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 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 Chesse-men 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 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 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 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
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 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 Câ—â—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 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 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 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 and Diodor. 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 policie Herodot 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 his Death and their teares which
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 Castâ—gat Coniect Alex. lib. 3. cap. 7. Gen. Dier Terent in Phorm act 5. sc vlt. Luc. c. 7. 12. Hieron de Paula de fabiâ— Virgâ—aen 11. â—bi 1. de bello Ciuilâ— cap. 13. deserte Terâ—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 Ganâ—leâ— 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 followed Plut. Prob. 14. Val. Max. li 4. c. 1 Festus in verb. Prâ—texta Cic. de Legib. 2. Gregor de Nissenâ— 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 SONNE The 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 tantâ— virtutis Episcopus as Augustine Augustine spake of Cyprian happy is our dead Achilles who as in Heauen his soâ—le singeth praiseâ— to God so on Earth that at the interring of his body his praiseâ— 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 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 their Plato in Menox in lib. 4. 7. de Leg. Plutar. in viâ—is Theseâ— 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 virtutibuâ— 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 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 Heâ—â—odor ad Helâ—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 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
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 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 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 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 his 1. Sam. 4. 48. Chaire and breake his necke as Ely did or Isa 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 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 watch 2. 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 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
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. 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 â—piphan haeres 30. Abducunt miserum adolescentem post occasum Solis in propinquas tumbas sepulchra autem sic appellantur speluncae videlicet in petris effosae aâ— 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 Tumbeaâ— 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 Church-yards This name of Cemiterie comes from 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 the Matth. 9. 24. Synagogue the maide is not dead but sleepeth S. Paul also to the Corinthians vseth the same 1. 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 in Burying their Dead honourably placing them Stob. serm de Sepult 122. Alex. ab Alex. l. 3. c. 2. Herodin Melpom Val. Max. l. 5. c. 4. in the Temples of their Gods So were the Scythians as appeared by their 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 Dead Diodor. 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 were Diod. 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 for Herod lib. 2. Plutarch tract