pure most actiue operation the heart vnmoueable as the earth is most fruitfull and the countenance so amiable is as the heavē beautiful Goodnesse then appearing is like Adam in his innocencie it maketh the possessor to be noted and called the childe of God this character is bonae spei nūcia bonae indolis index virga disciplinae gloria cōscientiae custos famae laus naturae insignae gratiae virtutum primitiae as S. Bernard reverently collecteth the attributes Alas how is that sparke of vnderstanding the small portion of the vulgar dimmed with the mist of preiudice obscured with the Tempest of Passion that the naturall youngling wil not perceiue the things that are of God contenting himselfe with Salomons young man to reioice in his youth and let his heart cheere him to walke in the waies of his heart and in the sight of his owne eies Eccl. 11.9 but not considering that for all these things God will bring him to iudgement growing hereby to that Epidemicall case that S. Chrysostome describeth in such a one Chrys Hom. 1. ad Pop. Difficilis fallibilis vehementioribus aegens fraenis Adolescens vnfruitful thornes then choaking the good seedes of Religion and grace customable evil actions being his cōtrollers of iudgement seducers of will betrayers of vertue flatterers of vice vnderminers of courage slaues to weakenesse infection of youth madnesse of age curse of life and reproach of death Is it not a witcheraft that any should be so chained with inchantment of a momētary estate as scarce to thinke vpon the Condition which never shall haue end to satisfie the flesh a nest of wormes and to neglect the soule a Companion of Angels to desire rather to fill vp met am naturae Beaux Natures aimes of long life then mensuram gratiae Graces full measure of a good life or Coronam gloriae to attaine Glories Crowne of eternall life crooked waies base wealth false pleasures vaine hopes lying promises sweete poyson and senselesse sensuall satisfaction inticing their soules to ioy in those things whereof they will be ashamed seeing the end of those things is death Adams apple Esaus broth Iudas sop Babylons cup are more powerfull with these sonnes of disobedience then Henoks whirlewinde Eliahs Chariot Pauls assumptiō or Iohns Revelation and hereby many sweetly tempered dispositions And worthy spirits are swallowed vp led a way Captiue like the Gallant in the Proverbs who went to the house of the Harlot the way to hel going down to the chambers of death Prov 7.7 in the prime and spring comming to the fall of their leafe continuing their life in a wintry stormy Tempestuous course the surges of lust beating the ship till the sailes of pride be torne with the windes of violent passions punishing thēselues with that horrid curse Peccatū poena peccati the guilt of one sinne becommeth the punishment of another 5 I cal to witnesse against such this Princely Saint who having obtained a gracious report and received the promise is now a triumphant Chiefetaine in the army of Saints whose Scutchion bare this * In the Lottery Armory and Funerall Motto Et nos fas extera quaerere regna as if he had come into the world but to learne to die and as Israel came through the wildernesse of Sin to passe through it towardes the land of Caanan he began to seeke as the text speaketh of Iosias 2. Chr. 34.3 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original importing not only to seek to inquire with al diligēce as Avenarius rendreth it Aven But to consult to deliberate to search with all care for any thing that pertained to the worship of God Not so to seeke as Pyrrhus ambition trained his thoughts from Macedon to Greece frō Greece to Italy Plut in vita Pyrrhi from Italy to Sicily from thence to Africke and so to Carthage it was no earthly no worldly adventure his chiefe ayme was at though so farre as the Royall rights of his Puissant Ancestors and the service to his Soveraigne Father in a iust war might haue giuen cause our vndaunted Alexander needed no encouragement for hee was so nobly furnished with all abiliments of a strong body and valiant disposition as if victorious Ioshua had revived to edge these ill dull and resty times drowsed and almost drowned in the sweet havē of Peace Peace being alienated from its own grace and become the truce of lust and rust of valour the death of the army and decay of the navie And even then when this high borne Champion the grace of the Court and hope of the Campe might haue recouered if not improved the limits of this kingdome when all good spirits not only affected but addicted themselues to honourable Martialisme expecting generally a day wherein they might heare young Caesars Venite his brandishing sword the ioy of the souldier drawne by right edged by valour might haue been attended with victorious acclamation of Conquest even then so did he season sanctifie his Martiall exercises Princely studies of arts and fortifications that hee remembred the weapons of a Christian warfare were not carnall but spirituall and howsoever in the flesh he warred not after the flesh 2. Cor. 10.3 as the blessed Apostle doth distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making that holy vse of that vsefull knowledge of fortifications as that he vsed them in a spirituall sense as S. Paule counselleth to the pulling downe of strong holds to the casting downe of imaginations and every high thing that exalteth it selfe against the knowledge of God bringing into captivity every of his thoughts to the obedience of Christ 2. Cor. 10.4 2. Cor. 10.4 5 So did hee enter combat and receaue conquest of both his enimies and himselfe and bare before him a shield which was never missed yet never pierced It was strange in S. Ieroms opinion Hieron in Ep. ad Theod. quod corpus assuetum tunicae potuit sustinere onus Loricae that the emblem of Arts the Gowne and the ornament of Armes Armour should fit one the same that so tender Courtly Princely breeding could afford so well set a soule a body as willing as able to haue endured the Laborious watching toyling fighting bleeding life of a Campe. But that which is more wonder appeared in him that the Cankers or vipers of a Courtly life Lust Pride Ambition Irreligiō never durst approch him no nor the wormes or moaths of greatnesse sloath or flatterie or vanitie ever receaue acquaintance much lesse entertainement with him All which creeping or crying sinnes bee as visible as indivisible from such Courtly places which may bee some cause that the worde aula which the Greeks translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. is by Athenaeus interpreted to be perflatilē ventis domum like the house in the Gospell beaten with the winds furious passion tearing or climing Ambition overturning or envious contention breaking or lustfull daliance blasting
of other things to the hand of Providence Iudgement did master opinion and by earely accustoming his taste to the truth of spirituall pleasure hee contemned the false and abhorred the filthy pleasures of the worlde lust or pride could not fasten vpon him a desire to spend nor avarice a thirst to spare feare or favour could not cause him to preferre shaddowes or neglect draw him from rewarding the meanest deservers Ambition drew him not to hasty adventures nor daunger ever put him to distrust the sunne beames of his morning were most radian yet his thoughts calme and a heavenly peace in all his passions his blessed minde was never racked with desire or feare nor ever troubled with the sad burthens and consuming CANKERS of this life never afflicted with the surbate of cares or surfet of riots froathy praise he avoided as infectious goodnesse was his aime which being the cause led him on in the course of all those most honourable actions he entended in all which he was free from the taint much more from the staine or sting of ill Sophocles his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc Xenoph. or Xenophon in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay with al reverence to holy records Salomō or Iosias so soone did not so much the later and the better of these began but in the 16th yeare of his age in the 8 yeare of his raigne 2. Chron. 1.3 but blessed PRINCE HENRY as if he had beene consecrated from the wombe in the morning watch of his life was a morning starre in his lustre and considered that the Feare of God which the preacher made to bee the ende of all things in the end of his Ecclesiastes the same is the beginning of wisdome in the beginning of his Proverbs Eccles 12.13 Prov. 1.7 Neither differring nor dissembling had place in him or power over him no excuses no refulals staid him he Remembred his Creator in the daies of his youth he thought it good for him to beare the Lordes yoake in his youth Lam 3.27 he studied wherewith a young man might cleanse his waies louely Isaac loving Ioseph Princely Iosiah true harted David beloved Daniel holy Samuel faithful Timothy were his patternes Psal 119.9 to consecrat his first best endeavours to God Not only his Martiall Scholastical exercises did honour him with that title which Livy gaue to M. Cato Si arma sumpsisset in armis natū crederes T. Livius Dec. 4. lib. 1. si se ad studia convertisset inter liter as educatum but his dayly holy conversing with God in the path of goodnesse his spirituall progresse in grace and favour testified that from his youth vp his conversation was in heaven this was the grace of his childe hood and garland of his youth this blessed his life cōforted him at death and shall commende him to all posterity 4 Learne hence yee young Gallants that put farre from you the day of the Lord yee that neither in the morning nor meridian of your liues Prepare your selues to meete the Lord or care that when he commeth he may finde you watching and working To die well is a long art of a short life and a speedy beginning is the shortest method to this longest art Salomon telleth of a time Eccl. 3.2 2. Cor. 6.2 Eccless 3.2 Tempus mortis But as if that were too generall Paul confineth that time to a day 2. Cor. 6.2 dies salutis and Christ limiteth the time of that day to an howre Mat 25.13 Mat. 25.13 Hora acceptationis In the Revelation Babylon is lamented that in one howre her iudgement is come Rev. 18.10 that in one howre so great riches came to naught vers 17. and that in one howre shee was made de solate vers 19. But times daies howres are scantled yet shorter 1. Cor. 15.52 by the Apostle Iudgement shall be in a moment in the twinckling of an eie in the last trumpe that as God gaue his law with the sound of a trumpet Exod. 19.16 So hee shall call for account of it with the sound of the Trumphet Ex 19.16 1. Cor. 15. Hieron 1. Cor. 15.52 How shrill should this trumpe be still in our eares as S. Hierome witnessed of his owne ever sounding and ecchoing this that the surest way to a good life is to beginne betimes considering that though Gods mercies oftentimes affords vs many yeares to repent yet his Iustice affordeth not an howre to sinne Greg. Peccanti Crastinum non promisit saith Gregory hee promiseth not to morrow to the offendour who is alwaies ready to receiue the penitent How should this consideration draw vs on Trahit enim non cogit Deus Austin lead vs along by the waters of comfort and admonish vs all if hitherto we haue neglected to fasten vpon the first opportunity of seasoning our souls with that blessed spirit of Janctification while they be fit for impression and that by a gracious meditation we consider the race we are to run and the many encombrances which alwaies crosse vs That delay augmenteth difficulties and more do perish by this Temptation then by al the toiles guiles of Sathan the longer we persist in sin the more God plucketh his grace and assistance from vs our good inclinations are the weaker the vnder standing more darkned the will more perverted the appetite more disordered the passions are more strengthned that at length the stupid and benummed soule may loose the spirituall light of grace naturall light of reason and retaine only the sensuall twylight of affections common with bruit beasts so the the youth being il spent Sathan wil plead possession in age therefore the dawning springing morning time of life must bee consecrated to God it was not only the piety of Iob to rise vp earely in the morning of everie day to facrifice and sanctifie his sonne Iob. 1.5 Iob. 1.5 But his owne practise in his owne young yeares in the morning of his life in the daies of his youth the secret of God was vpō his Tabernacle Iob. 29.29.4 For this is the time as S. Ambrose describeth it Iob. 29.4 Ambros wherein the elemēt of fier predominateth in the sonnes of men calore corporis feruente estu sanguinis vapor antis ignescente viribus invallida consilijs infirma vitio calens illecebrosa deliciis est Adolescentia This is the spring of life and how easily may a spring-tide drowne all the summer hopes of youth the time of strength and beauty both easily inflamed by heate of vanity the time of growth activity both soone nipped with the frost of mortality Aug. now visus acutior auditus promptior incessus rectior vultus iucundior now the sunne of the vnderstanding doth most appeare and the starres of the senses most gloriously shine then the 4. humors resembling the 4. Elements the liver as the sea the veines as the rivers are in their most
as by violent stormes the fairest and most hopefull fruites of Court kingdome haue beene often not onely blemished but demolished That wee fitly might take vp for such Palaces that Lamentatiō of David for Mount Gilboa o yee Mountaines of Gilboa ◠Sam. 1.19.21.23 how are the mighty fallen how hath the beauty of Israel beene slaine vpon thy high places they that were swifter then Eagles strōger then Lyons are fallen in the midst of thee Pillers and Cedars in Salomons house haue sunke downe even to the ground yet this excellent Mirrour of Princes stood as a center vnmoved retained his station His liberty more opportunities more power more incitations more thē other great ones yet he more free because more faith full then others yea so free that infernall malice nor the curious inquiry of Popish Pioners could ever fasten any taint of blemish either before or since his death vpon his Saintlike life I abhorre flattery and dare call evill evill were it in Bethell the kings Chappell let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Courtier flatterer be the reciprocall tearmes of those that tune their tongues to inchantments I had rather be a Citizen of Verona then Placentia and with S. Austin mallem pati supplicium Aug. ep 68. quà m foedâ adulatione consequi beneficium I had rather endure punishment for truth then get favour by flattery Diogenes the Cynicke contemned it and ioined togither linguam adulatoris manum interfectoris Diog in Laert and blessed Prince who now is in heaven in his life laughed flattery to scorne and held that as the Tyrant among the wilde so the flatterer among tame beasts is most pernitious It may be Aulica Rhetorica to giue more then is due to great ones in their life but that candle being extinguished how busie are tongues and pens to breake open the sepulchers of the deceased a thing more common thē commendable in this age But to giue the amplest testimony of truth as wel as of affection Testimonia virtutis veritatis Bern. is an office in S. Bernards iudgement that we are bound vnto Piety as well as duty requireth it quitteth herein flattery that a sea man whē he is come to the haven and a warriour when he is brought to his triumph and the blessed that die in the Lord and rest from their labors Rev. 14. they that haue been the great lights of our firmament their works following them propter opera exempla accipiant benigna hominum verba iudicia may be honoured in the monuments of their memorials by iust praises not issuing from Hypocrisy or flattery to neglect which service were prophane ingratitude or to deride it impious presumption For to any honest minde how vnworthy will it seeme to deny or maligne vertue its due which so abundantly did appeare in this triumphant Saint the living glory of the Protestant and rising envy of the malignant world as if the Graces had beene midwiues at his birth the Muses his nurses the vertues his attendants and goodnesse as a good Angell his guide to direct him in al his waies And as if acquainted with Saturne the Planet of Contēplation and with Iupiter the Planet of Action * Quaerere Quaerere was the word best liked him the worke that best fitted him As if he had duly considered our Saviours councell Primù quaerite first seeke Cum dicit quaerite en diligentiam Mat. 6 33. cum primùm quaerite en sapientiam diligence in seeking Chrys wisdome in seeking first It was the fruit of both in Iosias to beginne to seeke God the first time of his raigne when he was a childe in Mary Magdalen to come to the sepulcher the first day of the weeke before the dawning of the day in those that were first admitted into the vineyard that they were in the market the first howre the Master came to hire the firstlings of the cattell first borne of the children first fruits of the earth first hopes of the promise first tythes of the yeere first times of the day were ever deere acceptable to God To instance in the last only the first opening of the daie seeing there is no word vnnecessary in the book of God every iot therein affording observation if not Admiratiō why so precisely is this time of the day the morning mentioned in scripture the Angels hastning Lot out of Sodom in the morning Gen. 19.15 Abraham his preparation by rising earely to go to sacrifice Isaac in the morning Gen. 19.15 Gen. 22.3 Iacob to set vp a piller at Bethel rose vp earely in the morning Gen. 22.3 Gen. 28.18 Moses commanded to stand before Pharao earely in the morning Exod. 9.15 Ioshua in his care in the conviction of Achan rose vp earely in the morning Iosh 7.16 Elkanah and Hannah their earely worship 1. Sam. 1.9 1. Chr. 33.30 Iob. 1.2 Chr. 31.3 Ier. 17.13 the Levits early standing before the Lord Iob early sanctifying of his sons Hezekias early sacrificing David early praying Ieremy early preaching and Christ early rising with infinite other examples of the morning service that the Saints haue perfourmed I say wherefore is this especiall circumstance so exactly placed in the front of so many of the sacred histories if it did not note vnto vs Aquin. how acceptable the first fruit of time is vnto the Lord and therfore first to seeke in the beginning of our day whether as Thomas distinguisheth it bee in the morning of the naturall day or of our humane life or of our state in grace or passage to glory the Prime of our Calender to be consecrated to God and the sun no sooner to display its light vpon the earth then we to lift our soules vnto the heaven As was the dayly and early course of this devout Prince who in his private morning prayer early seeking the God of his Fathers communed with his own heart in his chamber and was still Psal 4.4 It was a gratious promise made in the time of the Law If thou seeke the Lord thy God thou shalt find him Deut. 4.29 ever since it hath beene the precept or rather the sum of all precepts to seeke the Lord as appeareth by the Phrase of Scripture either faciem quaerendo by seeking his face Psal 24.6 or bonitatem quaerendo by seeking his goodnesse Esra 8.22 Or mandata quaerendo by seeking his Commandements Psal 119.100 Or misericordiam quaerendo Dan. 2.18 c. and the blessing promised is that the hearts of them shall reioyce that seeke the Lord 1. Chr. 16.10 Yea the hearts of them shall liue that seeke the Lord Psal 69.32 Which made the Royall Psalmist so experimented that he proclaimeth they that knowe thy name will put their trust in thee for thou O Lord never failest them that seeke thee Psal 9.10 Which may serue as a briefe application to all his
testimonies that one of Cassiodore is enough Cass lib 5. Ep. Vltra omnes crudelitates est divitē velle fieri ex exiguitate mendici Amentur honesta lucra horreantur damnosa compendia Pudeat ab illus tollere quibus inhemur offerre It is cruelty in the abstract that anie man should grow rich by excorting from the poore honest gaine is lawfull damned rapine hatefull the extreame of shame is to take from them to whom wee are commanded to giue God heareth their cries remēbreth their sighes putteth vp their teares their complaints as darts pearce heaven The observation of S. Chrysostome is worthy that of all the blessings of our Sauiour in the Mount the blessing of inheritance is only given to the meeke Mat. 5.5 Blessed are the meek for they shall inherite the earth Which is mainely contrary to the course of the world for if meekenesse were the best fortresse for possessiō how so one would the snares and subtilties of Law-wresting vnderminers prevaile wherefore the violent Nebuchadnezars of the world by vsurpation rather then by possession retaine their seats may be said rather to inhabit then inherite the land But vnto the Godly saith God What man is he that feareth the Lorde him shall hee teach in the way that he shall choose his soule shall dwel at ease and his seed shal inherite the land Psal 24.12 Not only the meeke thēselues but their seed shal not only possesse but inherit not only the earth but the land of the living when as the vniust Intruders shall make but the spiders nest or build their houses as vpon the sands a winde will come to cast downe their Palaces to root them out of their possessions to rot their memoriall from of the earth When as they that by right righteous dealing haue enioyed the blessing of inheritance shall shine by their good works while they liue and by their good name whē they are dead as now this Gratious Glorious Triumphant Saint doth whose name shall bee had in everlasting remembrance It a in singulis virtutibus eminebat He was so eminent in every vertue to vse S. Hieroms words that with out much amplification the Apophthegmes of his own life will furnish a large discourse He was never beaten down with his owne passions but did conquer his own conquerours his anger served only to enflame his zeale height of spirit to despise the world Feare only to abstaine from sin ioy to praise God sadnesse to repent hatred to pursue vice loue to ensue vertue so his passions being subdued as Rebels were singular helps in the exercise of vertue And for himselfe and his worthy followers the words of Hierome of Nepotiā will fitly serue the close of this discourse Domus eius conversatio magistra erat publicae disciplinae Hier. his owne Princely conversation the course of his house was a mistresse or rather a mirrour of publike discipline the modell of a wel-managed state Mars Minerva dwelt in his Palace which in it selfe was a second Paradise Religiō was of his privy chamber and vertue a great officer in his house knowledge was a companion with him good inclinations had breeding here and good men preferment and his Countenāce did change the face of the times But as Cestius in Seneca spake of Altius Flavius Senec. Lib. 2. Cont. con 1. Tāmaturè magnum ingentum non esse vitabo it proved to bee a fatall Truth in him that so great a spirit so soone to appeare was a prodigious signe of the losse which ensued by the end of his life such an Epiphany was the speedy forerunner of his mortality No preuentiō could stay the wheele running at the Cesterne of his life his daies were numbred the stealing steps and insensible degrees of death did approach even like the sunne which maintaineth a very swift motion yet doth not the eie perceiue it to moue Death the Tyraunt exercised his rage with the greatest cruelty vpon this Princely subiect and suddenly cropt of this fairest of Natures flowers and overthrew him in the Principall strength and beauty of his age at which blow the world staggred being old and nought it feared the date of its owne dissolution All naturall things must encrease and decline the sunne shal end the course consume heaven shall be wrapped vp as a scrowle and the starres shall fall Psal Death doth restraine the spirit of Princes and is wonderfull among the sonnes of the earth It was the last lesson that ever this excellent Prince was publikely taught that though cōmon mē dare not be acquainted with kings yet death is more commonly boistrous and more violent with kings then other men Of all the kings of Iudah frō Rhehoboam downe to Zedekiah there were in number twenty and six of thē that is almost a third part slaine of the kings of Israel from Ieroboam to Oshea there were also in number twenty and ten of them a iust halfe slaine yea looke into our owne stories and our English Chronicles are all bloudy from the Conquest downward of three twenty deceased eight which is more then a third part slaine wherevpon the * M. Wilkinson who preached at S. Iames that day his Highnesse sickned Reverend Preacher cōcluded it were a most fearefull thing amongst the common sort of men if one in every three were subiect to such violent death But Death durst not come with such violence nor so rudely intrude into this Princely Sanctuary it came in by stealth yet being entred it severely did exact obedience it expugned all desences against it vndermining all Physicke was not content with bloud but cōmands life when Natures frame seemed firme and a countenance of cōtinuance appeared in this Divine Prince Death led him into the vnavoidable passage of the farthest fairest path of nature kept him 13. daies in this Labyrinth In which time dayly changing daily dying HE though entangled in the snares of disease yet avoided the snakes of distrust or distemper with a noble Courage like the sunne did shew greatest countenance in this lowest state and with a braue yet blessed behaviour in contempt of death gaue a grace to the greatest extremities the Tyraunt could devise for whē the Tragické Monster stopt his breath closed his eies drewe the curtaines the Princely soule tooke wing and with troupes of Angels fled to heaven It is not without warrant O Death that God disclaimeth any interest in thee thou Infernall yet Imperiall Commander he hath pronounced by the mouth of the wisemā that he never made thee but that thou hadst thine entry into the world by the very malice and subtiltie of the Divell Wisd 1.13.2.24 Hast thou hurried about the world and compassed the whole earth to and fro and hast thou considered Great Henry who was perfect and vpright one that feared God and eschewed evill and hast thou privily shot at him that was true of heart Cursed
bee thy anger for it was fierce and thy wrath it was cruell Didst thou mistake Iehoshaphat for Ahab 1 King 22.32 this holy Prince for some Idolatrous Pagan or was thy aime onely at this beautie of the world Why hadst thou not gorged thy hollow hellish appetite with some blasphemous Rabshaked or cursed Sanballat with some aspiring Haman or Church-robbing Nebuchadnezzar Ioseph lib. 1. Antiq. cap. 5. Hosp de Grig fist pag 48. Novemb 12 November was the dismall time death fitted for this Tragedy a time noted by the Orator dysastrous It would rather fill a Library then a volume to descend to particulars It was the Month of the Flood as Iosephus among the ancient Hospinian among the moderne doe affirme and if ever a second Cataclysme fell vpon the earth the Teares shed in the sorrow of this losse may deserue a Chronicle many expectations were sunke and some Gallants went to heave thy water sorrow killed them What hopes were shipwrackt in this storme and what a generall deluge over streamed all honest hearts will never be forgotten while that blacke day the 6th of November shall appeare in our Kalender Quintus intendit Sextus intulit The 5. day was by the Sonnes of Beliall a day dedicated to our destructiō a day by Hesiod and Virgil and all the heathens as Hospinian collecteth most ominous but the Lord was more carefull in the prevention then wee thankfull for preservation herein therefore what was but threatned on the fift day was showred downe the 6th day at which time the storme fell vpon vs. It was a strange prodigie that on the fift day at night about the houre of 8. a Rainebow appeared seeming as it were by the sight and Iudgement of some to cōpasse the house of S. Iames. I referre the Learned to those that haue written of prodigies for my own part I haue learned that lesson In pluribus Domini operibus non esse curiosum Eccl. 3.22 not to be over curious and inquisitiue in many workes of the Almightie Lactantius much inveigheth against those De fals sap lib. 2. c. 20. whose chiefe delight was Inconcessa crutari to search for vnlawfull things and I knowe that Iacob striving with an Angell got the shrinking of a sinew yet that the covenāt of the flood sould so dysastrously appeare in the month of the flood in the night beyōd the rules of Nature and course of custome did certainely portend somewhat Indeed after the flood God hung vp his bowe in the Clowd in token of reconciliation vnto men and the bend and arch of the bowe is turned from vs Lib. de operibus creat cap. 3. as Zanchius observeth But he hung vp his bow saith Ambrose Arcus habet vulneris indicium non vulneris effectum the bowe maketh a shewe of hurting but it doth not hurt it is the arrow that woundeth But now God seemeth for our sinnes to haue taken downe his bow againe it was an arrow he shot with the fervency of his furie the Court was wounded the Commōwealth the Church the whole Protestant world receaved a wound in the death of Gods deareling the Renowned Prince now in heaven 13 Let all the world stand in awe of their pow erfull commander that shooteth his arrowes of desolation among the Children of men All the trees of the Forest must know that the Lord hath brought down the high tree hath exalted the lowe tree hath dried vp the greene tree and hath made the dry tree to flourish as he threatneth Ezek. 17.24 and that all the sonnes of men are vnder one common conditiō Our liues are short in all things except miseries and troubles our continuance is only certaine in vncertaintie God hath reserved our times vnknowne because wee should bee alwaies ready Quò propior quisque est servitque fideliùsaegro In partem laethi citiùs venit By how much the neerer men come about dying persons by so much the sooner should they consider their owne deaths Wherefore Noble and worthy Gentlemen who were sad spectators of the blessed passage of his Princely soul sequester all humane wisdome and policy all Court vanitie or glory looke vpon the Glasse of mortalitie the more yee are intangled either in the delights or affaires of this life the more grievous death will bee to you It will be vnseasonable when the paines and perplexities of the soules departing from two friends of so long familiarity the body and the world shal draw your powers from true repentance Seeke therefore the Lord while he may bee found blowe the dying fire of your devotion Looke backe and esteeme the whole race which yee haue runne as a short steppe looke foreward and behold the infinit space of eternitie wherein by grace yee may continue here yee haue no abiding city your service is no inheritance Lift therefore your mindes to heaven and discover the most bright and beautifull glory your life is your candle wast it not in idle play it was allowed you only to light you to ed. Finally whosoever of you beholdeth the present Princely family and saw it in her first glory doubt not but God will make good his word to this house which he promised in Haggci The glory of this later house shall be greater then the former Hag. 2.9 saith the Lord of hosts Lord make this promise good Blesse our most hopefull Charlemaine with all thy choise graces Let the enimie haue none advantage of him nor the wieked approach to hurt him but for ever let thy mercies compasse him giue vnto him the doubled spirit of his now blessed and immortall brother indue him with the hand of Gedeon the heart of David and the head of Solomon Grant him in health and wealth long to liue that at the length hee may attaine everlasting ioy and felicitie through Iesus Christ our Lord. Amen FINIS