A Funerall Discourse, VPON THE DE­PLORABLE DEATH OF THE GRACIOVS PRINCE, LODOVICK, Duke of Richmond, and Lenox, &c.

ALthough Ioseph ofIohn 19. 38. Aramathea, and Nicodemus beg­ged of Pilate the body of IESVS, and on the day of preparation, wrapt it in a fine cleane linnen cloath, em­balmed it with o­doriferous spices, buried it, and so gaue him the last dutie of Iewish Ceremonies, & the first of Christian Fu­nerals: [Page 2] yet Mary Magdalene, and the other Mary, could not bee satisfied with all that was done by Ioseph and Nicodemus for their Lord and Master Christ, vnlesse in the next day after the Preparation, their poore balme had gone likewise for him. After which imitation of these two Maries, I cannot content my selfe with what hath beene 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 owne now, and buy some Balme, to bestow vpon his Grace. Yesterday you heard how the Lord Keeper most accuratly and affectionatly expressed my Lord Duke his Heroick life: to day (with per­mission) I will represent vnto you and others afarre off, his Deplorable Death, and Christian Funerall.

Behold them then both in this Monument, as better to be considered by the Eye, then by the Eare; by the Grauers pencill, then by the Wri­ters pen; by silence, then by discourse. In this Monument which may giue feare to the Faith­full, amazement to the Prophane, and sorrow to all men.

For on the sixteenth day of Februarie last, in the Kings Palace of White-Hall, whiles the Kings Majestie, the Prince, the Peeres, and the Noble­men of the Land, were readie to ride in state vnto the High Parliament of England: Behold, an an­cient Statute from the highest Court of Parlia­ment [Page 3] in Heauen, put in Execution vpon this hono­rable person my Lord Duke of Richmond and Le­nox. This Execution was serued vpon him, whiles the people expected a pomp, and whiles I for my part was preparing another Iacob Tri­umphant, or King Iames Second Triumphs, in Executing his Statutes and penal Lawes against all Popish Policies, and :::::: Practises, with­in his Majesties Dominions.

But, oh, the sodaine change, and strange pas­sage of the peoples expectation, and my design; from a glorious Pompe on Horse-backe, to a mournfull Hearse followed afoot; from a Tri­umph to a Tombe; from the Trophees of ioy, to the Spoiles of sorrow; in a moment, all my thoughts turned to a Monument. This is euer the miserable condition of man, to mixe sowre with sweet, or else to ioyne them so insepa­rably together as a concaue superficies with a conuexe.

In that morning all the Court, and Citie of London were full of mirth, but about noone all in mourning; then in pleasure and delight, soone after in sorrow and sadnesse. Thus the clearest dayes haue their stormes, the euening is not answerable to the calmnesse of the mor­ning, nor to the cleernesse of the noone-day, but the Sunne eclipses, the Cloudes ouer­cast, and the Day is changed into Night, or darknesse.

The Statute that was Executed so perempto­rily [Page 4] vpon this honourable Person was first en­acted in the vpper House of Parliament in Heauen, generally against all men; All men Heb. 9. 27. must once die; and then receiued, and resolued vpon of all in the lower House of Parliament on Earth. Here, Gods Word, Reason, and Ex­perience, the three States of our Earthly Par­liament, haue ratified and confirmed it, vna voce, without appeale.

God said expressely, In that day wherein thou Gen. 2. 17. eatest of the tree of knowledge of good and euill, thou shalt die. Though Satan, a lyar from the beginning, said to the Woman, Non omnino Gen. 3. 4. moriemini, Yee shall not die at all; and our Mother Eue minced the matter, with ne fortè Ibid. v. 3. moriamini, lest perchance yee die; yet Gods sen­tence passed vpon her, and her husband Adam, and all their posteritie neuer to be repealed, or reuersed. Dust thou art, and to dust thou shalt re­turne Ibid. v. 19. againe. As Leui was in the loines of A­braham Heb. 7. 5. when he payed tithe or tribute, so were wee in the loines of Adam, when hee did eate of the forbidden Tree; his disobedience is in vs vnexcusable, the doome and punishment of Death due vnto vs irreuocable, and all of vs, of what estate, age or degree soeuer wee be, are (without some rare and extraordinarie dispen­sation, as that of Enoch and Elias was) liable vnto the same. We must needs Die, said the wise2. Sam. 14. 14. woman of Tecoah to Dauid: You a Soueraigne and I a Subiect, you a man and I a woman, [Page 5] Wee must needs die, and are as water spilt on the ground. Dauid confessed so much on his Death­bed, I must goe the way of all the earth. Which1. Reg. 2. 2. the Prophet Ieremie expoundeth with a three­foldIeremie c. exclamation, or terrible acclamation, O Earth, Earth, Earth, heare the Word of the Lord.

Wee must haue eares to heare them of men, but our eyes only will heare that of God. Wee vnderstand him in seeing these great and ter­rible accidents vnawares to vs. Earth which commest 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 returnes to Earth.

Emperours, Kings, and Princes, you are but dust, know it; your Crownes and Scepters de­pend of God, acknowledge it: your bodie is but of clay, thinke and say it, and therefore you must needs breake, and bee dissolued. Say Prince, say pesant, say rich, say poore, say all and one, with holy Iob. Corruption thou art my Iob 17. 14. father, rottennesse thou art my mother, Wormes and Vermine yee are my brethren and sisters, say, graue thou art my bed, sheete thou art my shrine, earth thou art my couer, greene grasse thou art my carpet, say Death demand thy due, for thy seizure is without surrender; and from thy decree there is no appeale. It is not the Maiestie of the Prince, or holinesse of the Priest, strength of bodie, feature of face, lear­ning, [Page 6] riches, honour, or any secular regard can pleade against Death, or priuiledge any person from the Graue. Nereus the faire, Thersites the foule; Pyrrhius the Cooke, Agamemnon the King, Absalon with his beautie, and Lazdrus with his blaines, must once Die. For Statutum est, it is appointed all once to Die. Heb. 9. 27.

It is not eminency of Office, or Dignitie can priuiledge thee: for Dauid who was a KingPs. 82. 6. himselfe, a Prophet, and a man after Gods owne heart, setteth men as high as they may goe, I haue said yee are Gods (nuncupatiuè not substantiuè) and the children of the most high. This is mans aduancement. But hee bringeth them as lowe, and hath But for them, But yee shall Die like men: and yee Princes, and Great Ones shall fall like others; here is his abase­ment where the names of God and Man here shew their great difference. God signifies force support, and the foundation of all; but M [...] imbecillitie, infirmitie, and so feeble a thing, as it cannot stand of it selfe: mortall and Diuine are opposite and contraries. God who made the World at first of nothing can marre theIsa. 40. 23. greatest in a moment: hee bringeth Potentates to nothing, and maketh the Iudges of the earth as vanitie.

It is not the strength or statelinesse of any Place, Palace, or Territorie, Towne-gates, Guardes, or Royall Armies can protect thee from Death. For, pale Death knocketh with the Horat. [Page 7] same fo [...]te at the Palaces of Princes, as well as at the Cortages of Clownes; if it enter not atIer. 9. 3. the gates with full force, it will ascend by the windowes with great feare. And wee see that wise men Die as well as fooles, rich Die as well as poore, Noblemen as well as vul­gar or ignoble, in a word, the good and god­ly men as well as wicked and prophane. For,Ps. 89. 47. what man is hee that liueth, and shall not see Death.

Lastly, as no height of honour or estimation can priuiledge thee, no safety and sweetnesse of place protect thee; so no power or policie can preserue thee from the fatall dart of Death. The King cannot saue himselfe by the multitude of his Psal. 33. 15. Paul. Iouius de vit. Tamberl. Q. Curc. in vit. Alex. host. Tamberlaine, the terrour of the world, Died with three fits of an Ague, as Paulus Io­uius writeth. Alexander that famous Mo­narch, acknowledged in his owne person this humane frailtie, when in the Olympike Games falling in the dust, and perceiuing therein the length of his body, hee confessed with griefe that seuen foote of ground were suffi­cient to make him a graue. Death onely,Iu [...]enal. (Mors sola fatetur) sheweth how bigge mens bodies are.

Wherefore bee our dayes neuer so few, or our yeeres neuer so full, resolue wee must, ac­cording to Gods Word, Wee must all once Die, wheresoeuer, or what state soeuer wee be, no resisting, God alone can say, Sum qui sum, I Exod. 3. 14. [Page 8] am that I am; and will bee what I haue beene.Plutarch. Men can say nothing else, but I am and shall not be. Witnesse this the Lacedemonians song of three parts; Wherein the Elders sang, We haue beene strong and are not now; The Youth replied, Wee shall be strong but are not yet; The Middle-aged sang, Wee 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: Wee are, or haue beene, or may soone be, such as this Our mournfull Obiect.

Reason, proueth the same, as Plato in Timaeo, Plat. in Tim. De Orthodox. fidei de longit. & breu vitae. Arist. Physic. Euery thing that is composed must be dissolued. Da­mascen, Euery thing that is made, is subiect to be mard. Aristotle holdeth, that euery bodie com­posed of contrarie elements, disposed into con­trarie humours, must at length haue a naturall date of corruption. Man is thus, who as hee is the King and Master of all things sublunaries, so is hee the most mixed and composed of all creatures. For hee is made of an immortall soule, and corruptible bodie subiect to Death; his soule ascendeth from whence it came, his bodie boweth and bendeth downewards: the bodie is composed of foure contrarie elements, which in him are still at Deadly warres daily: his soule hath a bright, cleare, neate wit, and vnderstanding in it; so hath it a blinde will, and foule affections: the one part of his soule is reasonable, the other part altogether brutish [Page 9] and full of sensualitie; so that Man by Reason of the Philosophers, must Die.

Againe, what saith Nature? is there a gene­ratur? there must bee a corrumpitur; euery oritur must haue a moritur; is there an intro­itus, there must bee an interitus; euery begin­ning must haue an ending. Wee receiue a life of Nature, to render it; wee enter into a life, to goe out of it. There is not an intrat with­out an exit in this life's Tragedie; a very Tra­gedie (I say) for the most part, because wee are all borne crying, wee crie dying; wee come in with moane, and goe out with a groane; let life haue leaue to flaunt and braue it a while on the Stage of the world, yet all but a flourish, all is but a flash, Death still playes Rex, strikes all the Actors, one after one, with a mortall blow; there may bee a little mirth in the middest, but Death at the last strongly steps vp 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 wee must all Die. God and Nature are agreed vpon the point, her dutifull submission to his Imperious Must, must needes make all men mortall, all men Die.

All, both good and bad are Actors on this stage of Mortalitie, euery one acting a part (as I haue said) some of lesse, some of greater dig­nitie; and the Play being ended Exeunt omnes, euery one goes off the stage, and as Chesse­men [Page 10] without difference they are swept from the table of this World, wherein one was a King, another a Queene, a third a Bishop or Knight into Earths bagge; onely this distin­ction being betwixt good and bad, that the good are Actors of a Comedie; and howso­euer they beginne, they end merrily: but the bad, are Actors of a Tragedie, and howsoeuer they beginne, 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 euery mans particular Death, his particu­lar iudgement attendeth, either of the soules eternall blisse in heauen, or euerlasting woe in hell, which all the praises, prayers, and prea­ching of men, Saints, or Angels cannot reuerse.

A consideration by the miscreant Atheist much contemned, by the temporizing Politi­cian greatly neglected, by the carnall Gospel­ler slightly regarded by the Popes pardon pur­chasing, and pickpurse-Purgatorie beleeuing Papist corruptly entertained, and by very few of the best Professors so sincerely and seriously thought on and embraced, as it ought to bee. For it is the great fault, not onely of great men, whose greatnesse maketh them too often for­getfull of goodnesse, but euen of vs all, high and lowe, rich and poore, great and small, that wee neuer thinke on Death, or prepare to Die, till wee finde and feele wee can no longer liue. Yea wee so embrace, admire, adore, and dote [Page 11] vpon this glittering World, and are so loath to leaue the ruinous Tabernacle of our corrup­tible flesh, that wee are not content or willing to goe to heauen, till wee see there is no reme­die, wee can stay no longer on earth: yet Die must all.

Experience, likewise teacheth vs we must all Die, to day our Superiours, to morrow our in­feriours, euen now our equals Die while wee are liuing. Looke aboue vs, belowe, within, without, and round about vs, all tell vs wee must all once Die. Consider we the things that are about vs, wee shall see the apparell on our backes, made of the wooll of beasts, that are Dead, the silke wee weare, wrought by worms which Died in the worke, the gloues on our hands, the shooes on our feet, the skinnes of Sheepe or Neat, who lost their liues to couer our nakednesse. The meate on our tables, the members of creatures that haue died to main­taine our liues. But what neede haue wee of these demonstrations, and resemblances to con­uince vs of our Mortalitie? since we haue both a continuall sight of it in others, in our pa­rents, brethren, kinsfolke, neighbours, and ac­quaintance, which are gone the way of all flesh before vs: and also a daily sense of it in our selues by the aches of our bones, heauinesse of our bodies, dimnesse of our eyes, deafnesse of our eares, trembling of our hands, baldnesse of our heads, graynesse of our haires, that very [Page 12] shortly wee must follow after them. Nay, doe wee not consider that our eyes euery night Die to sleepe to shew vs in last wee must sleepe in Death: the haire of our heads, the nailes of our fingers calling so often for polling and pa­ring, tell vs that the whole body must shortly be shaued by Death. Our stomacke still dige­sting our meate, and crauing for more, sheweth vs the insatiable manner of the graue, that ha­uing eaten and digested our Ancesters, gapeth for vs, and when it hath deuoured vs, will hun­ger also for our Successours The wormes take possession of vs, almost as soone as wee doe of life, and haue bespoken vs euen in our cradles, for their fellowes that await vs on earth.

Thus Death is alreadie in vs and on vs, wee it on our faces by wrinkles; wee beare it in our browes, whose furrowes are the emblemes of the Graue; wee put it on our backes in our clothes, and are clad in Death from top to toe; wee cramme it in our mouthes with our meate; wee haue it in our bones; wee carrie the han­sell of it in our bowels: shew me where Death is not? yet alas, the Deuill doth dease vs, the World doth so blinde vs, and the sensualitie of the Flesh maketh vs so extremely senselesse, that we neither heare, nor see, nor feele, what lieth so heauie vpon vs. If wee be young, wee feare not Death at our backes; if sicke, wee feele not Death treading on our heeles; if old, we looke asquint and see not Death before our [Page 13] eyes: such is our dulnesse that neither Gods Word, Reason, nor Experience can teach vs, We must all once die.

The first proofe of those three testimonies on earth, should perswade al those who beleeue 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 vs, Wee must die, yet Gods Word is suffi­cient to euince it: though the Word of God proued it not, yet Reason and Experience would force vs to beleeue it: though we had neither the one, nor the other, of Gods Word, and Rea­son, Experience alone were enough to open all mens eyes in the World, good or bad, faith­full or vnfaithful, wise or fooles, We must all dye.

How euident then this Statute is you may easily obserue by these three cleere lights of the World, whereof euery one of them apart, or by it selfe is more then sufficient to proue this sentence, We must all once die. Whereof the first sheweth vnto the vnderstanding, things that are aboue Nature, and begetteth faith in it: the second, naturall things and aboue the sen­ses, and giue vnto them knowledge: the third, which is Experience, the Mistris of Fooles aswell as of wisemen, sheweth vnto the senses things that are vnder Reason and imprint in them a feeling. A man that cannot, nor will not learne by these three Arguments, Wee must all once die, hee is a Pagan among Christi­ans, [Page 14] a beast among men, a Dead man among the Liuing.

Nay the verie Heathen or Infidels them­seluesPier. 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 vnto them three Destinies or Goddesses, Clothe, Lachesis, Atropos, and haue fained tha [...] at the birth of men, they doe spinne the life of euerie one, and limit their daies, cutting off their course when they please, either in the beginning or in the mid­dest without any hope of returne. Those three are called Parcae in Latine, by an Antiphrasis, or contrarie speech, because they spare no per­son: or else, according to the opinion of Varro Aul. Gell. lib. in A. Gellius, from this Latine word Partus, that is to say, child-birth. For as Fulgentius saith in his Mythologick, [...], which signifieth calling forth, is she that bringeth the childe out of the Mothers wombe: whose sudden Lache­sis, which is lot or hazard receiueth the child, and drawes the threed of its Life: as Atropos in an instant cutteth the threed of Life without Order, Reason, or Law; which made Plato call Death [...], inexorable, or inflexi­ble. So that you see by the verie Pagan Poets, our Life is but a bottome of threed, which the three Destinies winde in their hands to dispose of our Life freely thus.

Our daies cannot bee long depending alto­gether of a little weake vntwisted threed, tenui Ouid. pendentia filo; and are still in running like a round bottome or a ball.

So the Heathen Authors imagine to them­selues a Phantome of bare bones without skin or flesh, hauing a Crowne on its head, a Syth in one hand, and an Houre-glasse in the other; thereby to represent the Empire, Power, and effects of Death, ouer all the Vniuerse vnder the Heauen; especially ouer Kings, Princes, and Potentates of the World.

To this Crowne of Death, appertaines thatHieron. ad Eustoch. degrading of persons, whereof Saint Hierome speakes to Eustochium, You know not in what time or age Croesus beganne to obey? At what houre Hecuba, or Darius his Mother? And this Ciuill Death of seruitude is harder, and more painfull, then Naturall Death; and it may bee applied that the Prophet Iohn saw in his Reue­lation.Apoc. 9. 6. And in those dayes shall men seeke Death, and shall not find it, and shall desire to Die, and Death shall flie from them. Or the Crowne, is to signifie, that Death Crowneth the Dead: as Haniball gaue a Crowne to the bodie of Marsellus, Cleomenes to Lidias, Peri­cles to Paralas, Augustus Crowned Alexanders Monuments, the Vrne of Demetrius his Ashes was Crowned; and when as the Emperor Adrian demanded the reason from the Philosopher Epictetus, he vnderstood that those Crownes [Page 16] did belong to the Dead as Victors ouer Life,Iob 7. 1. which is but a perpetuall Warfare.

Neuer Monument, or Tombe deserued bet­ter to bee crowned then this of our Great and Gracious Prince, Lodouick, who hath crowned all the actions of his Life with immortall Crownes of glorie and reputation. Though we should giue him as many as they did number in Ptolomies pompe, and at Scillas Funerall, or as many as Nero dedicated to Iupiter Capitolinus, like vnto those which Greece presented vnto Berenice vpon Golden Chariots, yet they should not equall his Merits now after his Death.

Deaths Sythe signifieth, All flesh is grasse and Isa. 40. 6. the beautie and gracet hereof is as a flowre; and so soone as the Sythe moweth, or cutteth downe all the grasse in the Medow, it spareth none, nor makes any difference, or inequalitie, but cuts downe all alike. If any thing bee more seemely, more amiable, more goodly, more gracious, more glorious, in man it is but as a flowre, which though it be more faire in shew, and more fragrant in smell then grasse, yet as grasse withereth, so the flowre fadeth: Euen so, the greatest power, pompe, authoritie, estima­tion, and most illustrious estate of man, is cut downe and decayeth.

The Houre-glasse in Deaths left hand, shew­eth how much of our life is spent, how that re­maineth is in a continuall running, and there is no stay of it. How long soeuer mans Life be, [Page 17] he hath properly but one houre, which thrusts forth his last gaspe is his houre; all the rest is no more his. Whatsoeuer he hath done in his life is considered by this last houre, the iudge of all his other houres, the most difficult of mans Life. He that is Author of the first and dispo­seth of the last, doth onely know it, foresees and mockes at man who thinkes hee is farre from it. Before the last sand of this last houre be runne, he cannot Crowne his felicitie: We must praise safely after dangers, Nauigation in the Port, and Victorie in Triumph. Who can commend his Life and hold himselfe so happy, whiles that the time past ministers vnto him matter to lament, and that which is to come, to feare? This My Lords houre was feared of all his Friends, Seruants, and Followers, yet not expected of any: Euery man did appre­hend it as a change of his condition, but for that they held it to be a farre off, the opinion of the length of time did moderate the apprehen­sion, and the lesse it was foreseene, the more fearefull hath proued.

Our Christian Doctrine and pure Religion, terme those Fates, Destinies, Phantomes, and Fictions of the Poets, A Disposition of Diuine Prouidence concerning mans Life and Death. So that neither Comfort nor Blessing, Crosse, nor Curse can come vnto vs, but by Gods Proui­dence and fore-sight: not a haire of our heads can be diminished, nor a cubit cannot be added vn­to [Page 18] our stature, without the Prouidence of our heauenly Father. It is neither Constellation of Starres, influence of the Celestiall bodies, con­junctions of Planets, nor any such notionall fantasie of an Astrologicall braine, that can worke our weale or woe, our Life or Death: but it is God that seeth all, and his Prouidence that disposeth. Whose disposition being eter­nall and innumerable, as being in the Spirit of God, doth not impose any necessitie, and in that she carrieth her effects into things that are humane and created, she is temporall, mu­table and contingent. So as man being consi­dered as temporall, he is vnder Destinie, but in his principall part, which is immortall, he is not subiect vnlesse hee list. The action of De­stinie, vpon the matter is necessarie, the effect is not. As the great God, who is the iudge of Life and Death, hath disposed of the life of this great Duke, by so fatall and mournfull Death, to the end, al that depend on Princes, should know they be the effects of his great Iustice, and that they put not their trust in Princes: nor in the Psal. 146. 3. Sonne of man, in whom there is no helpe, or else to shew that the World and all her greatnesse are but a shadow, dust, and a puffe of winde.

Now, seeing we haue beene euery way suf­ficiently taught, by Gods Word, Reason and Ex­perience; by the Ancient and Prophane Poets, and Philosophers, that there is no sure rest or [Page 19] residence for vs in this World, and that heere we haue no continuing Citie, but liue euery day and houre in such vncertaintie, that the highest, healthiest, holiest, happiest among men, can­not promise to themselues to morrow, let vs esteeme of euery present day, as the day of our Death, and make such a conscience of all our Wayes, Words, and Workes, as if we were presently, to giue an account of our life. Hee that thinketh alwayes of Dying, will bee cir­cumspect in his doing. The Meditation of Death is a Christian mans Philosophie, and rightly vsed may well bee termed mentis dita­tio, the enriching of the mind O let vs there­fore as carefull Christians, be continually exer­cised in this studie; and as cheerefull and faith­full Professors, bee alwayes busied in performing those righteous, and religious duties, which wee would doe if wee were Dying: and because that Death in all places wayteth for vs, let vs expect it euerie houre, suspect it euerie where, and be at all times prepared for it.

Especially at this time, let the dreadfull 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 eares, that it may sinke deepe in our hearts. Set thy Isa. 38 1. house in order, for thou must Dye, and shall not liue. Dispose of thy temporall affaires, leaue not thy Lands intangled, thy substance inte­sted, to be a cause of variance to thy posteritie, [Page 20] make thy Will, doe it in time, whilest thy thoughts are free, thine affections stayed, and thy Reason not distracted with feare, or sen­ses disturbed with paines, so shall thy Testa­ment be testatio mentis, a witnesse of thy mind. Whereas on the contrarie, if thou put ouer the disposing of thine estate to that trouble­some time of sicknesses, when thine head aketh, hand shaketh, thy tongue faultereth, thine heart fainteth, and euery part is pained, it may iustly bee feared, that neither thy words or writing will so expresse thy meaning, but that thou shalt be easily drawne to make a Will af­ter anothers minde, rather then thine owne.

Death hath a thousand Diseases to kill vs by, which made the Cabalist Rabbins obserue nine hundred and seuen sorts of naturall Deaths vpon this Verse of Dauid, Vnto God the Lord Psal. 68. 20. belong the issues of Death, not counting the in­finite number of violent Deaths by which a man may Dye. And to speake apparantly to truth, there is a greater number of Deadly Diseases and sicknesses in a man then there are Bones, Veines, Sinewes, Muscles, Arteries, Tennons, and all the parts of a Mans bodie. Cut vp an Anatomie, and consider euery parti­cular part of mans bodie, and you shall not seeke nor find one ioynt free from the darts of Death. She can kill vs in the Head by an Apo­plexie, by a Syncope; in the Eyes by blind­nesse, Ophthalmies, and Suffusions; in the [Page 21] Eares by deafensse, and runnings; in the Nose by bleeding, in the Mouth by Cankers; in the Tongue by Swelling and Vlcers; in the Throat by Angines and Squinances; in the Stomacke by rawnesse and coldnesse; in the Liuer with obstructions; the Spleene with hardnesse; in the Belly or Bowels, with the Collicke; in the Kidnies with grauell; in the heart with bea­tings or pantings; in the Sides with Pleurisies; in the Hands, in the Feet and Toes, with the Gowt, Knots, and Crampes. To conclude our whole Bodie, and Members are seized on by these ordinary Diseases, and such.

Besides a sudden Death may seize on you: you may Dye in sleeping, or in sounding, or fain­ting as we see daily infinite Examples. A man may bee murthered in the field as Abell was:Gen. 4. 8. a man may fall backward sitting quietly in his1. Sam. 4. 48. Chaire, and breake his necke, as Ely did: orIsa. 37. 37. Die in the Temple as Senacherib: or at the Al­tar as Ioab. While Iobs Sonnes were feasting,1. Reg. 2. 34. the house fell vpon them: While the scoffing Boyes were mocking of Gods Prophet, Beares 2. Reg. 2. came from the Wildernesse and deuoured 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 vnto Death; sorrowes of minde, and sick nesses of the bodie, are but the Harbengers of the graue. Search the Gospell you shall finde one blind, another deafe, the third lame: One [Page 22] Lazar lying at Diues gate, another at the Poole Luke 16. 24. of Bethesda, a third at the beautifull gate of the Temple: you shall find, heere a Leper crying, there a woman with an Issue of Bloud adoring. Here the house vntiled by the sick of the Palsie: there the Graues haunted by men possessed of Deuils. We cannot (saith Saint Augustine) tell what to call our life; whether a Dying life, or a li­uing Death, when euery day our houses of clay doe cramble to corruption.

Set therefore thine house in order now, that thy soule bee not wearied, when thou art at Deaths doore, or on thy Death-bed, with secu­lar affaires. Yea, set thine heart in order also, and forth-with dispose of thy soule to cast vp her reckonings; turne thy selfe as Ezekiah did to the Wall, that is, from the World to God. Consider what thou hast beene, examine thy selfe what thou art, premeditate what thou shalt be. Thinke on thy naked Natiuitie, and blush for shame; sigh for griefe on Deaths ap­proching tyrannie, and tremble for feare, or rather that thou mayest bee freed from feare, griefe, and shame. Weepe as Ezekiah did, be­wayle thy sinnes past, keepe a narrow watch2. Reg. 20 3. Psal. 126. ouer thine heart for the time to come. Sow in teares that thou mayst reape in ioy.

Lastly, (not to leaue so good a patterne in a­ny point vnfollowed, which, no doubt, was practized by this our Prince) pray too, as Eze­kiah did, though thou canst not in the same [Page 23] manner. Lord remember how I haue walked be­fore thee in synceritie and truth; yet to the same effect, for mercie, as Dauid did. Lord, remem­ber Psal. 25. 7. not the sinnes of my youth. And as Saint Am­brose Amb. in Psal. 38. did. Lord, forgiue mee my faults heere where I haue sinned, for else-where I cannot be releeued, except I haue my pardon heere, it is in vaine to expect the restfull comfort of for­giuenesse hereafter. Now is the acceptable time, 2. Cor. 6. 2. as Saint Paul speaketh, now is the day of sal­uation. This World is for thy Repentance, the other for thy recompence. Hic locus luctae, ille coronae. Hoc cunaeorum tempus est, illud corona­rum, as Saint Chrysostome saith. This is theChrys. 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. Happie, and thrice happie are they which are thus religi­ously exercised, and Christianly affected.

HAPPY then by the judgement of Cha­ritie, is My Gracious Lord Duke (as the iudge­ment of certaintie, the Lord of all, alone knoweth his) who in a comfortable Christian manner was thus resolued, and in the time of his short sicknesse vnto his Death, piously de­uoted. As King Ezekiah beeing summoned by sicknesse, and the Prophets short Sermon to prepare for his Death, turned presently to the wall, prayed, and wept; so did this Prince, feeling his frailtie, immediately turned to the wall, prayed and wept for his former sinnes. But [Page 24] alas! Herein differed that King from this Prince, that God added vnto the dayes of Eze­kiah fifteene yeeres, but he shortned the dayes of Prince Lodouick in that same houre. Then hee Dyed 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 dreames and sleepe of the World, whose thoughts are wholy an­chored vpon the Earth, and your hopes haue no further extent then the Earth, in picture of this Death, behold that the vanitie of your greatnesse and ambition, (things so vaine and fraile, as when they seeme to glister, and twin­kle like Diamonds) they vanish from our sight, and breake themselues in pieces like glasse. Your spirits being touched with this Death as with an Adamant, should without ceasing turne towards the firme and fixed Pole of that truth, That whatsoeuer is vnder Heauen is no­thing but vanitie, and that the World passeth away with his pride and pompe.

And O yee Gentlemen and Commons, come see this picture of Death, knowing of wise King Salomon, It is better to goe 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 liuing will lay it to his heart. Lay it to your heart then if you be liuing, and not stupid, senslesse and dead in your minde. Gaze not onely vpon it with your eyes, as little children doe vpon their painted [Page 25] Booke, not learning their Lesson, nor to your cares onely to heare of Death, nor to your tongues onely to talke of it, but lay it to your hearts, ruminate, remember, and meditate vpon Death day and night. For if yee looke vpon Death onely with your eyes, heare of it, enquire after it, and take hold of it onely with your hand, and the heart be farre from it, then it cannot auayle or profit you. The eye with­out the heart is a deceiuing eye, the care with­out the heart is vnprofitable, 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 bodie without the heart. Sonne giue me thy heart.

Consider the great God, who is the iudge of life and death, hath disposed of the life of this Prince by so sudden a Death, to the end Great Britaine should know that this must be the end of all men: and as a man Dieth in the fauour of God, so without changing or recalling hee remayneth. Death being to the wicked the De­uils Seriant to arrest them, and carry them without baile, vnto a Prison of vtter darknesse; which to the godly is the Lords Gentleman Vsher, to conduct them to a Palace of euerla­sting happinesse; yea Death being to the one, as Satans Cart to carry them presently to exe­cution in Hell, which to the other is as Elias 2. Kings 2. 12. his fierie Chariot to mount them vp to Hea­uen.

Againe, as Death is certaine, so the forme is vncertaine, wee 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 bee ripe, others fall of themselues; some are snatcht away, some pulled gently, and the violence of the winde and haile beateth them downe indifferently. My Lord Duke as hee liued so hee Died, meekely, patiently, like a Lambe; and so soone as hee felt his paine of the head increase, and more then heretofore, he turned his eyes towards heauen, and carried his thoughts whether his extreme griefe did conduct him. Affliction makes men forget the World, when they must thinke of Heauen, and it is the liuerie of the seruants of God.

Hee prayed vnto God in his Bed, beleeuing assuredly, hee who is in all places where hee is called on, God in the Crib, God on the Crosse, God in the Graue, and God euery where, Who heares Ieremie in the mire, Daniel. in the Den, who makes a Palace of a Stable, of a Caluary a Paradice, makes of this Bed an Arke of propi­tition, and sent his Angels thither to assist this soule and bring it vnto him. Hee receiues this generous, gracious, gentle, courteous and meeke Soule, which neuer refused his grace to any one that sought it. That great and vnspeak­able mercy of God fortifie vs in this beleefe, and the same truth which recommends mercy [Page 27] vnto men; for that God is all mercy, and will rather cease to bee God, then to bee mercifull, who promiseth mercy to those which shall be mercifull.

God (it's true) might haue suffered this Prince to haue Died otherwise then suddenly, but his mercy had not beene so apparent in in any other kinde of Death, this being the sweetest and easiest Death, seeing it takes feare and apprehension from Death, which is om­nium terribilissimum, most troublesome. Hee calls these terrible and sudden Death to the ab­solute power of his bountie, whereas man hath scarce the time to contribute a thought or a sigh. And this Prince himselfe would not end his life otherwise then suddenly, thinking it vnworthie of a great courage to languish be­twixt a desire of life, and the feare of Death, and to quit for the interest of his abode, some­times the vse of a member, halfe Eyes sight, and all his hearing, and to submit himselfe to the discretion of paine and old age.

It is true, a sudden Death, is terrible and fearefull to those that are taken vnawares, but is not so to those which attend it alwaies con­stantly, and who did watch, sleepe, walke, and eate 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 bee taken, but he could not be surprized by Death. [Page 28] His desire (you see) was not like vnto ours; for wee would haue wisht to haue seene him send vp his soule quietly to the place of his be­ginning after a long continuance of yeeres, and that the gracious Duchesse his Lady had taken her last leaue of him; that he had giuen Legacies, and tokens to his friends and fauourites; final­ly appointed recompences for his old and faith­full seruants, but God thinke vs not worthie of those fauours and kindnesse of our Lord and Master.

Wherefore should wee rather lament for our selues then for him; and let vs say of him as Rome did of Titus, Hee is gone for his owne good, and for our afflictions: Death which hath raised him to immortall felicities, doth plunge vs into a gulfe of miseries. Wee lament iustly for our selues, who see our hopes Dead, and our miseries liuing, Death hath strooke but one, and hath slaine many. The felicitie which hee enioyes doth not ease the affliction which doth torment vs; the contents which he finds in heauen, takes not from vs the feeling of those griefes which his absence hath left vs vpon the earth. If Death after this blowe should haue broken his bowe, despairing euer 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 mollifie our griefe, it is, that diuers nations, and many people haue sor­rowed for that which wee lament. The affli­cted [Page 29] receiue some ease when as euery man beares a share of their affliction.

Alas! when the Doctour of Physike, and the Groome of his Bed-chamber, drew the Cour­taine, and found him cold Dead, without breath or motion, hauing one hand lifted to­wards heauen, and the other as is written of Iulius Caesar, when he was murthered in the Se­nate, collecta manibus toga honestè cadere studuit, Sueton. in vita C [...]s. spread his gowne ouer himselfe; so this Comely Lord, desiring to Die decently in his Bed, (as he carried himselfe in all his actions of his life) hee pulled vp the vpper sheet close about his necke, and so quietly gaue vp the Ghost, not so much as giuing one groane. Then alas! all their rubbing with hot clothes was in vaine, and to no purpose: when Death seizes one, all the Aurum potabile in the world can­not auaile nor will the Bezar stones helpe a­gainst the heart-beatings, nor the confection of Alchermes against the dissentories, nor the feet of Elan against the crampes and contractions of the sinewes. No more then Aristotles argu­ments, Platoes interrogations, Gorgias his so­phismes, Demosthenes eloquence, Tullies ora­torie, S. Thomas his fundaments, Scotus his subtilties, Durandus his sentences; nor Hectors courage, Achilles his valour, Samsons strength, Croesus his riches, Caesars fortune, can preuaile against Death.

What pen or pencill can represent vnto you [Page 30] the iust outcries of my Ladie Duchesse, all the house ouer? outcries (I confesse) so iustly and deseruingly, that they may approue rather their continuance, then condemne their extre­mitie. How she casts herselfe vpon the ground, teared her faire haire from her head, beating her breast, blubbering or disfiguring her face, and renting her clothes from her backe, I am not able to expresse; nor yet could learned Hae­licarnasseus, who painted out the transported Ladies of Rome for their husbands Death, paint out this our Ladies griefe and sorrow.

Or how should I, or any other figure vnto you how the Kings Maiestie, was amazed at the first dolefull newes, My Lord Duke is Dead, and euer since hath missed him. Surely Timanthes himselfe, that inimitable painter of Mourning, if he were aliue, and would vndertake this pi­cture of the Kings griefe, he should faile in his art and skill, otherwise then with a vaile be­fore Agamemnons face. Royaltie nor Philoso­phie cannot free, nor priuiledge him from the first motions, and sudden passions of the minde.

Nor yet can I tell you how the Prince his Highnesse, and the whole Court tooke these sor­rowfull newes of my Lord his Death, other­wise then by silence, and by all mens teares. Discourses are to no end, neither to augment the griefe of the losse, nor to aduance the great­nesse of the glorie of this Prince LODOVICK; [Page 31] for the one is infinite, and the other is seene in his Apogea. But teares shew that hee which was lamented of euery man was necessarie for all. Teares are better vnderstood then words, it is more easie to weepe for this Prince, then to speake of his Princely vertues.

Frame, hath sorrowed for this Duke and Prince, like vnto a Mother who being a Wid­dow and Old hath lost her owne sonne, and as a Campe or an Armie of men hath lost their Captaine and Commander. For he was borne in France, (where his wofull Mother yet liueth) and bred there vntill the ninth yeere of his age; and now Died their Captaine of an hundred men at Armes in Scotland, of the French Kings Ordinances.

Then was he in his ninth yeere brought in­to Scotland, which now lament and grieue for his Death, as it was delighted for twenty yeers together with his life there. As also hee is vni­uersally lamented of euery one here in England, where he liued these twentie last yeeres of his life in all honor and loue, and now is Dead and Buried with great griefe and sorrow.

Ireland likewise sorrow for his Death, and hang vp their Harpes from the touching or trembling of their strings to any pleasant sound. So that his Funerall needed not any hired teares, nor borrowed weepers, called in Latine Praeficae, and in Hebrew Mekonenoth, as it is written in the ninth chapter of Ieremie, Euery [Page 32] one did affoord them with abundance, those which had not their eyes full of teares, had their hearts voide of pitie and commiseration. Teares which constancy and grauitie held in, that they might not appeare were no lesse bit­ter then those which common griefe did cast forth to be seene. If any one had strength to re­sist teares, 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 poore people of the Countrie, euen such as neuer saw him, were sorrie for his Death, because they heard of his goodnesse. Nor yet needed he those Lawes of other nations appointed to weepe at the Death of their Princes and Great men. As the Egyp­tians in Diodorus Historie, wept threescore andDiodor. lib. 2c. 2. twelue dayes for the Death of their King, and we did now for our Prince LODOVICK, before his Funerall, and will many more hereafter. So did the Sparthians or Lacedemonians mourne for their Kings Death some certaine dayes, as Herodotus writes. Such was the cruell policieHerodot. lib. 6. Ioseph. Antiq. lib. 17. c. 8. of great Herodes, to cause the chiefe Councel­lours of the Kingdome to bee murthered at his Death, that there might some teares bee shed then; liking belike that which Medea said in the Tragedie, Mors optima est, perire Seneca de Med. lachrymosum suis, it is to bee wished to bee wept for: euery man wept and lamented wil­lingly [Page 33] his Death, and their teares which flowed in so great abundance, haue no other spring then the incredible bountie, goodnes, & gentle­nesse. Neuer people sorrowed for them that were haughtie or difficult, who haue alwaies pride in their fore-head, choler in their eyes, seruitude is not lesse intolerable vnto them then Death: People flee from those Princes which neuer goe out of their chambers or Pa­laces, but like Lions out of their Dennes or Cages, to feare some, or to hurt others. Wee should neuer grieue for a seuere, cruel and inhu­mane Prince; our teares should but be fained & forced; but for so good and milde a Prince, so louing to his seruants and followers, so much beloued of all, and so respected of strangers, the sorrow can neither be expressed nor limited.

Let vs, vs aboue all others (Collegues, and Fellow-seruants, of one Lord and Master) weepe, weepe and lament still for the Death of our Lord: and if any man aske, or obiect vnto vs, why lament wee for which wee cannot re­medie, answere with wise Solon in Laertius, wee lament because our teares auaile vs not. It auailes not, to tell vs that wee lament him, not as Dead but as absent, to represent vnto vs, that wee haue not lost him, but that we expect him: wee finde occasions daily which make vs re­member our losse, and the assurance of his re­turne cannot moderate the great griefe of his Departure.

For my part, I cannot but grieue and lament so long as I liue, in remembring his loue, fa­uour, and liberalitie towards mee himselfe; and how by his meanes to the Kings Maiestie, and to my Lord of Canterburie his Grace, hee hath freed me from the necessitie of the world. Euen now, my heart panteth, my strength faileth Psal. 38. 10. mee: as for the light of mine eyes, it alsois gone from me, and cannot but weepe and lament, nor can I proceed any further for the pre­sent, nor bid you fare-well. Alas!

THE POMPOVS FVNE­RALS, OF THE GRA­CIOVS PRINCE, LODOVICK, Duke of Richmond, and Lenox, &c.

BVt I would not haue you to 1. Thess. 4. 13. be ignorant, Brethren, con­cerning them which are a­sleepe, that yee sorrow not, euen as others which haue no hope. Wee should hope and knowe, that wee shall not for euer sleepe in the graue, but wee shall liue with Christ. Many Dan. 12. 2. that sleepe in the Dust, shall awake and rise againe, some to euerlasting life, some to shame and perpe­tuall contempt. Maruell not at this (said our Sauiour Christ, himselfe) for the houre shall come, Iohn 5. 28. [Page 36] in which all that are in the graues, shall heare his voice, and they shall come forth that haue done good vnto the resurrection of life, but they that haue done euill, vnto the resurrection of con­demnation.

Of which wee may learne there is as great a difference betweene the Burying of Christians, and that of Infidels, as there is a distance be­tweene the death of the Iust, and that of the Wicked, betweene the decease of those that are predestinated, and the excesse of the reprobates. These die euen whiles they are aliue; the o­thers liue, euen when they are dead: those de­part hence with despaire; the others passe with hope: these die bodily to die immortally; the others die temporally to liue eternally: these suffer to augment their paines; the others rest to rise in glory.

Hence also wee may obserue the difference of the name, which the Christians haue giuen [...]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. Ioh. 19. 41. to their Burying place, from all others. As the Iewes and Romanes being more ciuill then the rest of the world did not Burne their Bodies, but Embalmed them, and Buried them with­out the walls of Townes and Cities, in places which they called Tumbea [...], Sepulchra, Spelun­cas, according to the nature of place, Dennes, Tombes, Sepulchres, and such: and since ha­uing receiued the gift of faith, and hope of im­mortalitie, they name them Coemiteria, Church­yards. This name of Cemiterie, comes from [Page 37] the Greeke word [...], and is interpreted in our language a Dortor or Sleeping-place, grounded out of Christs owne words in S. Iohn, where speaking of Lazarus, he sayth, Our friend Iohn 11. 11. Lazarus sleepeth, but I goe that I may awake him out of sleepe, though hee addeth immediatly,vers. 13. Lazarus is dead. And in Saint Matthew spea­king of the daughter of Iairus, Prince of theMatth. 9. 24. Synagogue, the maide is not dead but sleepeth, S. Paul also to the Corinthians vseth the same1. Cor. 11. 30. terme, and many sleepe.

All this to shew vnto you, that this Prince LODOVICK, Duke of Richmond and Lenox, is not Dead but Asleepe, and that we should not awake, or disturbe him with our immoderate cryes, cares and weeping; but that Nature hauing shewed her dutie in teares, Reason now should declare her pietie in performing our dutifull Exequies of his Buriall. For this du­tie, hath euer beene commended and comman­ded in all ages, of all nations, as well of Greekes, Romans, and Barbarians, as of the ancient Iewes, and Christians, and that with all Pompe and Ce­remonie, therefore not to bee neglected of vs at this occasion.

To proue this, wee will beginne at the Hea­then, who shew themselues superstitious, in Burying their Dead with great Ceremonies. As amongst them, euen those who were estee­med the most barbarous, vnciuill, and inhu­mane people; the Panebiens were very respectful [Page 38] in Burying their Dead honourably, placing themStob. 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 resolued answere to Darius, King of the Persians, that they would not stand out much against him, for their Ci­ties, Townes, Lands, and Possessions, but if euer he should inuade the Sepulchres, and Mo­numents of their Fathers, then he should know what the Scythians could doe.

Other Nations of them, which seemed more ciuill in their carriage, were more curious in there Ceremonies of Buriall; as especially the Egyptians aboue all others, in their embalming, and with sweet Spices in preseruing the DeadDiodor. Sicul. lib 2. c. 1. Coe'. Rhodig. lib. 17. c. 20. bodies from corruption, as also in building rich and sumptuous Tombes, which they esteeme of more then their best and honourablest Houses and Palaces; in mocking the Greekes, 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 Tombes, and Monuments of Buriall, wherein they are to rest along time. For this cause wereDiod. Sic. l. 2. c. 5. their Embalmers in great reuerence, and in no lesse regard then their Sacrificators, dwelling with them in the Temples of their Gods. And we reade in Herodotus, it was not lawfull forHerod. lib. 2. Plutarch. tract. de Isid. & O sir. them, to permit any man to be buried in wooll, more then to weare clothes of wooll in their Temples, but all must bee made of Linnen cloth.

The ancient Greekes and Romanes were euer most curious and carefull in celebrating the So­lemnitie of their Funerals, witnesse 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 gouernment, in obseruing the Ceremonies of Burials: so did Aristotle his Disciple in his Ethicks; and Tullius in his To­picks; especially Seruius in his CommentariesCic. in Top. Seru. in Aen. 6. Plutarch in vitis Thesei, & The­mist. aboue all in Numa. vpon Virgill, commends these Ceremonies of Funerals, and Plutarch in all his Workes, at all occasions, declareth how Honourable Fune­rals are.

Euripides amongst the Greeke Poets, saithEurip. in Hecub. Acl. 2. Sophocl. in A [...]ac. & Antig. that Buriall is the commandement, and old Law of the Gods, and to depriue men of Buriall, is to contemne the Gods aboue and below. And Sophocles saith, to defraud men of their Religi­ous Ceremonies of Funerals, is to violate and transgresse the Lawes of the Gods.

Naturally the condition of man requireth, that as it is appointed for all men once to dye; so e­uery-man wisheth and requireth that this piety, humanitie and compassion bee shewen vpon him, insuffering their dead bodies to be buried decently and honestly. And of this same natu­rall inclination proceedeth this great desire, which they shew to haue of Burying their bo­die, fearing lest after their death some dishonor or incōuenience should be happen it. Such was [Page 40] the selfe-loue of that cruell Nero towards his bodie, when hee said surely he must Die, mostSuet. in Nerone. instantly intreating that his head might not bee giuen to his Enemies. Tacitus reports of theTacit. lib. 17. like of the Emperor Otho, praying that they cut not off his head, after his death, and expose it to the mockerie of his Souldiers. Many yeeresHom. Iliad. before that, Homer bringeth Hector vanquished by Achilles, instantly requiring, that his body be not made a prey to the Dogges, but that it may bee ransomed, or redeemed, at what priceIdem ibidem. he would: the same motion or the like, Aiax made to Iupiter.

Gods people both in the Old and New Te­stament euer religiously obserued these Ceremo­nies and Solemnities of Buriall, relying vpon their Resurrection, and that one day they should liue againe, and that eternally. Yea Gods Word commands, and commends Buriall in expresse tearmes and practise. As in Ecclesiasticus is said,Eccles. 7. 33. from the Dead restraine it not, that is to say, from the Funerall Solemnitie, according to his estate. And soone after he saith, My sonne powre forth Cap. 38. 16. teares ouer the dead, and begin to mourne, as if thou haddest suffered great harme thy selfe, and then couer his Bodie, &c. Gods owne holy SpiritEccles. 6. 3. pronounces absolutely, it is better to bee an vn­timely fruit then not to bee Buried. For Practice, loc to all the ancient Patriarchs in the Old Te­stament, and yet shall find them very diligent in these Ceremonies of Funerals: as Abraham, [Page 41] Isaac, Iacob, Ioseph, Dauid, Tobie, and others.Gen. 23. & 49. & 50. 2. Reg. 2. Tob. 14. Iohn 19. 40. Luke 23. 53. Chrysost. Hom. 84 in 19. chap. Ioan.

In the New Testament, when Saint Iohn saith, our Sauiour Christ was Buried as the manner of the Iewes is, he signifieth sufficiently, that Buri­all was one of the Ceremonies of the Law. Ie­sus was Buried honourably, and that by honou­rable men, his owne Disciples; first to euince his owne innocencie, and to conuince the Iewes of their iniquity; seeing no criminall con­demnedChrysost. Hom. 4. in cap. 2. ad Hel [...]. person could be Buried, according to their owne Lawes: secondly it appeareth eui­dently by Ioseph and Nicodemus his preparationIohn 19. 37. on the day of preparation, that Buriall was highly esteemed amongst the Iewes; in regard on that day that they might not prouide any other thing: Thirdly, hence may be collected, that it is lawfull for Christians to Burie their Dead on the Sabbath day, seeing the Iewes permit­ted it on their Sabbath: Fourthly, that the Bu­riall of Iesus was the end of Iewish Ceremonies in Funerals, and the beginning of our Chri­stian Exequies; because he would not be Buried by the superstitious Iewes, but by his owne Disciples, who were become Christians: Last­ly to shew, the Burying-place of Heretickes and Schismaticks; of Orthodoxalls, or of Protestants, should not bee common, more then you may obserue there was one common place after the Buriall of Christ, with the Iewes and Christians. For Christ at his Death, did rent the veile of their two Religions, as hee did of the Temple, Ma [...]. 27. 51. [Page 42] and appointed Funerall Ceremonies for his peo­ple, far different from the Iewish Superstitions in Buriall.

In consequence of which Doctrine, Saint Luke markes expresly, that Steuen being stoned, Acts 8. 2. then certaine men fearing God, carried him a­mong them to be buried: by those of his owne profession and Religion, not by Iewes, or of his contrarie part, nor yet amongst them. So the Eunuch, who was baptized by Philip, in thisVers. 38. Dionys. de Hi [...] ­rar. Ecclesiast. l. 7 Hieron. Epist. 25. ad Paulam. same Chapter, is said to haue beene honourably Buried, as Saint Steuen was apparently, in that they made Magnum Planctum, that is to say, a Magnificent Funerall for him, as Saint Hierome interpretes it.

It is a Christian duty then, to Bury the Dead, and that Honourably and Magnificently, accor­ding to the meanes, honour, ranke, and quali­tie of the partie defunct; howsoeuer, to Burie him decently, and with an honest conuoy. Saint Chrysostome renders three Reasons whyChrysost. Hom 4. in c. 2. ad Hebr. we should religiously Burie the Dead, and make Funerals. One is to witnesse our reciprocall loue and charitie one towards another▪ another is to shew our assured hope of Resurrection in others: thirdly, to be a lesson for our owne in­struction, that as others Die, so shall we. La­ctantius Lactant. lib. 6. Diuin. Institut. cap. 12. Aug. l. 1. de ciuit. Dei cap. 13. ioynes the fourth, because it is not fit that the Image of God should be exposed to beasts, or rauenous fowles. Saint Augustine addeth the fifth, shewing our bodies are the [Page 43] Tabernacle of the holy Spirit, and it were to o great an absurditie, or foule fault to preserue carefully the Pictures, Apparell, Iewels, and Armour of our Predecessours, and neglect their bodies, and bones, and their essentiall Spoiles of Death. Therefore wee accompa­ny the Dead to the Graue with a holy medi­tation of Death common to all, but to the faithfull a passage to a better life; comforting our selues, through assurance, of their happi­nesse that are gone before vs, and that we shall follow soone after them: euerie man giuing thankes vnto God for the euent of their victo­ries, according to this saying of Isaiah. The Iust are entred into peace, they rest in their Beds, each one walking in his vprightnesse.

Hence also is to bee obserued, that theseIsa. 57. 2. Pompes, Rites, Ceremonies, and honourable Fu­nerals in Burying the Dead, are called Iusta in Latine; hauing nothing more frequent, among the ancient Authors, to signifie their actions, then those Phrases of speech, Iusta facere, Iu­sta soluere, Iusta peragere; holding these duties for a principall part of Iustice Destributiue. For although the Dead feele nothing in themselues whatsoeuer honour or dishonour, right or in­iurie is done vnto them, yet the Dead, (as Pin­darus Pind Olymp. Odae 8. antistr. vlt. writes) haue a right, which is due vnto them by their Parents, and Friends, euen in their Funerals and Buriall.

True, one of the punishments whereby God [Page 44] threatens the wicked, is that they shall bee de­priued of Buriall: and to Ioachim the King ofIer. 22. 19. Israel, it was fore-told that he should be buried as an Asse, euen drawne and cast forth without the gates of Israel; and to Iesabell that shee should bee Buried in the bellies of dogges. And Iose­phus Ioseph. Antiquit. Iudaic. l. 16. c. 11 in the Antiquities records, that the House of Herodes went to wracke and decay so soone as he violated Dauids sumptuous Tombe, or Se­pulchre, Acts 3. which continued twelue hūdred yeers, in honour after it was built. Both the Ciuill and Canon Lawes, haue enacted Penall Lawes a­gainstVlpian. 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 Ciuilian compare to the crime of Sacri­ledge, and condemnes them by the Law of Iu­lia de vi publica, to be marked of infamie, or to bee put to death, or to bee sent into perpetuall banishment, or condemned to the Mint, or Gal­leyes. And the Roman Oratour in his secondTullius lib. 2. de Legibus. Booke de Legibus, cites the Constitutions of So­lon to this purpose, which appointed the offen­ders in this case, to be tyed vnto a pillar of that Tombe or Monument, which they had broken, bruised, or spoiled any wayes; and there to re­maine vnto death. In that same Booke hee tel­lethIdem ibidem. vs, that honourable Buriall is the last, and chiefest dutie woe can giue one to another.

Therefore, let vs consider more particularly how piously and pompously this Princes Fune­rals Senec. de tran­quil. anim. c. 11. were performed, and these euen by the Gracious Princesse, FRANCES, Duchesse Dowager of Richmond and Lenox, his Ladie and Wife, who after, CONCLAMATVM EST, like a Niobe, all melted in teares, Her Grace would not forget the last Dutie to her most louing Husband; went to his Bed side, Euseb. lib. 7. cap. 17. Epiphan. & S. Cyprian. de Sepultura Iesu 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 Plutarch. con­sol. ad vxo [...]. Tibullus lib. 1. Eleg. 1. Propert. lib. 3. Eleg. 5. vp his mouth, Auson. p [...]rent. carm. 3. Suet. in August. kissed him, and I may say (in some sense) Act. 9. Tert. in Apolog. Euseb. Trig. Tur [...]ensis de Pelagia. washed him (as the Religi­ous & Charitable Lady Tabitha was washed.) I meane, she Bathed him againe with her teares, caused him to bee Tertul. in A­pol. c. 13. pr [...]d [...]n­tius in Hymn. Bowelled, Embalmed, and then Ioh. 19. Euseb. l. 7 c. 17. Hieron epist. 49. Plutarch. probl. [...]6. Alex. lib. 3. c. 7. Wrapped vp in the best and finest white linnen cloth shee had: and all these piously, Christian-like, according to the custome of the Primitiue Church, and now to our Moderne vse, of Princes and Great Men.

On the next night at ten of the clocke, neces­sitie not permitting to deferre his Burying, hee was carried by his owne Seruants, and accom­panied with a great number of Knights and Gentlemen vnto the Abbey Church of West­minster, and there in King Henry the Seuenths Chappell, (commonly called the Earle of Rich­monds Chappell,) Honourably buried; by the Reuerend Bishop of Lincolne, Lord keeper, &c. who read himselfe the Buriall of the Dead.

Yet Her GRACE like the Goddesse Libitina (without offence) amongst the Romans, ap­pointed [Page 46] presently Designators, three Commissio­ners, The L. Gorge, S. Th. Sauage. S. Rob. Naper. Plutarch. Rom. probl. 13. Liuius 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. vbi. sup. Budaeus Annota­tionibus in Pan­dect. men of honor, and worthie great of respect, who diligently prepared for the Funeral pomps, in the space of two months. In the meane time, they caused sixe Roomes of Richmond House to bee hung with Blackes, and the L. Herodot. l. 2. Pierius hie­rogl. l. 40. Liuius 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 Iunia. Seruius in Aen. 5. Ps. 39. 5. Ps. 73. 20. Effigie of My Lord his Grace, to be made, and set vp in the best chamber of the House, apparelled with his Parliament Robes, lying in a blacke Veluet Bed, valanced and fringed, adorned with Scut­chions of his Armes, which they permitted all the people, at all time, that came to see.

An Effigie, it is true, worthie to bee seene of all, to teach all still, this life of ours is but an Image, and Asleepe in our Bed: an Image and that neither [...] (as the Greekes call those that are painted vpon Tables or Boords) reall or permanent; but onely [...], an apparent or vanishing Image, such is that appeares in a Mirror. For as King Dauid knew well, and said, Kings and Princes are no­thing but an Image asleepe; their pompe, ho­nour, and glorie is but vanitie. Surely euery man in his best estate is altogether vanitie, Selah. or, veruntamen in Imagine pertransit homo. And againe, As a dreame when one awaketh! O Lord, when thou raisest vs vp, thou shalt make their image despised. And the Stoick Philoso­pher Seneca, Homo imbecillitatis exemplum, temporis spolium, fortunae lusus, Imago inconstan­tiae. Where you may see that pride and pompe [Page 47] of the world, especially of Kings and Princes, is but like a Dreame. Dauid that was a King, and knew this by experience, would teach all Mo­narchs, Emperours, 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 Aprill, 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. Iustinian. in No­uel. 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 & honors, which proceeded, from the gate of Richmond House, to that of Ab­bey- Church, may as well bee comprehended by imagination, as by discourse, if we will figure to our selues one thousand men in Mourning, the Chariot Varro de lan­gua Latin. lib. 5. festus in verb. Indictiuum, & Scal. in Cast [...]gat. & Coniect. 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. deserte. Ter [...]ul de Coron. Mil. Dionys. Hie­rar. Eccles. c. 7. of Armes drawne with sixe Horse, wherein lay the Effigies; the Prince his Armor carried, the Sword sheathed, the Helme crested with the Mantelet, the Coat, Armor, Shield, Gan [...]le [...], Spurres, the Banners and Ensignes of Scotland, England, France (as hee had Honors in each of these Countries) and the Horse of Honor, and seuen other led by his Gentlemen & Groomes. Together with a number of * Trum­peters, sounding a dolefull tone at euery turne; the Gentlemen of the Kings Chappell, and of the Quire of Westminster Church; and twentie Chap­laines, of Deanes, Doctors, and others; besides the Doctors of Physicke, Apothecaries and Chi­rurgians, &c.

After the Effigie, on an open Chariot fol­lowedPlut. 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 chiefe Mourner, the Duke of Lenox now is, the Defuncts Brother: assisted with the Duke of Buckingham, the Marquesse of Hammil­ton, Lord Steward of his Maiesties most Honou­rable Houshold; the Lord Chamberlaine, and the most part of the Noble-men at the Court; My Lord Arch-bishop of Canterbury, & some Bishops: Who all in so good an order, without any of the Marshals-men, or other Vshers, that it was maruellous to behold; the whole streets being full of common people, the Windowes, Leads, and Tyles full on both sides of the better sort, to Westminster Church.

Where the Funerall Sermon was preached by My Lord Keeper, taking his Text out of the Kings thus: AND ZABVD THE SONNEThe Text. OF NATHAN WAS PRINCIPALL OF­FICER,1. Reg. 4. 5. at the latter end of the Verse. AND THE KINGS FRIEND. How pertinent or proper it was, iudge your selues. Of which I say truly without any feare 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. spake of Cyprian: happy is our dead Achilles, who, as in Heauen 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 Reuerend Pre­late, of suh worth, such wisdome, such speech, such spirit.

And why should hee not haue praised him, [Page 49] who was so Praise-worthy; seeing it is com­mended, if not commanded in the Bible. Let Eccles. 44. 1. vs now commend the famous men, and our Fa­thers, of whom We are begotten. This did the ancient Greekes and Latins, in time of theirPlato in Menox. & in lib. 4. & 7. de Leg. Plutar. in vi [...]is These [...] & The­mistocl. Alex. ab Alex. Gen. dierum. l. 3. c. 7. ex Diodor. Sicolo. well ruled Common-wealth, as their Histories witnesse. Not that it was lawfull for all sort of persons, but onely for the Nobles, Valiant, and such haue well-deserued of their Countrey in Warres, or Peace. Such they honoured, and maintained in their old age; as also their chil­dren when they were decayed in their owne 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 plaine in Plato, Plutarch, and many other Greeke Authors.

Amongst the Romans, I read it was Valerius Sueton. in Vitis Imperatorum. Liuius 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 Funerall Oration, at the Obsequies of his companion Brutus: after him Appius Claudius, Scipion, and diuers since: as Augustus praised his Nephew. Drusus Germa­nicus at a publike Assembly; and Tiberius his father and sonne; and Nero his predecessour Emperour Claudius. Yea it was practised in ho­nour of great Ladies, as Iulius made an Oration at the Funerals of his Aunt Iulia, & of his Wife Cornelia; so did Augustus at his great Aunt, and Caligula at his great Aunt Liuia; and Crassus, [Page 50] at the Exequies of his Mother Popilia.

Christians haue euer beene pious in this dutie at their Funeralls, 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 hee insinued, you may praise after their death, but not before, lest the praises be imputed vnto flatterie and lying.

Salomon, speaking of a Vertuous woman saith, Praise her in the gates, that is, after shee 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 Gregorie of Nice, preached a Funerall Ser­mon vpon Melitius; Nazianzen, vpon Saint Ba­sile and Desarius; and Saint Ambrose, made ma­ny Funerall Sermons, for such hee esteemed Praise-worthy, as for the Emperours Theodo­sius, Valentinian, Gratian; and for his Brother Satirus and others, &c.

All which Sermons commonly tended, to declare vnto the people, how the Dead liued in honour and reputation: what dignities, offices and charges they beare in their State, how they attained vnto them, and by what degrees, of what ancient, and Noble Parents, they were borne, what seruices they had done vnto the King, how they were beloued of his Maiestie, how meeke, gentle and louing they were vnto all, and of all, in their life time, and so lamented of all, at their Death and Funerals.

Of which we can haue no better patterne, nor proofe, then the explication and applica­tion [Page 51] of the Reuerend Prelates and Preachers 1. King. 4. 5. vt supra. Text, taken out of the first Booke of the Kings, approued with great applause, and that most Worthily (in my iudgement) of all that heard and vnderstood it, as euen it is Wished to bee printed, of all the judicious that heard of it. Wherein (indeed) Paralleling our Prince Lo­douick in euery particular with ZABVD THE SONNE OF NATHAN, WHO WAS PRINCIPALL OFFICER, AND THE KINGS FRIEND. He expressed abundant­ly, his Learning and Loue, towards My Lord Duke, in declaring his Christian Life, and Heroick Deeds, which make me now speake onely of his Death and Funerals.

After whose Sermon, all My Lord's Armes, Armor, Standers, Banners, Shield, and Ensignes were offered by Noblemen, or by the Knights that carried them, vnto My Lord Duke of Lenox now is, who was his onely Brother.

Here now wee may mitigate, or temper the bitternesse of our affliction, with the sweetnesse of some comfort. Open your eyes Brethren of acknowledgement, you shall see the great mercy of God's Prouidence, and his speciall fa­uour and care towards vs: How God is merci­full in all his justices, and if of one hand hee beats vs downe, of the other hee lifts vs vp; he chuses the time to afflict vs, when hee hath prepared to comfort vs; when apparantly hee depriues vs of all hope, yet casts hee vs not in­to [Page 52] despaire. The Persians at the Death of their King, smoothered, or put out all the sa­cred flames and fire in their Houses: but let vs (who are Christians,) kindle quickly our coales of affection towards God, in taking away one Lord and Master, to giue vs another with­out delay. Though God hath giuen vs check, yet not Mate, he hath suffered vs to swimme in our teares, and hearts griefe, yet hee will not haue vs to drowne in them. God hath taken vn­to himselfe the Duke of Richmond and Lenox; but loe, he hath giuen vs a Duke of Lenox, chan­ged in nothing but in name, as being Duke by birth, by succession, by merite, and by all mens Wish, if he were to be elected. For no doubt, we shall find no change, no alteration, but a Phoe­nix renewed of anothers ashes, or a Pollux that riseth after his Brother Castor, to his Seruants, Tenants, and Retainers. Euen hee will proue himselfe a trustie Steward in Gods House, of Church and Common-wealth, vnto whom it will be said, as vnto his most faithfull Brother: Matth. 25. 23. It is well done good Steward and trusty, Thou hast beene faithfull in a little, I will make thee ruler ouer much, enter into thy Masters ioy.

What remaines then for vs to doe more, see­ing our Lord and Master is Dead, and now wee haue another aliue? Shall wee imitate the Ro­manes in these his Obsequies, in powring forth Bloud and Milke vpon his Tombe? Shall wee throw into the fire our best Iewels, and most [Page 53] precious things? and shall wee sacrifice vnto him a Captiue? or shall wee bring some Fencers to fence and kill vpon his Graue? No such Offerings and Heathen Sacrifices are to be performed of vs, nor doth the puritie and simplicitie of our Christian Religion permit any such superstitious Ceremonies: But wee will Offer and Sacrifice our selues through the vio­lence of our griefe, as so many Sacrifices and Victimes to his Noble Nature; wee will offer and shed out our teares, our sighs, and sobs, which are the bloud gushing out of the wounds of our heart. Those are the Funerall Honours which wee will offer to his Memorie, and re­member and euer speake of his fauours, loue, and liberalitie towards vs. Let these bee his Statues, Pillars, Pyramides, Colosses, Obelisques, and Triumphant Arches, which will bee more durable then all the Maruels and Monuments of Asia, of Lidia, of Caria, of Memphis, of E­gypt, of Babylon, of Semiramis, of Croesus; or of all the Marble, Masonrie, and workes of Ar­chitecture wee can erect to his Name and Fame. For this is the Tombe and Monument which Prince LODOVICK, purchased and prepared for himselfe, whiles he was aliue: and in this wee shall imitate Artemesia who swal­lowed the ashes of her husband Mausoleus, to keepe him so much the better in her memorie. Finally, as his Officers brake their Staues ouer the Effigie, after all the Offerings were ended, [Page 54] and the Heralds thrice proclaimed THE DVKE OF RICHMOND AND LENOX IS DEAD, with his glorious Titles of Elogie sounded by the Trumpetters; so let vs ouer sound out his praises of Heroicall Vertues.

Thus as of old, they cast into the aire a thou­sand times, Io of ioy, when any Roman Cap­taine Trimphed, or went into the Capitoll to receiue a Laurell Crowne, in signe and token of his Victories, before the Image of Iupiter: So now, seeing our Prince LODOVICK, Duke of Richmond and Lenox, &c. is ascended vp into Heauen before God, on a Chariot of Triumph, there to receiue, not a Laurell Crowne, which may fade and faile, but a Crowne of Immortall Glorie, wee should all aloud cry-out, with an open mouth,

As he no doubt, is singing praises, with Angels and Arch-angels, vnto the Lord of Lords, and King of Kings, HALELVIAH, HALELVIAH.

Amen.

IN POMPAM FERALEM, FAELICIS PRINCIPIS, LODOVICI, Ducis Richmondiae, & Lenoxiae, &c. CENOTAPHIVM.

SISTE hic etiam Viator, & vi­de. Ʋides 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, [Page 56] [...] [Page] [...] [Page 56] Tapetia conchiliata, Laquearia nitentia, Lilia ornata, Insignia Virtutis, haec manuum decora, acroteria Pompae feralis, quae in Ʋita, vt 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, coelum (que) tuere, quò me bigae albae duxerunt, PIETAS & BENIGNI­TAS, ista homines, illa Deum conciliauit, vtraque stellatam arcem aperuit; vbi regnabo, dum Rex aetheris modera­bitur. Interim Deum pre­care pro te-ipso, & in rem tuam abi. Vale.