great men. As the Egyptians in Diodorus History, wept threescore and Diodor. lib. 2c. 2. twelve days for the Death of their King, and we did now for our Prince LODOVICK, before his Funeral, and will many more hereafter. So did the Sparthians or Lacedæmonians mourn for their King's Death some certain days, as Herodotus writes. Such was the cruel policy Herodot. lib. 6. joseph. Antiq. lib. 17. c. 8. of great Herodes, to cause the chief Counsellors of the Kingdom to be murdered at his Death, that there might some tears be shed then; liking belike that which Medea said in the Tragedy, Mors optima est, perire Seneca de Med. lachrymosum suis, it is to be wished to be wept for: every man wept and lamented willingly his Death, and their tears which flowed in so great abundance, have no other spring then the incredible bounty, goodness, & gentleness. Never people sorrowed for them that were haughty or difficult, who have always pride in their forehead, choler in their eyes, servitude is not less intolerable unto them then Death: People flee from those Princes which never go out of their chambers or Palaces, but like Lions out of their Dens or Cages, to fear some, or to hurt others. We should never grieve for a severe, cruel and inhuman Prince; our tears should but be feigned & forced; but for so good and mild a Prince, so loving to his servants and followers, so much beloved of all, and so respected of strangers, the sorrow can neither be expressed nor limited. Let us, us above all others (Colleagues, and Fellow-servants, of one Lord and Master) weep, weep and lament still for the Death of our Lord: and if any man ask, or object unto us, why lament we for which we cannot remedy, answer with wise Solon in Laertius, we lament because our tears avail us not. It avails not, to tell us that we lament him, not as Dead but as absent, to represent unto us, that we have not lost him, but that we expect him: we find occasions daily which make us remember our loss, and the assurance of his return cannot moderate the great grief of his Departure. For my part, I cannot but grieve and lament so long as I live, in remembering his love, favour, and liberality towards me himself; and how by his means to the King's Majesty, and to my Lord of Canterbury his Grace, he hath freed me from the necessity of the world. Even now, my heart panteth, my strength faileth Psal. 38. 10. me: as for the light of mine eyes, it alsois gone from me, and cannot but weep and lament, nor can I proceed any further for the present, nor bid you farewell. Alas! THE POMPOUS FUNERALS, OF THE GRACIOUS PRINCE, LODOVICK, Duke of Richmond, and Lenox, etc. But I would not have you to 1. Thess. 4. 13. be ignorant, Brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. We should hope and know, that we shall not for ever sleep in the grave, but we shall live with Christ. Many Dan. 12. 2. that sleep in the Dust, shall awake and rise again, some to everlasting life, some to shame and perpetual contempt. Marvel not at this (said our Saviour Christ, himself) for the hour shall come, john 5. 28. in which all that are in the graves, shall hear his voice, and they shall come forth that have done good unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. Of which we may learn there is as great a difference between the Burying of Christians, and that of Infidels, as there is a distance between the death of the Just, and that of the Wicked, between the decease of those that are predestinated, and the excess of the reprobates. These die even whiles they are alive; the others live, even when they are dead: those depart hence with despair; the others pass with hope: these die bodily to die immortally; the others die temporally to live eternally: these suffer to augment their pains; the others rest to rise in glory. Hence also we may observe the difference of the name, which the Christians have given ●piphan haeres. 30. Abducunt miserum adolescentem, post occasum Solis in propinquas tumbas: sepulchra, autem sic appellantur, speluncae videlicet in petris effosae a● constructae. Gen. 25. 9 Mark. 5. 2, 14. Luke 7. 12. joh. 19 41. to their Burying place, from all others. As the jews and Romans being more civil than the rest of the world did not Burn their Bodies, but Embalmed them, and Buried them without the walls of Towns and Cities, in places which they called Tumbea●, Sepulchra, Speluncas, according to the nature of place, Dens, Tombs, Sepulchers, and such: and since having received the gift of faith, and hope of immortality, they name them Coemiteria, Churchyards. This name of Cemiterie, comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is interpreted in our language a Dortor or Sleeping-place, grounded out of Christ's own words in S. john, where speaking of Lazarus, he saith, Our friend john 11. 11. Lazarus sleepeth, but I go that I may awake him out of sleep, though he addeth immediately, vers. 13. Lazarus is dead. And in Saint Matthew speaking of the daughter of jairus, Prince of the Matth. 9 24. Synagogue, the maid is not dead but sleepeth, S. Paul also to the Corinthians useth the same 1. Cor. 11. 30. term, and many sleep. All this to show unto you, that this Prince LODOVICK, Duke of Richmond and Lenox, is not Dead but Asleep, and that we should not awake, or disturb him with our immoderate cries, cares and weeping; but that Nature having showed her duty in tears, Reason now should declare her piety in performing our dutiful Exequys of his Burial. For this duty, hath ever been commended and commanded in all ages, of all nations, as well of Greeks', Romans, and Barbarians, as of the ancient jews, and Christians, and that with all Pomp and Ceremony, therefore not to be neglected of us at this occasion. To prove this, we will begin at the Heathen, who show themselves superstitious, in Burying their Dead with great Ceremonies. As amongst them, even those who were esteemed the most barbarous, uncivil, and inhuman people; the Panebiens were very respectful in Burying their Dead honourably, placing them Stob. serm. de Sepult. 122. Alex. ab Alex. l. 3. c. 2. Herodin Melpom. Val. Max. l. 5. c. 4. in the Temples of their Gods. So were the Scythians as appeared by their resolved answer to Darius, King of the Persians, that they would not stand out much against him, for their Cities, Towns, Lands, and Possessions, but if ever he should invade the Sepulchers, and Monuments of their Fathers, than he should know what the Scythians could do. Other Nations of them, which seemed more civil in their carriage, were more curious in there Ceremonies of Burial; as especially the Egyptians above all others, in their embalming, and with sweet Spices in preserving the Dead Diodor. Sicul. lib 2. c. 1. Coe '. Rhodig. lib. 17. c. 20. bodies from corruption, as also in building rich and sumptuous Tombs, which they esteem of more than their best and honourablest Houses and Palaces; in mocking the Greeks', and other Nations, for building Houses with great charges and expenses, wherein they cannot dwell but a short time; and yet they regarded not the Tombs, and Monuments of Burial, wherein they are to rest along time. For this cause were Diod. Sic. l. 2. c. 5. their Embalmers in great reverence, and in no less regard than their Sacrificators, dwelling with them in the Temples of their Gods. And we read in Herodotus, it was not lawful for Herod. lib. 2. Plutarch. tract. de Isid. & O sir. them, to permit any man to be buried in wool, more than to wear clothes of wool in their Temples, but all must be made of Linen cloth. The ancient Greeks' and Romans were ever most curious and careful in celebrating the Solemnity of their Funerals, witness Plato, Aristotle, Plat. in Phaed & Cratil. Menox. & lib. 4. de l●g. Arist. l. de virtu. & Problem. sect. 29. q. 9 Plutarch, Tully, and many other Heathen Authors, Poets, and Philosophers. Plato the best of the Philosophers prescribed a perfect Rule and government, in observing the Ceremonies of Burials: so did Aristotle his Disciple in his Ethics; and Tullius in his Topics; especially Servius in his Commentaries Cic. in Top. Seru. in Aen. 6. Plutarch in vitis Thesei, & Themist. above all in Numa. upon Virgil, commends these Ceremonies of Funerals, and Plutarch in all his Works, at all occasions, declareth how Honourable Funerals are. Euripides amongst the Greek Poets, saith Eurip. in Hecub. Acl. 2. Sophocl. in A●ac. & Antig. that Burial is the commandment, and old Law of the Gods, and to deprive men of Burial, is to contemn the Gods above and below. And Sophocles saith, to defraud men of their Religious Ceremonies of Funerals, is to violate and transgress the Laws of the Gods. Naturally the condition of man requireth, that as it is appointed for all men once to dye; so every-man wisheth and requireth that this piety, humanity and compassion be shown upon him, insuffering their dead bodies to be buried decently and honestly. And of this same natural inclination proceedeth this great desire, which they show to have of Burying their body, fearing lest after their death some dishonour or inconvenience should be happen it. Such was the self-love of that cruel Nero towards his body, when he said surely he must Die, most Suet. in Nerone. instantly entreating that his head might not be given to his Enemies. Tacitus reports of the Tacit. lib. 17. like of the Emperor Otho, praying that they cut not off his head, after his death, and expose it to the mockery of his Soldiers. Many years Hom. Iliad. before that, Homer bringeth Hector vanquished by Achilles, instantly requiring, that his body be not made a prey to the Dogs, but that it may be ransomed, or redeemed, at what price Idem ibidem. he would: the same motion or the like, Aiax made to jupiter. God's people both in the Old and New Testament ever religiously observed these Ceremonies and Solemnities of Burial, relying upon their Resurrection, and that one day they should live again, and that eternally. Yea Gods Word commands, and commends Burial in express terms and practice. As in Ecclesiasticus is said, Eccles. 7. 33. from the Dead restrain it not, that is to say, from the Funeral Solemnity, according to his estate. And soon after he saith, My son pour forth Cap. 38. 16. tears over the dead, and begin to mourn, as if thou hadst suffered great harm thyself, and then cover his Body, etc. God's own holy Spirit Eccles. 6. 3. pronounces absolutely, it is better to be an untimely fruit than not to be Buried. For Practice, loc to all the ancient Patriarches in the Old Testament, and yet shall find them very diligent in these Ceremonies of Funerals: as Abraham, Isaac, jacob, joseph, David, Toby, and others. Gen. 23. & 49. & 50. 2. Reg. 2. Tob. 14. john 19 40. Luke 23. 53. Chrysost. Hom. 84 in 19 chap. joan. In the New Testament, when Saint john saith, our Saviour Christ was Buried as the manner of the jews is, he signifieth sufficiently, that Burial was one of the Ceremonies of the Law. jesus was Buried honourably, and that by honourable men, his own Disciples; first to evince his own innocence, and to convince the jews of their iniquity; seeing no criminal condemned Chrysost. Hom. 4. in cap. 2. ad Hel●. person could be Buried, according to their own Laws: secondly it appeareth evidently by joseph and Nicodemus his preparation john 19 37. on the day of preparation, that Burial was highly esteemed amongst the jews; in regard on that day that they might not provide any other thing: Thirdly, hence may be collected, that it is lawful for Christians to Bury their Dead on the Sabbath day, seeing the jews permitted it on their Sabbath: Fourthly, that the Burial of jesus was the end of jewish Ceremonies in Funerals, and the beginning of our Christian Exequys; because he would not be Buried by the superstitious jews, but by his own Disciples, who were become Christians: Lastly to show, the Burying-place of Heretics and Schismatics; of Orthodoxalls, or of Protestants, should not be common, more than you may observe there was one common place after the Burial of Christ, with the jews and Christians. For Christ at his Death, did rend the veil of their two Religions, as he did of the Temple, Ma●. 27. 51. and appointed Funeral Ceremonies for his people, far different from the jewish Superstitions in Burial. In consequence of which Doctrine, Saint Luke marks expressly, that Steven being stoned, Acts 8. 2. then certain men fearing God, carried him among them to be buried: by those of his own profession and Religion, not by jews, or of his contrary part, nor yet amongst them. So the Eunuch, who was baptised by Philip, in this Vers. 38. Dionys. de Hi●rar. Ecclesiast. l. 7 Hieron. Epist. 25. ad Paulam. same Chapter, is said to have been honourably Buried, as Saint Steven was apparently, in that they made Magnum Planctum, that is to say, a Magnificent Funeral for him, as Saint Hierome interprete it. It is a Christian duty then, to Bury the Dead, and that Honourably and Magnificently, according to the means, honour, rank, and quality of the party defunct; howsoever, to Bury him decently, and with an honest convoy. Saint chrysostom renders three Reasons why Chrysost. Hom 4. in c. 2. ad Hebr. we should religiously Bury the Dead, and make Funerals. One is to witness our reciprocal love and charity one towards another▪ another is to show our assured hope of Resurrection in others: thirdly, to be a lesson for our own instruction, that as others Die, so shall we. Lactantius Lactant. lib. 6. Diuin. Institut. cap. 12. Aug. l. 1. de civet. Dei cap. 13. joins the fourth, because it is not fit that the Image of God should be exposed to beasts, or ravenous fowls. Saint Augustine addeth the fifth, showing our bodies are the Tabernacle of the holy Spirit, and it were to o great an absurdity, or foul fault to preserve carefully the Pictures, Apparel, jewels, and Armour of our Predecessors, and neglect their bodies, and bones, and their essential Spoils of Death. Therefore we accompany the Dead to the Grave with a holy meditation of Death common to all, but to the faithful a passage to a better life; comforting ourselves, through assurance, of their happiness that are gone before us, and that we shall follow soon after them: every man giving thankes unto God for the event of their victories, according to this saying of Isaiah. The Just are entered into peace, they rest in their Beds, each one walking in his uprightness. Hence also is to be observed, that these Isa. 57 2. Pompes, Rites, Ceremonies, and honourable Funerals in Burying the Dead, are called justa in Latin; having nothing more frequent, among the ancient Authors, to signify their actions, than those Phrases of speech, justa facere, justa soluere, justa peragere; holding these duties for a principal part of justice Destributive. For although the Dead feel nothing in themselves whatsoever honour or dishonour, right or injury is done unto them, yet the Dead, (as Pindarus Pinned Olymp. Odae 8. antistr. vlt. writes) have a right, which is due unto them by their Parents, and Friends, even in their Funerals and Burial. True, one of the punishments whereby God threatens the wicked, is that they shall be deprived of Burial: and to joachim the King of jer. 22. 19 Israel, it was foretell that he should be buried as an Ass, even drawn and cast forth without the gates of Israel; and to jesabel that she should be Buried in the bellies of dogs. And josephus joseph. Antiquit. judaic. l. 16. c. 11 in the Antiquities records, that the House of Herodes went to wrack and decay so soon as he violated David's sumptuous Tomb, or Sepulchre, Acts 3. which continued twelve hundred years, in honour after it was built. Both the Civil and Canon Laws, have enacted Penal Laws against Ulpian. l. 1. D. de Sepulchro violato. Can infames 6. q. 1. the transgressors in violating the Monuments, and Burying places of the Dead; which the Civilian compare to the crime of Sacrilege, and condemns them by the Law of julia de vi publica, to be marked of infamy, or to be put to death, or to be sent into perpetual banishment, or condemned to the Mint, or Galleys. And the Roman Orator in his second Tullius lib. 2. de Legibus. Book de Legibus, cities the Constitutions of Solon to this purpose, which appointed the offenders in this case, to be tied unto a pillar of that Tomb or Monument, which they had broken, bruised, or spoilt any ways; and there to remain unto death. In that same Book he telleth Idem ibidem. us, that honourable Burial is the last, and chiefest duty woe can give one to another. Intereà socios inhumataque corpora terra Virg. A●n. 11. Mandemus qui solus honos Acheronte sub imo est. Therefore, let us consider more particularly how piously and pompously this Prince's Funerals Senec. de tranquil. anim. c. 11. were performed, and these even by the Gracious Princess, FRANCES, Duchess Dowager of Richmond and Lenox, his Lady and Wife, who after, CONCLAMATUM EST, like a Niobe, all melted in tears, Her Grace would not forget the last Duty to her most loving Husband; went to his Bed side, b Euseb. lib. 7. cap. 17. Epiphan. & S. Cyprian. de Sepultura jesu Christi. Virg. Aen. 4. in fine. & ibi Seruius etiam Donatus. Cic. in Verrem. Quint. Decl. 7. Stat. papin. Epic. Val. Max. lib. 7. cap. 9 de M. Popilio in fine. Closed his eyes, shut c Plutarch. consol. ad vxo●. Tibullus lib. 1. Eleg. 1. Propert. lib. 3. Eleg. 5. up his mouth, d Auson. parent. carm. 3. Suet. in August. kissed him, and I may say (in some sense) e Act. 9 Tert. in Apolog. Euseb. Trig. Tur●●ensis de Pelagia. washed him (as the Religious & Charitable Lady Tabytha was washed.) I mean, she Bathed him again with her tears, caused him to be f Tertul. in Apol. c. 13. pr●d●ntius in Hymn. Bowelled, Embalmed, and then g joh. 19 Euseb. l. 7 c. 17. Hieron epist. 49. Plutarch. probls. ●6. Alex. lib. 3. c. 7. Wrapped up in the best and finest white linen cloth she had: and all these piously, Christianlike, according to the custom of the Primitive Church, and now to our Modern use, of Princes and Great Men. On the next night at ten of the clock, necessity not permitting to defer his Burying, he was carried by his own Servants, and accompanied with a great number of Knights and Gentlemen unto the Abbey Church of Westminster, and there in King Henry the Sevenths' Chapel, (commonly called the Earl of Richmond's Chapel,) Honourably buried; by the Reverend Bishop of Lincoln, Lord keeper, etc. who read himself the Burial of the Dead. Yet Her GRACE like the Goddess Libitina (without offence) amongst the Romans, appointed presently Designators, three Commissioners, The L. Gorge, S. Th. Savage. S. Rob. Naper. Plutarch. Rom. probl. 13. Livius lib. 40. & 41. Budeus ad L. quicunque. Horat. 3. carm. Cocl. Rodig. l. 9 cap. 18. Val. Max. l. 5. c. 2. de L. Sylla. Plut. ubi. sup. Budaeus Annotationibus in Pandect. men of honour, and worthy great of respect, who diligently prepared for the Funeral pomps, in the space of two months. In the mean time, they caused six Rooms of Richmond House to be hung with Blacks, and the * L. Herodot. l. 2. Pierius hierogl. l. 40. Livius lib. 5. Patercul. lib 11. Hom. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coelius l. 17. c. 19 Isa. 57 2. Florus lib. 4. 8. Plin. l. 35. c. 3. Tacit. lib. 3. de funere Germanici, & in sine de junia. Servius in Aen. 5. Ps. 39 5. Ps. 73. 20. Effigy of My Lord his Grace, to be made, and set up in the best chamber of the House, apparelled with his Parliament Robes, lying in a black Velvet Bed, valanced and fringed, adorned with Scutcheons of his Arms, which they permitted all the people, at all time, that came to see. An Effigy, it is true, worthy to be seen of all, to teach all still, this life of ours is but an Image, and Asleep in our Bed: an Image and that neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greeks' call those that are painted upon Tables or Boards) real or permanent; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an apparent or vanishing Image, such is that appears in a Mirror. For as King David knew well, and said, Kings and Princes are nothing but an Image asleep; their pomp, honour, and glory is but vanity. Surely every man in his best estate is altogether vanity, Selah. or, veruntamen in Imagine pertransit homo. And again, As a dream when one awaketh! O Lord, when thou raisest us up, thou shalt make their image despised. And the Stoic Philosopher Seneca, Homo imbecillitatis exemplum, temporis spolium, fortunae lusus, Imago inconstantiae. Where you may see that pride and pomp of the world, especially of Kings and Princes, is but like a Dream. David that was a King, and knew this by experience, would teach all Monarches, Emperors, Kings, and Princes, that they are but Images or Effigies, and as the Apostle saith, the Figure of the World vanisheth. 1. Cor. 7. 31. Monday, the nineteenth day of April, appointed Herodot. l. 5. Valer. l. 1. c. 1. Solinus l. 17. Rhod. l. 18. c. 23. Strabo de Geograph. lib. 17. Gregor. Turon. c. 20. & 79. Rupert. l. 7. c. 20. justinian. in Novel. 123. c. 32. for the Funerals; N. Quiris letho datus est: ad Exequias quibus est commodum ire, iam tempus est: Ollus ex aedibus ecfertur. That great extent of persons & honours, which proceeded, from the gate of Richmond House, to that of Abbey- Church, may as well be comprehended by imagination, as by discourse, if we will figure to ourselves one thousand men in Mourning, the Chariot * Varro de langua Latin. lib. 5. festus in verb. Indictiwm, & Scal. in Cast●gat. & Conject. Alex. lib. 3. cap. 7. Gen. Dier. Terent in Phorm. act. 5. sc. vlt. Luc. c. 7. 12. Hieron de Paula. & de fabi●. Virg●aen. 11. & ●bi. 1. de bello Ciuil● cap. 13. desert. Ter●ul de Coron. Mil. Dionys. Hierar. Eccles. c. 7. of Arms drawn with six Horse, wherein lay the Effigies; the Prince his Armour carried, the Sword sheathed, the Helm crested with the Mantelet, the Coat, Armour, Shield, Gan●le●, Spurs, the Banners and Ensigns of Scotland, England, France (as he had Honours in each of these Countries) and the Horse of Honour, and seven other led by his Gentlemen & Grooms. Together with a number of * Trumpeters, sounding a doleful tone at every turn; the Gentlemen of the King's Chapel, and of the Choir of Westminster Church; and twenty Chaplains, of Deans, Doctors, and others; besides the Doctors of Physic, Apothecaries and Chirurgeons, etc. After the Effigy, on an open Chariot followed Plut. Prob. 14. Val. Max. li 4. c. 1 Festus in verb. Pr●texta. Cic. de Legib. 2. Gregor. de Nissen●. Epist. ad Olymp. Clement. Const. Apost. l. 6. c. 29. Chrysost. hom. 70. ad Popul. Antioch. the chief Mourner, the Duke of Lenox now is, the Defuncts Brother: assisted with the Duke of Buckingham, the marquis of Hamilton, Lord Steward of his Majesty's most Honourable Household; the Lord Chamberlain, and the most part of the Noblemen at the Court; My Lord Archbishop of Canterbury, & some Bishops: Who all in so good an order, without any of the Marshals-men, or other Ushers, that it was marvelous to behold; the whole streets being full of common people, the Windows, Leads, and Tiles full on both sides of the better sort, to Westminster Church. Where the Funeral Sermon was preached by My Lord Keeper, taking his Text out of the Kings thus: AND ZABUD THE SON The Text. OF NATHAN WAS PRINCIPAL OFFICER, 1. Reg. 4. 5. at the latter end of the Verse. AND THE KING'S FRIEND. How pertinent or proper it was, judge yourselves. Of which I say truly without any fear of flattery (I hope) by any pious man, Foelix est cuitalis Praco contigerit, tanti meriti, tanti pectoris, tanti oris, tant● virtutis Episcopus, as Augustine Augustine. spoke of Cyprian: happy is our dead Achilles, who, as in Heaven his so●le singeth praise● to God, so on Earth that at the interring of his body, his praise● should be sounded by such a Reverend Prelate, of suh worth, such wisdom, such speech, such spirit. And why should he not have praised him, who was so Praiseworthy; seeing it is commended, if not commanded in the Bible. Let Eccles. 44. 1. us now commend the famous men, and our Fathers, of whom We are begotten. This did the ancient Greeks' and Latins, in time of their Plato in Menox. & in lib. 4. & 7. de Leg. Plutar. in vitis Theses & Themistocl. Alex. ab Alex. Gen. dierum. l. 3. c. 7. ex Diodor. Sicolo. well ruled Commonwealth, as their Histories witness. Not that it was lawful for all sort of persons, but only for the Nobles, Valiant, and such have well-deserued of their Country in Wars, or Peace. Such they honoured, and maintained in their old age; as also their children when they were decayed in their own estate, and in the end commended them highly to the encouragement of others, and erected Monuments to their praises. Vnde Athenis in Pritaneo alebantur publicè, qui bene meriti erant de Rep. Isque summus honos habebatur. This is plain in Plato, Plutarch, and many other Greek Authors. Amongst the Romans, I read it was Valerius Sueton. in Vitis Imperatorum. Livius lib. 3. Cic. in Orat. pro Muzeur. & lib. 2 de orat. Quint. in Gener. Demonst. Plutarch. in viti. Camilli. & lib. de virtutibu● mulierum. Poplicola, who made the first Funeral Oration, at the Obsequies of his companion Brutus: after him Appius Claudius, Scipion, and diverse since: as Augustus praised his Nephew. Drusus Germanicus at a public Assembly; and Tiberius his father and son; and Nero his predecessor Emperor Claudius. Yea it was practised in honour of great Ladies, as julius made an Oration at the Funerals of his Aunt julia, & of his Wife Cornelia; so did Augustus at his great Aunt, and Caligula at his great Aunt Livia; and Crassus, at the Exequys of his Mother Popilia. Christians have ever been pious in this duty at their Funerals, as Saint Hierome in his Epistle, Hieron. ad He●●odor. ad Hel●odorum, which is, De obitu & laudibus Nepotiani, as a Wiseman commends it, Ante Eccl. 11. mortem ne laudes quemquam, Praise no man before his death, as if he insinued, you may praise after their death, but not before, lest the praises be imputed unto flattery and lying. Solomon, speaking of a Virtuous woman saith, Praise her in the gates, that is, after she is dead. Prou. 31. v. vlt. Theodoret. lib. 2. cap. 14. Histor. Eccles. lib. 9 c. 3. Histor. Tripert. in Nicephor. l. 12. c. 11. So Gregory of Nice, preached a Funeral Sermon upon Melitius; Nazianzen, upon Saint Basile and Desarius; and Saint Ambrose, made many Funeral Sermons, for such he esteemed Praiseworthy, as for the Emperor's Theodosius, Valentinian, Gratian; and for his Brother Satirus and others, etc. All which Sermons commonly tended, to declare unto the people, how the Dead lived in honour and reputation: what dignities, offices and charges they bear in their State, how they attained unto them, and by what degrees, of what ancient, and Noble Parents, they were borne, what services they had done unto the King, how they were beloved of his Majesty, how meek, gentle and loving they were unto all, and of all, in their life time, and so lamented of all, at their Death and Funerals. Of which we can have no better pattern, nor proof, than the explication and application of the Reverend Prelates and Preachers 1. King. 4. 5. ut supra. Text, taken out of the first Book of the Kings, approved with great applause, and that most Worthily (in my judgement) of all that heard and understood it, as even it is Wished to be printed, of all the judicious that heard of it. Wherein (indeed) Paralleling our Prince Lodovick in every particular with ZABUD THE SON OF NATHAN, WHO WAS PRINCIPAL OFFICER, AND THE KING'S FRIEND. He expressed abundantly, his Learning and Love, towards My Lord Duke, in declaring his Christian Life, and Heroic Deeds, which make me now speak only of his Death and Funerals. After whose Sermon, all My Lord's Arms, Armour, Standards, Banners, Shield, and Ensigns were offered by Noblemen, or by the Knights that carried them, unto My Lord Duke of Lenox now is, who was his only Brother. Here now we may mitigate, or temper the bitterness of our affliction, with the sweetness of some comfort. Open your eyes Brethren of acknowledgement, you shall see the great mercy of God's Providence, and his special favour and care towards us: How God is merciful in all his justices, and if of one hand he beats us down, of the other he lifts us up; he chooses the time to afflict us, when he hath prepared to comfort us; when apparently he deprives us of all hope, yet casts he us not into despair. The Persians at the Death of their King, smothered, or put out all the sacred flames and fire in their Houses: but let us (who are Christians,) kindle quickly our coals of affection towards God, in taking away one Lord and Master, to give us another without delay. Though God hath given us check, yet not Mate, he hath suffered us to swim in our tears, and hearts grief, yet he will not have us to drown in them. God hath taken unto himself the Duke of Richmond and Lenox; but lo, he hath given us a Duke of Lenox, changed in nothing but in name, as being Duke by birth, by succession, by merit, and by all men's Wish, if he were to be elected. For no doubt, we shall find no change, no alteration, but a Phoenix renewed of another's ashes, or a Pollux that riseth after his Brother Castor, to his Servants, Tenants, and Retainers. Even he will prove himself a trusty Steward in God's House, of Church and Commonwealth, unto whom it will be said, as unto his most faithful Brother: Matth. 25. 23. It is well done good Steward and trusty, Thou hast been faithful in a little, I will make thee ruler over much, enter into thy Master's joy. What remains then for us to do more, seeing our Lord and Master is Dead, and now we have another alive? Shall we imitate the Romans in these his Obsequies, in pouring forth Blood and Milk upon his Tomb? Shall we throw into the fire our best jewels, and most precious things? and shall we sacrifice unto him a Captive? or shall we bring some Fencers to fence and kill upon his Grave? No such Offerings and Heathen Sacrifices are to be performed of us, nor doth the purity and simplicity of our Christian Religion permit any such superstitious Ceremonies: But we will Offer and Sacrifice ourselves through the violence of our grief, as so many Sacrifices and Victimes to his Noble Nature; we will offer and shed out our tears, our sighs, and sobs, which are the blood gushing out of the wounds of our heart. Those are the Funeral Honours which we will offer to his Memory, and remember and ever speak of his favours, love, and liberality towards us. Let these be his Statues, Pillars, Pyramids, Colossuses, Obelisques, and Triumphant Arches, which will be more durable than all the Marvels and Monuments of Asia, of Lydia, of Caria, of Memphis, of Egypt, of Babylon, of Semiramis, of Croesus; or of all the Marble, Masonry, and works of Architecture we can erect to his Name and Fame. For this is the Tomb and Monument which Prince LODOVICK, purchased and prepared for himself, whiles he was alive: and in this we shall imitate Artemesia who swallowed the ashes of her husband Mausoleus', to keep him so much the better in her memory. Finally, as his Officers broke their Staffs over the Effigy, after all the Offerings were ended, and the Heralds thrice proclaimed THE DUKE OF RICHMOND AND LENOX IS DEAD, with his glorious Titles of Elegy sounded by the Trumpeters; so let us over sound out his praises of Heroical Virtues. Thus as of old, they cast into the air a thousand times, Io of joy, when any Roman Captain Trimphed, or went into the Capitol to receive a Laurel Crown, in sign and token of his Victories, before the Image of jupiter: So now, seeing our Prince LODOVICK, Duke of Richmond and Lenox, etc. is ascended up into Heaven before God, on a Chariot of Triumph, there to receive, not a Laurel Crown, which may fade and fail, but a Crown of Immortal Glory, we should all aloud cry-out, with an open mouth, Teque dum procedis Io Triumph, Horat. Non semel dicemus, Io Triumph. As he no doubt, is singing praises, with Angels and Archangels, unto the Lord of Lords, and King of Kings, HALELVIAH, HALELVIAH. Amen. IN POMPAM FERALEM, FAELICIS PRINCIPIS, LODOVICI, Ducis Richmondiae, & Lenoxiae, etc. CENOTAPHIUM. SISTE hic etiam Viator, & vide. Vides Purpuram & Coronam, Claritudinis Pegma, Libitinae Trophaea? Ne mortuum hic quaeras, non querare. Cenotaphium est Honoris, vacuum Mortalitatis, Gloriae plenum, Memoriae sacrarium, Pietatis pignus, Amoris Monumentum. Hunc Lectum floridum, Fulora aurea, Culcitram variegatam, Tapetia conchiliata, Laquearia nitentia, Lilia ornata, Insignia Virtutis, haec manuum decora, acroteria Pompae feralis, quae in Vita, ut in Scena minuti homines mirantur, Caelites rident, Ego nihili pendo prae choragio quo perfruor, tu ne impensè & opere nimio mirere Viator. Oculos in sublime attolle, coelumque tuere, quò me bigae albae duxerunt, PIETAS & BENIGNITAS, ista homines, illa Deum conciliavit, utraque stellatam arcem aperuit; ubi regnabo, dum Rex aetheris moderabitur. Interim Deum precare pro te-ipso, & in rem tuam abi. Vale. FINIS. Gentle Reader, seeing things out of season are ever out of frame, and being hastened in this, I pray thee to amend what is amiss in letters, words, or sense.