HOly, but yet afflicted Iob, from the sad meditation of mans fraile condition in generall, Man borne of a woman is of few daies, and full of trouble: and sharpe sense of his owne in particular, verse. 3. deprecates very earnestly Gods judgements, doest thou open thine eye upon such a one, and bringest mee into judgement with thee? me a man of few dayes, me a flower, me a shadow? wilt thou looke narrowly u­pon the actions of mortalls, saith Pine­da, and trie them summo jure, in rigour? [Page 2]wilt thou set an appointed day for man to answere thee as at a fearefull barre of judgement? wilt thou open thine all seeing eyes to prye severely into this creature? This manner of expression speakes thus much, it cannot be, thou wilt not doe this thing. Thou wilt not condemne him that in poenitentiall sor­row judgeth himselfe; nor afflict be­yond measure so weake a creature. but v. 6. thou wilt turne from him that hee may rest, and accomplish as a hireling his day.

In briefe Iob inferres from mans fraile­ty that he standeth in neede of the com­passion, indulgence, and tender mercies of his maker. A great part of frailty here bewailed, is mans transitory estate, and subjection unto death, man, and doluit, are couched in the same [...]. so long as he is man, he is in paine, hee weares away, which momentany condition, Iob ex­presseth by resemblances taken from a flower and a shadow, the one withereth or [Page 3]is cut downe; the other suddenly pas­seth away. The one hath a short being, and the other is nothing.

This flower may signify either what­soever is of eminency, strength, vivaci­ty, comelinesse in mans life, all which like Ionah his Gourd, is withered as soone as growne up: or it may signifie the spring, and flourishing time of mans age, his youth, which hath no more priviledge against death, then the grasse, and flower of the field hath, against the sithe of the mower.

The flower to which the most flou­rishing men are resembled hath two properties here laid before us 1. to flou­rish, 2. to decay, or to be cut downe, it is thus with the flower, it is thus with all the glory of man, heare it and be instructed by it.

First, man is as a flower, it may be admitted in the growth, fragrancy, come­linesse, beauty of a flower, youth hath much of this, and our blessed friend depar­ted [Page 4]had all of it God hath made of meane matter, of a little red earth an excellent fabrick; hee hath put miris modis, bloud into the veines, into the bones marrow, into the limmes proportion, into the lineaments comelinesse, in the comple­xion beauty, into the handes strength, the tongue pleasantnesse, the eyes ma­jesty, and the head capacity, that ex ve­nustate & dignitate the beauty of man might be compleat. [...]. Basil. in hexam. hom. 6.

Understand O man thine owne dig­nity, thou art earth by nature, yet the worke of divine handes; the worke of those handes, that give the flower out of dust, beauty out of ashes.

This beauty, this flourishing of the flower is not a meane favour, if any be lifted up for this gift, wee say with Saint Austin. lib. 15. d. c.d. c. 28. it is temporale, carnale, infimum bonum, yet let the mo­dest know, let such as cannot heare of beauty without the beauty of a blush [Page 5]know, it is bonum quid, and given bonis. God gave it to Rachel, and David and Ioseph. and Iob cap, 42. verse 15 it is said as a thing to be noted, none were found so faire in all the land as the daughters of Iob, as those daughters God gave him for a comfort and reward af­ter his patient abiding of sorrowes. Their beauty is mentioned, as commen­ding and setting them forth unto poste­rity, as mentioning a solace to comfort those eyes of Iob, that had seene so much evill and deformity in his owne flesh, when c. 2.8. hee scraped himselfe with a potsheard, and sate downe among the ashes. Though his body was Leprous by the stroke of Satan, yet he lives to see the most comely issue of his loines, men­tioned in Scripture as a gift of Gods po­wer, and goodnesse. The heathen God­desse not meanly did expresse her po­wer, and kindnesse to her favorite to whom shee would give a fit consort, & pulchrâ faciet te prole parentem, gifts [Page 6]shew the doner.

Beauty is called by Tertullian: foelicitas corporis, de cult. mulier. animae urbana ve­stis, a holy dayes apparell, which even resurrection will not diminish but aug­ment. But let us heare these things with Sobriety, and adde comlinesse of life, to that of body. Some reade Iob 42.15. for none so faire, none were found so good in all the land as the daughters of Iob, beauty is then compleat when it is joyned with vertue. [...], give mee to be faire in the inward things, Cl. Alex. out of Plato strom: Lib. 1.269. and whatso­ever outward thinges I have, let them be helpfull to thinges within me. would any know when they have this beauty? goe to the looking glasse, the word of God, into which all of both sexes should looke more carefully for composure of life, then the fairest Bride doth for or­nament of body into the clearest Chri­stall, and never should wee thinke our [Page 7]selves well dressed but by direction of that undeceiving Glasse. But now when your beauty is truly amiable like Iob's daughters none so good in the land, like Susanna a very faire woman, and one that feared God. Yet such is Gods ordi­nance, and mans frailty, you must wi­ther, you must like the flower of the field be cut downe. Hebr. 9.27. it is appointed to all men once to dye, a de­cree is gone forth against these beauti­full flowers, some lasted a long time, not the Oake now, as the flowers did once, I meane the Fathers before the floud; yet all came under Adams Epitaph Gen. 5.5. and he died, so that no man now may presume of a long life, no not when the flower is most vernant, Eccles. 14.12. remember that death will not be long a comming, but remember it without sadnesse, eamus laeti & agentes gratias. Cic. Tusc. 1.

In the vulgar it is testamentum hujus mundi est, morte morietur, you have the [Page 8]legacy Gen. 2. in the day thou eatest ther­of morte morieris. And this is falne hasti­ly upon us, our birth is an entrance upon death, beauty is decayed, Libitina and Ve­nus were the same, eâdem Deâortibus & interitibus praesidente. Plutarch. Morall. wise men never put the remembrance of death farre off, Ioseph of Arimathea makes his Sepulchre in his health, and strength, and in his garden amidst his plea­sures.

The glory then of man must goe in­to the dust, and into ashes, as the flower which is cut downe, nay as the flower which though not cut downe will wi­ther and decay. debemur morti, nos nostra­que: not wee only that are a mouldring dust, but our stately houses, our curious workes, time will gnaw on them, and consume them, and us. Yet have we no­thing to complaine of; 1 Man is in the hands of his maker, as tenants at the will of the Lord, as money lent, Data est usura vita tanquam pecunia, nullo praesti­tuto [Page 9]die. Tusc. 1. Cic. life is given unto man as mony lent without nomination of day of payment, due in Law presently, God hath his divine purpose in it. Si mors certae cōstituta esset aetati fieret homo insolentissimus, & humanitate omni careret. Lact. l. 1. c. 4. de opif. Dei. were death ap­pointed at a set age, man would be most insolent, and voyd of all humanity, for that man who is so forgetfull of himselfe now, in this uncertainty, while hee may dye in hoc nunc, I while I am speaking, you while you are hearing; O how unbrideled would man be if he had certaine assurance that he should not this 20.30.40.50 yeares be called to account, for thinges done in the body. 2 wee cannot complaine that dye wee must, and suddainly we may, every die­ing friend may say to us as dieing Calanus to Alex: then in health, and young, brevi te videbo. neither should it daunt us. Socrates triduo concesso primo bibit, having three dayes of death given [Page 10]him, underwent it the first, though his Consolation in death was but philoso­phicall, the Athenians have adjudged thee to dye, & thē nature: he replieth he knew not that through Christ withering is flourishing, death a passage to life, that life that dieth no more, vita vobis­cum est & de morte solliciti estis? Orig. tom. 2, p, 443. with you is life of angels, & are you troubled at the cogitation of death? what is the cause saith hee tom. 2. pag, 522, the mind of wise men, of old men, is hardly brought ut cedat na­turae legibus, this Hagar of feare must be cast out, if shee be immoderate shee can­not be he ire with the child of the free woman, Hope of Salvation.

Ejus est mortem timere qui ad Christum nolit ire, ejus est ad Christum nolle ire qui se non credat cum Christo incipere regna­re. Cyprian. de mortalit. p, 341, it is for him to feare death, who would not goe to Christ, and it is for him to be unwil­ling to goe to Christ, who doth not be­leeve [Page 11]that hee doth already begin to raigne with Christ. But some men hap­pily can resolvedly dye, who cannot without great sorrow looke upon deaths stroke in their friendes, such as was our beloved here taken from us, for which losse, I see your great heavinesse, I feele my owne. The councell is good, Eccl. 22, 11, if wee could obey it, make litle weeping for the dead, hee is at rest, sorne wee may, nay great mourning for some dead, Gen, 50, 10, at the threshing floure of Atad was a great and sore la­mentation for Iacob, and from that sore lamentation I will take my exhortation, that according to Saint Paul none do sorrow as men without hope v, 1. Ioseph mourning wept over his dead father, and kissed him. Teares doe expresse sor­row, kisses comfort, wee must mingle in our mourning, our Teares with Kisses, not as if Corporall presence of dead friendes could still be enjoyed. Abraham intreateth roome to bury his dead out [Page 12]of his sight, hee looked for no more of that content, but no doubt hee never ceased upon fit occasions to remember and delight in the manifold comforts once enjoyed: which pious remembran­ces are as so many Kisses of present and beloved friendes, our kisses take not a­way our moderate teares, mourne wee may as sensible of our losse, none have lost more, none may sorrow more then my selfe: heare a litle of his person, and you will be very sensible of my sorrow.

This gentleman whose Corps lieth before us, was the only, and most justly beloved child of Sir PATRICIUS CUR­WEN Baronet, and his vertuous Lady ISABELLA, of a most auncient and noble family in Cumberland: the child I could perceive (for I looked throughly into him, and may be a competent reporter) was modestly sensible of birthes privi­ledge; & knew (which much his elders forget) that of Cicero, nobilitas est nihil ali­ud quàm cognita virtus, which posterity [Page 13]is to imitate, and perpetuate; otherwise Et genus, & proavos, & quae non secimus ipsi, vix ea nostra voco.

Plutarch noteth of Lysander that he yeel­ded nothing to the posterity of Hercules. unlesse they did imitate the vertues of Hercules. and Cicero ad Quint. fratrem: vides ex amplissimis familiis homines, quòd sine nervis sint tibi pares non esse. you do see how men of very great families, are not equall to thee an upstart, because they have not other worth.

Come wee then to what was this gentlemans own, not borrowed frō his honourable progenitors, if you consider him in his bodily partes, he was a flowre, a Lilly, wee found it in his fragrancy, I would we had not found it in his withe­ring. gratior est pulchro veniens e corpore vir tus, & such gracefullnesse had he amōgst us, he adorned beauty with humility, and modesty, & fortitude even [...] ap­peared in his tender yeares, who carried out a weake constitution, with manly patience.

As for his generall carriage and giftes of mind, O how beautifull was this Lil­ly! 1 for his piety to God, never did I see the age of 14 so seasoned with piety & devotion, so free from all appearance of faction, or superstition, the common rocks many doe now fall upon. This under God wee must ascribe to judi­cious, and carefull parents, who bred a sonne in very remote partes of this Kingdome, almost ultimâ Thule, which for piety, and generous carriage, might be a patterne to the youth of our nation, certainly they were carefull to avoid that reproch, magna culpa Pelopis qui non erudierat filium. Cic. Tusc. 1.

His delight was in Gods house, where hee sate as you noted, I doubt not, comely and with attention above the Condition of his yeares; he profited, as I had cause to observe it, exceedingly; his first mornings worke, in which I could discerne antecedent custome, was prayer, and a portion of scripture, which [Page 15]he performed with manly and serious attention, hee loved the Sunday and the Temple, and hee died on the Sunday, and almost in the Temple, having beene in reverend manner on that day at mor­ning and evening solemnities in the Tem­ple. I cannot here omit how through Gods providence I walking in the fieldes with him the evening before, (as by reason of his weake body I mixed his study with recreations) wee fell into above an houres communication, not as often wee did in rudiments of hu­mane learning, but our talke was then (so God disposed it) about many fun­damentall points of religion, and some polemicall; I found him so apprehen­sive of reason, so delighting in truth ap­prehended, so able to discerne a weake objection from a strong, so prompt to conceive an answer and give it some ad­dition of confirmation, that Apollonius looked not on his Cicero with more admi­ration and affection, then I on him. I [Page 16]conjectured then, and by some other markes taken at other times, that some enemies to the truth had attempted him, but Trialls are confirmations, to the ju­dicious.

For his carriage towards man 1. for parents hee joyed at any mention of them, was obedient and Dutifull to­wardes them, his wishes were tender and pious for them, his soule was able to discerne they affected really his good, his spirit was captivated to their will, he thought no thing good for him, but what they directed; hee was more gui­ded by commandes of them absent, then most children are (and yet I know some good ones) by intreatings or threatnings of parents that are present.

Hee well remembred the councell of Solomon Prov. 1, 8. my sonne heare the instruction of thy father, and forsake not the law of thy mother, some read dimi­nish not the Law of thy mother, and so his life expounded it. 2 for parents of the [Page 17]mind teachers, certainly hee divided his soule betwixt the parents of the body and them, they gave him earnest dire­ctions to shew obedience to mee, as to themselves, hee yeelded all obedience willingly, with love, hee was never usu­ally out of the teachers society, which children and vaine youth doth desire to shun. So tractable hee was to all my waies, a frowne would deject him, a harsh or hasty word would melt him in­to teares, the man must have beene very rough, & most indiscreet, that had used Stripes, sowre discipline was not for him who never did in so many mōthes (you are present that know it) the thing vaine, light, or childish, and all this obedience was mixt as I said with love, the life of it If at any time crasinesse and distemper of body came upon him (good God how should I forget it!) he would say to servants tell them not, they grieve too much, I shall quickly be well again, nay when the very stroke of death [Page 18]came, he would have hid it from mee and my consort, but God so disposed wee were both at hand, in our armes this Lambe of God expired, and in his ve­ry dissolution wee might perceive his griefe for our teares. 3. for his behaviour towards others, if among superiours, it was reverent, if equality, if inferiours with kindnesse, and with dignity, for his literature and hopes therein, had his body beene strong enough for the divi­ner part, he might have out-gone even the great desires and hopes of carefull parents; his memory was quick and would have beene tenacious, such was his diligence; his apprehension cleare, his judgement solid, his invention a­bove his yeares, savouring of mans age, his speech was discreet, his gesture com­ly, his wit pleasant, unoffensive, his pre­sence delectable, and the losse of him hath filled us with mourning, judge you what blessed gifts were in him all cannot be set before your view, and all [Page 19]that I have said of this noble gentle­man, I have spoke it, and so doe you re­ceive it, not as from an Oratours desk, but as from a sacred Pulpit.

Touching his dissolution I have not much to say, I would I had nothing, I wish that in maturity of his age hee might have closed these eyes of mine, that I might have been so happy to have seene some of the glorious actions of his great hopefulnesse, His death was sud­den. Iulius Cesar desired such a one, were it that even great spirits are too weake to looke the prepared assault of death in the face, or that warre, in which he de­lighted, was likely to give him no other death, so that he would seeme to turne a necessity into a choyce, let him judge that hath leasure. The sudden fatall stroke came from an aposteme ingen­dered about the heart (as the most lear­ned in Physicke were of opinion) which not possibly finding passage, soone drowned that vitall and noble [Page 20]part, quickly taking, sense, life, motion, from this Lambe of God, by which wee are in griefe, he in glory.

But some may demand, why hath so much been spoken of a youth of 14. years, a child of Adam? I doe not willingly ex­ceede in this kind, Cicero noteth 2. de le­gibus: postquam su mtuosa fieri funera et la­mentabilia coepissent, Solonis lege sublata sunt.

But a wiser and greater Lawgiver then Solon doth warrant Funerall decencies, 2. Chron. 35.25. and Ieremiah lamented for Iosiah, and all the singing men, and singing women spake of Iosiah in their lamentations, set out his excellent ver­tues: Anthems, Verses, Sermons, are fit meanes to honour, & bewaile the death of Gods Saintes.

And for this gentleman, whosoever knew his ornaments of grace and na­ture as I did, will rather wonder how in so large an argument I could speake so litle, inopem me copia fecit. why is so much [Page 21]spoken? 1. that we may know the good­nesse of God towards a child of Adam, we are all conceived in sinne, wee are by nature children of wrath, omnis homo in patre & matre pollutus est. Orig. tom. 2.164. and the mercy is most worthy our remembrance, this gentleman should arrive so early, at such a height of grace. honori tempestivus, qui virtute matu­rus, let vertue have honour. 2 why so much? it is to stirre up young men to imitation, I hope God sent this Flower out of the North for that purpose, they will leave childhood, and vanity, they will certainly aime at such perfections as youth is evidently capable of. children sang Hosanna unto Christ, Timothy is commended from a child, amongst mo­rall men Alexander the great, Hannibal, Scipio, Augustus Caesar, atcheived great thinges; [...], it is an age in which wee may doe all things.

3. why so much? to admonish parents [Page 22]that they make impressions of vertue in their children in youth, when it will stick longest, argillâ quidvis imitaberis u­dâ, never say, O willingly deluded pa­rents, your children have time enough, they are yong enough. Qui non est hodie cras minus aptus erit: you will find it to your great griefe, whē it will be too late to redresse it. I am not so unreasonable or sowre, that I would advise any, to o­vercharge a child, or prejudice health, of which in this sickly gentleman I was most tender, but when you have the happy opportunities of youth, strength, capacity, use the time, trifle it not away. magni refert saith Erasmus praefat in opera Orig. ubi nascaris, in Turkey or in Chri­stendome, magis à quibus of ill natures or good, maximè à quibus instituaris, that makes the man.

4. why so much? to abash elder ones that in thrice his age have not expressed halfe his vertues: ju ventutem tuam nemo despiciat, S Cyprian excellently paraphra­seth, [Page 23] multò minus senectutem, the Poet ex­presseth it though to an ill purpose jura senes norint, & quid liceatque nefasque, it should be so.

5 why so much? to see our losse, Cumber­lands losse, the righteous perish no man regards it; these are heavy strokes to a people, when God takes away noble and hopefull youth; what an example, what a comfort, what a patriot, might this gentleman have beene in his coun­try, what might they not have hoped in him? But he is gone, ergo Quintilium per­petuus sopor urget! it is the Lords doing, it is wonderfull, it is severe in our eyes; yet dare we not say why hast thou done this, rather with Iob, the Lord hath gi­ven, and the Lord hath taken away, bles­sed be the name the Lord, as the Lord will so commeth it to passe. This is a hard lesson to learne, to me as hard as to any, but he that gave it to us in his word, of his mercy write it in our heartes by his spirit. To God the father, god the son. &c.

Laus soli Deo.

The body was borne to the buriall by gentlemen that wayted on the young nobles.

The two former corners of the sheete were borne viz. by

• M^r George Mountague
• M^r Sidney Mountague

sonnes of the right hon. Hen. E. of Manch. L. privy seale.

The two hinder corners by

• M. George Berkley son of G. Lord B.
• M. VVilliam Bridges son of the Lord Chandos deceased.

The following verses were upon the hearse.

• Friends accompanying the body to C. Hennage Proby Esquire. High Shriffe of Buckinghamshire.
• S. David VVatkins Knight with their Ladies.
• S. Thomas Sanders Knight with their Ladies.
• VVilliam Drake Esquire.
• Henry Hastings Esquire.

with Gentlemen and gentlewomen of quality.