WHeresoever the Gospell shall bee preached, mention shal be made of Mary Magdalen, Mark. 14.9. not only, for loving her Lord in life, when shee came to weepe, to wash, to wipe his blessed feete, but also for that when he by whom shee lived, was dead, and shee, for whom he died, enforcedly left aliue, shee provided her ointments, for his dead bodies ornamēts, to pay him the last tribute of external duties, of sepulchral obsequies. Her former a­ction in the house, perfumed the house only, her later af­fection, manifested at the graue, hath persumed her memory through the world. Chris [...]. A sinner to annoint her Saviour? It is strange: often doth the heaven, bath the earth, but never did the earth bath the heaven, til Mag­dalens teares, yet more strāge, that though the life, yet the loue of her Maister could not languish, in her colde brest, though shee missed his heavēly word, to kindle it, and his bodily presence to cherish it, yet shee followeth through the shadow of death, at the crosse, and passeth to the chambers of death at the graue, post funera funus, af­ter [Page 2] Nichodemus and Iosephs odors, Ioh. 19.38. prepared by art, and applied by devotion, shee casts into the rich treasury, her two mites of loue and lamentation, and giues the world a checke, who performeth duties of loue only in life, and makes eie Service, the most harty observance.

A meditation, that since I conceived, hath laboured so farre with me that I presume to bring forth, this hasty but harty manifestation of my boundlesse desires, & endlesse duties to the memory of that late gracious, now glorious Prince, beyond all titles in his worth, all sorrowes for his death, whom no eie with iudgement, ever beheld, without ravishment; lest therfore the re­membrāce decay, with the losse, or the mothe of neglect, infest the Princely vesture of great HENRIES memo­ry, seeing Pharaoh had his Pyramis, Ioseph. 2. Sam. 18.18. and Absolon his pil­ler, and that, in the bad made, worse kept vow of Iep­tha, the daughters of Israel, went yearely, to lament the daughters of Ieptha. Iudg. 11.29. Why should PRINCE HEN­RYES Anniversarie, bee an eie sore to any, that are pleased with worse obiects? Why should not the re­membrance of our Iosias be like the perfume made by the art of the Apothecary, Ecclas. 49.1. sweet in all mouthes, pleasing in all minds. In favours done, our memories ought to bee fraile, but in benefits receaued eternall, Right deare in the sight of the Lord is the death of his Saints, Psal. how much more in the eies of his Saints▪ the death of this Prince, ought to be pretious, who living was vertues child, Religions friend, the Churches advocate, Common­wealths hope, the poores Master, and Gods deare ser­vant.

[Page 3]2 Hune tantum terris fata ostendere, Honourable, and renowned plant as the first flowre of the fig-tree, in the prime, and bloming of his age, hee was transla­ted into heauen, and why did not heauen and earth re­moue their stations, sunne and moone loose their mo­tions, and summer and winter period their seasons at this cause of sorrow? What in the world shall make shewe to sence of stabilitie, what creature is a fixed starre, if such a Prince must die, whom besides the by & earthly healps of drugges and amulets, the divine hopes of vertues, prayers, teares, & plaints, could not keep a­liue: yet he is aliue on earth in al good mens thoughts, in heauen in all Gods ioyes, & though our eies cannot now hehold him, because HE is to bright a sunne, for our weake sight, our lookes must be limited to a meaner light, & we must rather humble our selues to the twi­light of inferior things then celestiall spirits. To follow him in the pace that nature lent him, his life or to the place where nature left him, his death, deserveth a vari­ous & curious tract, & were rather an Annall thē an An­nuall remēbrance, to think hereby, to add to him repu­tation, that smoaking vapour, drawne from earthly ho­nour of popular admiration, were frivolous, neither profit to him dead, or approved of the wise aliue. To ex­cuse the cause of doing this, were to accuse the manner of doing it, and therefore without Apollogie, let this testifie that I am a perpetuall votarie, to the honoured memorie of blessed PRINCE HENRY, that whatsoeuer any other wants be, I may not bee censured for want of duty, that so while I shall runne the race of my [Page 4] sinfull daies, and continue the passage of my fleeting pil­grimage, higher powers not otherwise disposing or dis­pleasing hereat, Iudg. 11. I may as the daughters of Israel once a yeare, bestow some odors or ointments vpō my Prince­ly Masters monument, and burne some incense to his memories excellence.

3 All the world were sate, to see, & harken, how his Highnesse hopefull, youthfull age should be employed, for in HIM, a glimmering light of the Golden times appeared, all lines of expectation met in this Center, all spirits of vertue, scattered into others were extrac­ted into him, Pliny. Epi. Xenoph. Cy. rop. Fox. Acts & monuments 2. Vol. so that if either Pliny his testimonie of Traian, or Xenophons description of Cyrus, or Polidor of K. Edward the 6. had beene applyed to HIM, these all, and all whatsoever had beene but scannings & ken­nings of those high borne, highly-blessed vertues in Prince HENRY: His Magnetique vertue drewe all the eies, and hearts, of the Protestant world, vpon him who in their strictest observation, found how HEE hated sinne, more for the indignitie thereof, then for the tē ­porall danger, how he stood like a Center, vnmoved, the circumference of his estate, being drawne aboue, beneath, about him, how hee lived without the com­passe of an adversarie, his Person being as a Saint, his Court as a Temple, there was nothing, but hee desired to knowe but most and first himselfe, and not so much, his owne strength as his owne weaknesse, al ingredients of beauty, Nine hun­dred sixtie & nine yeares. Gen. 5.27. concurred to the making vp of his body, in which, a soule might haue contented it selfe to liue an age, yea, were it Methusulahs: and for his soule, as if the [Page 5] tincture and tainture of originall sinne, had not much infected it, it was the Tabernacle of all vertue, in which Pietie had her Oratory, Religion her Sanctuarie, Prayer her Censor, all Acts of devotion their alter, & his altar, the plentifull daily offering, of Almes-giuing. Future ages declining, as well in their being, as vnderstanding will stand amased, at his storie, whosoever shall build it, that a Prince so noble and so humble, so valiant, and so patient so Heroicall in his exercise, and so Angelicall in his prayers, so abundantly liberall in his bestowing, & so honorably frugall in managing his estate, so like to liue, and so content to die, so faithfull to his God, dutiful to his royall parents, mercifull to poore, gratefull & grace­full to all, either should haue beene so soone, so good, or be so soone, so forgot. There is no honest subiect that e­ver saw him, but will forever care to carry the resem­blance of his Princely feature in their best composed memory, his piercing eye, gratious smile, graue frowne, and divine face composed of modesty and maiestie. How slow he was to anger, quicke to apprehend, how speedy to pardon, how magnificent in building, munificent in entertaining, how constant in his studies, & paramoūt in all rare inventions.

Learne then from hence all yee wandring Drones, whose life is a continuall sleepe, or worse a sleeping death, of whom no memorie or monument shall remaine but as that of beasts, fuerunt, yee whose sole knowledge is only the Philosophy of Epicurisme, Plut. yee whose memory shall rot among the posterities, yee who are entised by the subtiltie, and entrapped in the [Page 6] snares of Sathan, who vseth every of you for some end, and leadeth all of you in the end to finall destructi­on. How apparant is it to all, that the Drunkard is his butler, the Glutton his Cooke, the Adulterer his Cham­berlaine, the Slanderer his Lawyer, the Vsurer his Trea­surer, the Iesuit his Chaplaine, and shall the same intice­ments, beguile you? Be there so few good, as that, when but 4 in the world a Caine, when that number doubled, and eight were in the Arke, a Cham, when that num­ber trebled in twelue Apostles a Iudas, seeing the Di­vell knowing his time short, hath provided his factors, in all places for all occasions, Popish traitours, and apish flatterers often about Court, Hypocrits and Loiterers a­bout the City, buyers and sellers of the Temple in the Temple, every where swarming Locusts, and the childrē of darknesse, so wise in their generatiō, so busily imploy­ed, and taking such paines to goe to hell. How should these thoughts, drawe and driue yee out of that as hatefull, as harmefull neglect of doing wel, & stirre yee to striue to do some good acceptable to God, profitable to man, available to your owne soules, that not only in the day of retribution, a recompence, but in this world, there may be a remembrance of you, as in every place there now is, of this wonder of his time and mirror of Princes.

4 Whose Religious soule, did so truely entertaine the Patronage and protection of religion, that as HEE hated Poperie with a perfect hate, so his loue vnto truth and learning, as it shined outwardly, so did it burne in­wardly in his owne practise, in which, besides his vn­fained [Page 7] zeale to God, and loue to good men, he was e­ver carefull of Moyses and Davids lesson to number his daies, never desiring to liue long, nay, Psal 90. often vsing contemptible speeches of the world, of life, of bravery, of beautie, accounting long life not only vanitie but mi­serie, and on the contrary, many, and holy, and heavenly were his frequent meditations vpon the certaintie of salvation, immortalitie of the soule, resurrection of the dead, and ioy of the blessed, as those neere about his Highnesse can testifie, by those his wise, and divine A­pothegmes, which will never be razed out of their most and best reserved memories. Wherein, I cannot omit his especiall regard of honest Sermons, for that was the title he attributed to sharp, and sound sermons which neither favored of flattery or Poperie, among which, as none ever passed without his reverent attention, and remarkeable observation, so especially in two preached before his Highnesse, though some yeares in distance, yet in the same month of his finall and fatall sicknesse. The first at Richmond, in October 1608. vpon that text which afterwards, Psal. 82. v. 6.7. was as a box of spikenard to annoint his body at the buriall, chosen by the most Reve­rend father, the L. Archb. his grace at the funerall: Psal. 82.6.7. I haue said yee are Gods and yee are all childrē of the most high, But yee shall die like men, and fall like one of the Princes, which Text being entreated on, at Rich­mond by one of his highnesse Chaplaines, thē waiting, and the Text called the Fall of the leafe, howsoever the Chaplaine, were one of the meanest & youngest of that name & number, yet it pleased his highnesse to require [Page 8]a coppy, thereof, and as with Princely patience to heare, so with godly diligence to recall some passages therein that Cedars of Libanon, Roses of the field, Lillies of the Vallyes, Princes, starres & Angels had fallen, that humani­ty and mortallity were twinnes, that all flesh was as a flowre, and the grace thereof as the grasse of the field, &c. The other Sermon, as if it were provided, against the day of his preparation by that all guiding eie of providence, M Wilkinsō vpon Octob. 25. 1612. was learnedly & powerfully delivered in S. Iames chappell by a Reverend divine, Chaplaine to the kings Maiesty vpon the Sabaoth day of his highnesse sickning the Text being taken from Iob. 14.1. Iob. 14.1. Man that is borne of a woman, is short of daies and full of troubles, wherein, by the miserable entry, of man into the world his mise­rable and speedy passage, out of the world, and his mise­rable pilgrimage and indurance while, he is in the world he stirred all, of all estates to the consideration of their states, and did much affect his highnesse, as appeared both by his great attention and commendation thereof. Blessed Prince by this, Esay. 38 1. preparing as Hesekias was war­ned to set his house in order, because he must die.

Learne hence, yee Courtly Gallants, yee, that pro­rogue the tearme of your lifes & as the Prophet spake, Zephany. yee that put farre from you the day of the Lord, set your houses in order, you must die, an account must be made, did yee but know what houre the theefe Death, will come, yee would watch, if at that time, the house bee not built by faith, or built and not prepared by hope, or prepared and not swept by repentance or swept for a time, and not dayly, set in order by meditation of mor­talitie. [Page 9]If there be no care of the spirituall Oeconomy at that day, at that houre, yee shall drinke the bitter cuppe of the dregges of destruction. O then al of yee, that eat, as if yee did not care to liue, and yet build, as if yee did not thinke to die, yee that preferre Hagar before Sara, Bern. Gen. 16 3. Gen. 30.4. and neglect Rahel in regard of Bilha, yee, that respect not, that poore, pining, fainting Inmate the soule, stand in your watchtowers, looke towards the vvest to the setting of the sunne, dispose of your bodies & your soules, that your eyes may see your salvation. One put his barnes in order, and that night they tooke away his soule; Achitophel put his house in order, and that day, he went and hanged himselfe; Esay 38.1. but Hesekias set his house in order, set his soule in order, and so recovered health to body, and soule. Princes doe partake of a kind of omnipotency, their braue followers, potentate friends, Beaux. maiesticke roabes, treasured vp riches, delicate fare, faire Palaces, pleasures, as if Paradise were recovered, & their delights, as if heaven were come to dwell on earth, as the nation of the Iewes, cary with them a Sa­vour of their stained stemme, & murtherous progeny, so all these vanities cary a sent and shew of earthly & perishing mortalitie. Sorrow, sicknesse, death, be Courti­ers, and of great command, they haue their groomes in every office of the house. To say no more, If Salomon in all his royalty did remember his Creator in the daies of his youth, before the evill dayes came, Eccles. 12.1. before the yea s drew nigh, wherein hee might say, I had no pleasure therein; then linger no longer, whosoever thou art, in the morning sowe thy seed, worke while it is day, provide [Page 10]with Ioseph the barnes before the famine, Gen. 41. Gen. 6.13. Luk. 15.11. Luk. 16.1. and with Noah the Arke before the flood. Let the prodigall child, vniust steward, vnwise virgin, serue thee, as examples to terrifie thee. But, to incite thee, & to rowse vp that panting fainting breath, of thy soule; Remember the carefull resolution of this rare Prince, whose min­tadge may lend character to all the world.

5 When the sunne of his Highnesse life, was as­cending to the meridian, his, and our Ecclipse began, & before the noone-tide of nature, the night of death set vpon him. When all the worlds Eccho of him was that, which Antigonus spake of Pyrrhus, maximum fu­turum si senesceret, Pluz. then did that great Tyrant death first beate, then batter all the naturall forces, all the principall parts of his bodily fortresse. The besiege was not long, but cruell, when HEE forecasting the worst of events and encountering them before they came, ca­ried this character of the valiant, D. Hall Char. of val. often to looke death in the face, and with a religious constancie, to passe by it with a smile, at once, shewing both his content, and contempt of death.

O you vaine froathy fondlings of the world, who are enimies to God, because strangers to goodnesse, in whom custome of sinne hath left no sense of shame, and desire of life, no feare of death; learne hence, and trem­ble at the lesson, what it is, to walke early, and dayly, with your maker, & learne, what it is to provide deaths paymēt, before the day. Shall he that was Natures mirrour, the delight and delicacy of mankind, being as deere to the world, as heauen deare to him, shall HE so ballace [Page 11]himselfe with holy wisdome, that he provides to floate steddily in the midst of his tempestuous shipwrack? shal he, in the strength of nature, heate of blood, beautie of youth, and glory of his time, prepare so timely, at once, both to welcome and contemne death? And will yee, yee earthly Glowormes, neglect so certaine vncertaine a point of state, as the prevention of death, by provision for death? your daily surfets, nightly riots, hourely quar­rels are attended, not only with surquedry but mortali­tie. If ever place, or age, time, or person, had had a privi­ledge or immunitie frō death, then yee might continue to flatter your selues, and to betray your soules: but whenas all that soiourne vpon the face of the earth must returne into the wombe and tombe of the earth, that the Arkes of your bodies, bee full of holes, and yee take water at a thousand breaches; when that art of of­fence, the duell whereof the divell is the Master, is so frequent, that beyond the ancient (but abhorrent) mā ner of humane murthers, as the infants of Bethlehem in the cradles, Eglon in the parlour, Saul in the mountaine, Mat. 2.16. Iudg. 3.12. 1. Sam. 26. 2. Chr. 32.21. Ishbosheth on his bed, Zenaeherib in the Temple, all o­ther places whatsoever, forraine and domesticke, stream with the blood of single combat, of which bloody is­sue, your selues be the Authors, the actors, the abettors; To which, adde the namelesse and helplesse infirmities, by outrages and sicknesses, wherevnto yee are subiect. And vpon this consideration, turne your eyes inwardes into your owne Anatomies, obserue whether yee need Cautions in this kind, that seeing examples moue not, precepts may prevaile.

[Page 12]6 But whither goe I? Blessed Prince! he was both an apt scholler and an excellent Master, his vnderstan­ding was illumined with the beames of divine truth, God acquainted him with his word, and in his word with his will. Hee made sure for his soule, & ac­counted it no safety, to bee vnsetled in the fore­knowledge of his finall estate. How were the de­vout and frequent observations of his morning religi­ous offices, without intercession, privately continued, as if with David he had vowed, Psal. 5.3. My voice shalt thou heare in the morning O Lord, in the morning will I direct my praier vnto thee. This our morning starre, preventing the morning watch in his morning offring, as if to him, Omnis dies esset vltimus dies, Iob. 1. Ps. 55.18. Rupertus, Vitriacus. Bon avent. Aust. in Psal. Vespere Do­minus in cru­ce, mane in resurrectione meridie in ascensione: enarrabo vespere patientiā morientis annuntiabo mane vitam resurgentis, orabo vt ex­audiat meri­die sedens ad dextram Pa­tris. Sanctuary of soule. so did he season & sancti­fie himselfe, & as Iob sacrificed to sanctifie his sonnes, so did he pray, against his sinnes, & commune with his owne heart in his chamber and was still; and thought not this enough, but that with David, more fervently, more frequently, he would praise the Lord in the Congre­gation, and that, as that holy prophet professeth, instāt­ly, yea and continually, vespere, mane, meridie, in the mor­ning, evening, and at noone, did he praise the Lord, not only, as some interpreters iudge, because these three parts of the day, were consecrated by those three prime acts of our redemption, the evening by Christs passiō, the morning by his resurrectiō, & the noone by his bles­sed Ascension, but also because these times haue alwaies by the faithfull of all ages beene hallowed by divine o­risons, and therefore in chamber and closet, our Solomon observed these, knowing, that actions both of difficultie [Page 13]and weight, are drawne to perfection by often vse. And therefore seeing it is a very hardmatter, either to praie, or to die, either willingly, or well, all ought both timelie and diligently to exercise themselues, that by praying often, and so consequently, by dying often, in the end, men may both pray, and die, easily and willingly.

O then all yee drowsie Night-birds! arise from your beds of sloth, Rev. 6.8. cary the watch of praier be vigilant over your owne soules, looke vpon the pale horse, and him that sitteth thereon, whose name is death. Provide, that yee be not sodainely surprised, and dy before yee begin to liue. It is weaknesse to be vnwilling, to that which is necessary to be done, it is necessary to die, and it is neces­sary for dying well, often to pray, often to meditate vp­on thy death. A day wil come, when thy evening shal be shut vp, be thou mighty, thou canst not resist, be thou rich, thou canst not corrupt, be thou never so wise, thou canst neither appease nor avoid DEATH. Which in the principall strength, and beauty of age, plungeth the thoughts of the worldly, interrupteth the enterprises of the worthy, breaketh the studies of the learnedst, & crop­peth of the flowrishing hopes of the fairest, the same God telleth Princes, yee are Gods, et homines coelestibus aequat, and yet they shall die like men, sceptra ligonibus aequat.

7 Which meditation extracted by the Limbique of contemplation into vertuous action, indued and endowed our PRINCE, with an humble holy patience in all the stormy invasions of his sicknesse, having so conque­red himselfe, as sorrowes could not conquer him, his [Page 14] experiments, sage for their truth, though young for their time, had drawne out rules of confidence, and pati­ence, which he did oppose, against all the feares of distrust: he knew whom he trusted, and how farre death could lead him, his shield was of a mettall, not so hard, as flexible, &, as it was never missed, so never pier­ced, he both saw, & endured a divine hand invisibly stri­king, and in those sensible scourges he did not murmur. His hopes were so strōg, that they insult over the grea­test discouragements, his apprehensions so deepe that whē he once fastened, he sooner left his life thē his hould, his holy patience invincible, as full of faith, as void of fury, being thē aboue nature when below himselfe, his paines, faintings, heats, tossings, & cōvulsiōs not able to distract his person, or disturb his patience. whē after a lingring, growing encreasing possessiō of some pestilent humor, sicknesse had surprised his head, Laur. Anat. Sacram Palladis arcem, the watchtower of the whole body, domicilium & sen­suum propugnaculum, as Laurentius calleth it; yet his pa­tience increased with his disease, & with a tongue calm­lie free, a forhead Socrates-like resolute and firme, & with a setled countenance, he consults the Pilots of his bodily vessell, and in their distraction, while he suffers and is si­lent, and beholders pitie him, and his torments cannot disease him, he refers all peaceably, patiently, to the will of his maker, Zanch. as if hee had learned that lesson of Zan­chius, Oramus Domine fiat volūtas tua, facta est, feramus. In all this, when not master of his health, yet master of himselfe, subduing passion to reason, & bowing to beare the burden, Bern. he verified that of Bernard, Submittitur sen­sus, [Page 15]non amittitur, nec deest dolor, sed superatur, sed con­temnitur.

Learne hence yee impatient and passionate whirle­winds, yee, who hoise vp sailes in your tempests, whose words be wounds, & breath blood, behold (but not with­out amazement) a Princely soules calme, in the midst of a bodily storme, whose resolution was, as that some­times of Tertullian, Totum licet seculum pereat, Tertul. dum pa­tientiam lucrifaciam, rather would hee, that the world should perish vnto him, then his patience perish. Learne if yee are not as farre past the boundes of nature, as grace, yee fiery monsters, who as if yee were borne vn­der the torrid zone, whose spleneticall, phreneticall pas­sions, like the surges of the sea, breake the vessels of your vnderstanding and reason; who are stirred with lesse then a word, and are more turbulent then a tor­rent, who in the least disasters are ready to blaspheme God and die, whose proceedings are as heady, as your words hasty, and lookes peremptory, who never looke how innocent, but how strong yee are, and will rather vsher, then smother an iniurie, making your sword the first of tryals, & murther the fruit of the sword, whose societie admits no safetie, nor acquaintance any trāquil­litie. O yee bloodhounds, is the life of man no more pre­tious, or the iustice of God for blood no more rigorous, that without respect, I say not of Christian, but Pagan patience, yee familiarly destroy your brethren, for whō Christ hath died? Yee posterity and tribe of Cain, when any small disgrace, nay the least distast, a tale, a toy, a breath, a word, a syllable, The lye. will edge to revengefull [Page 16]impatience, behold him, holy soule, from whom al his paines, redoubling of his pangs, the violence and viru­lence of humours, in his troubled heart, tormented head, parched tongue, schortched throat, inflamed body, and fired blood, could not extort any sparkes of impatient passion.

8 Thus, in him never was divorce between devotion & patience. Holy soule! how prevalent was devotion in him, by which hee cast so often sweet wood into his bit­ter waters! how did Gods spirit by this subdue his rea­son, regenerate his will, purifie his nature, how by this, in his extremitie hourely did he walke with his maker, and talke with him familiarly, celestial spirits affording him company and service, all the roomes of his holy hart set a part for holinesse! Which habit was obtained by the former acquisition of it, in those many vertuous actions of his tender age, when in the 14 yeare of his time, he approved himselfe to be a religious hearer, iu­dicious observer, and obsequious obeyer of the word of his maker, his gracefull gravitie, giving much life to those sermons, which were heard by him, but his pra­ctise much more. Among many others this one remarkable monument shall rest with renowne vpon his memorie, he abhorred an oath, laying, besides the Obe­liske of imputation, a pecuniary mulct vpon those his followers and family, who were found faulty in swea­ring, which monies were duly distributed, to the poore. Neither can I here omit his religious answer made vn­to one, that wondred, at his sports, to obserue his high­nesse freedome from oathes, hee answeres, I never knew [Page 17]any sport worth an oath. This holinesse so early began, ended not, sicknesse diseased it not, sorrow disordred it not. He shewed his owne care of serving God then, in his daily calling vpon him, commanding in the en­trance of his sicknesse, that the ordinary howres & pray­ers in his Closet should be duly observed, as if hee had derived pietie, as well as royaltie from Ioshuah his ex­ample, whose speech was, Iosh. 24.15. I and my house will serue the Lord; besides the prayers which often he desired to bee vsed at his highnesse bed-side, wherein a learned and Reverend n="*" D Milborn Deane of Rochester. Deane then assisting, fearing to distemper his pained head, with any lowd voice, his highnesse ear­nestly calleth and willeth him to speake more openly, such was his happy and harty respect to his religious prayers. As also his desire and delight to receaue those heavenly plentifull instructions, and to partake in those holy powerfull devotions of the most Reverend Archb. who daily did both visit, and perfect that good worke in him, so that neither the dulnesse of the disease, drowsi­nesse of his head, dimnesse of his eies, or disturbances of his whole afflicted body, could hinder the divine part from her great solace in so great sorrow.

Learne hence yee profane, vnseasoned soules, who never name God but in oathes, never thinke vpon him, but in extremitie, yee sencelesse gracelesse Gallants, to whom will is a law, appetite a Lord, reason a servant, and religion a drudge: a time will come, when you shall not knowe how to thinke vpon God, because yee beginne to learne but then; the Apostle questioneth you, how can yee call vpon him, in whom yee haue not beleeued? Rom. 8. [Page 18]Thinke you to liue with him, whom yee haue reiected from liuing with you, because, this is the ende of all knowledge, entertaine yee this knowledge only, in the end of your liues? How many great ones haue slept their sleepe and found nothing, when lying vpon the altar of their death beds, to sacrifice their bodies for the sinne of their soules, the hart like a peece of dead flesh, hath beene without sense of loue, of feare, of care, of paine, from the deafe stroakes of a wrath revenging cō ­science? These harts surbated with cares, & surfeted with riots, as they haue no naturall traduction of goodnesse, so no celestiall infusion of grace, Mercury hath gouer­ned their braine, Iupiter their liver, Mars their gall, Saturne their spleene, Laur. Anat. but Sol the sunne of righteousnes had never any power over, never any place in their harts. O stony, steely hardnes of hearts, which no blowes can breake, to whom nothing shall be granted, though it may bee required, because nothing was performed which was commanded. O loathsome soule, poore and bare, and naked, can al thy compassing friends infuse no one teare into thine eyes, one drop of comfort into thy hart, one repentant sighe from thy soule, one graine of faith into thy spirit, one mite of mercy, one iot of ioy into thy conscience? O dumbe dumpe, shall the world Ec­cho thy sinnes, hell eccho thy sorrowes? Art thou in thy passage, and knowest that no sooner is thy candle out, but the large history of thy life, shall be openly read? Is the impostume of thy lies, lusts, oathes, oppressions, now breaking, the vaile of hypocrisie, now to be remoued, and thy memory to become as odious to all men, as thy life [Page 19]was tedious to good men, hast thou beene vnhappy in thy birth, vngodly in thy being, and must thou bee vn­gratious in thy end. Consider this, ô all yee that forget God, least he suddainely take yee away, when there shall be none to helpe you, strike of all delaies, which haue al­ready devoured too much of the good time. Cast anker, see if you may shun the dāgers, as eminent, as imminēt, shake of the viper, avoid the enimy & the avēger, fly frō the indignatiō like to fall vpō you, least that time, which yet yee may take, overtake yee, and then, yee haue nei­ther power to resist, nor patience to beare, nor place to avoid.

Let not hoary sinnes, bring home heavy horrours, season your selues, bath and embalme your soules, least your bodies be their sepulchers, and you, their murthe­rers: begin early, if the sixt houre be past, overslip not the ninth, if the ninth be past, foreslow not the ele­venth, stay not til the last houre, for he that doth som­times, doth not all times giue a daies wages for an houres worke; Qui promisit poenitenti veniam, non promi­sit omni peccanti poenitentiam. Looke vpon that Princely patterne of goodnesse, who in young yeares, being ho­ly and devout, stedfast in faith, ioyfull through hope, roo­ted in charitie, hath passed the waues of this trouble­some world, and is finally come to the land of everla­sting life.

9 And sweet Prince! how willingly did HE submit himselfe, both to his visitation, & to the end therof, his death! when, lifting vp his minde to heaven, he discove­red, that so bright, and beautifull glory, and contemned al [Page 20]things on earth, enfolded in a mistie darknesse. Divine Eagle! piercing beyond the orbe of the sun, when neg­lecting in paines the body, which was to be a nest of wormes, he desireth in ioies to satisfie his soule, which was to be a Companion of Angels. Heroicall spirit! who, willingly entred the Combat with the last enimy, that is to be destroied, Death, when, vpon the Vigil of his de­parture, being visited by that most Reverend Prelate the Archb. his Grace, and religiously, questioned by his Grace, whether, he could willingly submit himselfe, to the will of God, so far, as the stroak of death, his highnes replyed, yes willingly, with all my heart, and though not with so great liberty of tongue, as loue in heart, manife­sted hereby, that he was not so sure to dy, as to be restored, & so outfaced his death, with his resurrection, with his ever-living loue of ever-lasting life. O heroicall! nay more, O Angelicall spirit! fined and polished in this fur­nace of his affliction, that so freely, so faithfully is readie to forsake all, and to follow the Lambe whither soever he goeth, Rev. 7. who with white hands and a cleane soule was fit to serue and to attend his Saviour, yea even then, to sing with Simeon, Luk. 2.28. Lord now lettest thou thy servant de­part in peace. Then, I say, when the earth partaked so much of the beauty of heaven, so many delights, so ma­ny pleasures, so many Triumphant, magnificent Tro­pheys, for the ioyning of those two royal Virgin riuers, Thames and Rhene, when the Gratious, vertuous Prin­cesse, Psal. 45. his highnesse sister was al glorious, her cloathing of wrought gold, when shee was to be brought to her Illustrious Palatine, in rayments of needle worke, the [Page 21] Virgins, that were her fellowes, to beare her Companie, when with all ioy and gladnesse shee was to be brought to enter into her Princes Palace, that in steed of her Parents, shee might haue children, whom shee might make Princes in forraine lands. Then, when righteous­nesse looked downe from heaven, and all the Christian world, resulted with ioyfull acclamation, some fewe Curs of Antichrist excepted. Then, that even then, this blessed Prince, to be willing to leaue the world, and his happy soule to be contented, to be loosed from the fet­ters of the flesh? How should it amaze those subter­ranean Moles, who desire to haue their portion still in this life, crying faciamus his tabernacula! Who when Death serveth the execution vpon them are most vn­willingly drawne, Math. 17. and pulled from worldly delights, as beasts from their dennes, with malevolence & violence, roaring out as lamentable a farewell to their soules as Adrianus the Romane Emperour, who cryed out A­nimula, vagula, blandula, &c. That his fondling and dar­ling soule was now fleeting, & he knew not vnto what darknesse & danger it should passe, where now shoulde be hits lodging, now, that it was to loose hits former de­light, and sporting, he knew not the pace, the place, the passage, the entertainment, how farre was he from him, whose motto was, Nec pudet viuere, nec piget mori, frō all the Saints of God, that know they are but tran­slated, dissolued, gathered to their fathers, fallen a sleepe, their life is hid for a time, that they lay downe their ta­bernacles, lie downe in peace, sleepe in the Lord, rest in hope, wait their change; that death, is only a ferry, a boat, [Page 22]a bridge to convay them into another place, or as a Groome, that lights a taper into another roome.

But ô humane witchcraft! that so enchanteth those two divinely polished tables of the soule, the wil & vn­derstanding, cheating the affections in the one, checking the meditations of the other. Why, do not the gallant walking Ghosts, of this godlesse-age provide more willingly to entertaine the divorce & dissolution of their earth­ly frame? why, so dayly do they incur, the death of both parts, when as their defluxion, and consuming course is daily manifested? every minute they liue, being a steppe vnto death, every action pulling away some part of their beloved life, when like a candle continually bur­ning, they are howrely dying, and yet, as vnwilling to die, as weake to resist death; the head a skull, the breath smoake, the eie water, the braine dirt, the hart dust, the body a house of clay, Scal. Exer. 148. and men themselues are not men, but peeces and fragments of men, as Scaliger told Cardā, and no waies to passe to life but by the gate of death as the Israelits could not passe to Caanan but by the dead sea; and as an ancient compareth our body disposed into the fower humors vnto the veile of the Temple, com­posed of the 4. Colours, as, this vaile must be removed, before the entrance can be obtained, into the Sanctū Sā ­ctorum, so, must the body put of mortality, to indue it selfe with immortality. But the fleeting Meteors, of this fond age, neglect the Contemplation hereof, and being no more able to abide death, then quiet in thinking on the feare of death, they wish, to fly even from thēselues, and to be discharged, frō being guided by so ill a guest, [Page 23]as their owne soule, they wish their portion to continue in this life, they can be cōtent, to stay here for ever. The base wealth, false pleasures, vaine hopes, lying promises, fained friendship, short glory, fading beauty of this dull and dungeon-like life, yeelds them sufficient satisfaction; otherwise to be sequestred from these itching toies, be­witching ioies, and to leaue the world, they are most loathsomly loath, they answere, they know, where they are, whither they shall goe they know not, and herevp­on in the instant of their trāsmigration they are so vn­willing to leaue the world, hence is it that they begin to feele the flames of Hell before they goe downe to the graue, before them horror, behinde them terror, on the one side sinne, on the other shame, fire in the hand, a ser­pent at the heart, terrors of the night, sting of consci­ence, feare of hell, torture them, and, their vnwillingnes to die is most willing to torment them. But I proceed, my subiect is sorrow, whom I follow.

10 How sorrowful a day, was this Vigil of his death? How watry, that day, the 5. of November, which should haue beene the day of feare and fire and fury, if that Tragedy, which Antichrist and hell plotted, had been ac­ted! How was this day, the day of Ioy and Iubile for de­liverance! I say how was the glory and beauty thereof changed by this Ecclipse of the Princely sunne! The Lord even then visiting vs, Lament, 2.22. as Ieremy complaineth in the Lamentations, Lord, thou hast called vs in a solemne day, and now terrors are round about vs. A day that at the institution thereof did occasion more cause of ioy, to vs, thē any ordinary day of deliuerance to the Iewes, [Page 24]our deliverance greater, our enimies more cruell, their snares more fearefull, the mischeefe more miserable, the misery more generall, and the proiect more horrid, and terrible then ever any, we read of among Iewes, or Gē ­tiles, Graecians or Barbarians, or the history of any estate hath read, heard, or registred in times Chronology. A day, wherein they cryed of Zion, downe with it, downe with it even to the ground. Wherein the Oracles of our wisdome, the Chariots of our Israell, the sacred Reve­rence of our Clergy had beene devoured, the learned Guardians of our Iustice, the whole estate of our weale-publike, by a publicke woe, had beene blasted and blemi­shed, and consumed. A day that should haue been mo­ther to the fowlest monster, and monstrous plot, that ever was purposed or performed, facinus tale quod nec Poeta fingere, nec Histrio sonare, nec mimus imitari pote­rat, even in that day, wherein wee were freed and deli­vered by a miraculous hand, from this hell-borne horror intended against vs. O how was this daie altered, by the publicke sorrow for vertues sicknesse! This fift day feare possessed City and Court; a day, that though Py­thagoras and Hesiod, count to bee most infortunate, yet was never ominous or inauspitious to vs; witnes the gracious preservation of the Lords Annointed on the 5 of August and this 5 of November. Now many & hearty prayers were in fiery Chariots sent vp to heauē, to implore divine maiestie, that this day we might not be led into the temptation of such a tempestuous ship­wracke as the losse of our Prince.

Hesiod. Virgil. [...], saith Hesiod; and Quintam fuge is [Page 25] Virgils caution; and Rhodiginus giveth the reason, Coel. Rodig. lib. 8. cap. 9. that vpon the fift day the furies doe governe, it being the day of their birth. The fift day, the Gyants began their warres against heaven, shipwracks, earthquakes, tem­pests, devastations, being even proper to this day; and the Brumalia being kept in the same month of Novē ­ber, and about the 5 day, had the dedication, à sonitu to­nitrus & fulminis. Yet neither this month, nor this day, Hosp. de ori­gine Fest. Novemb. were ever yet vnhappy to vs, til now; and now beganne we to tremble, though we had scaped the fift daies fu­ries, and the Brumalia, the Winters feast, which was in­tended, yet now the Ioy of our heart was humbled, Lam 5.15. and feare was on every side. But Thou continuest holy O thou worship of Israel. O Lord, let it never be forgotten, that thou didst please to spare and forbeare the great iudge­ment of this day, and this day didst not so overshadowe vs, with sorrow, as to take away our Iosias, in the cele­britie of our preservation, to extinguish our ioy vtter­ly, by Hadadrimmons lamentation.

A meditation, that should stirre vp al those vnfaith­full vnthankfull soules among vs, who neglect the Lords favour, and the remembrance of his holinesse, in the deliverance of this day. It was his infinite mercy that this day he let not our enimies laugh vs to scorn or to triumph over vs, but deferred Prince HENRYES death one day further. Yet certainely hee suffered this heavy iudgement to fall vpon vs so neere to this time, because we are so forgetfull of his marvailous deliverance from the dangerous engins prepared against that time. It is not vnworthy the observation, Ioseph. that most [Page 26]of the great iudgements fell vpon Israel vpon the daies of their solemne feasts, surely for the prophanesse and vnthankfulnesse of them, for those blessings receaued, which occasioned the institution of those feasts. And why should wee not forever hereafter stand in awe, trembling, and fearing, how the Lord hath afflicted vs so neere our solemn feast day. And though he had delive­red vs from the violence and malevolence of mē & Di­vels, yet, if we turne not, he cā whet his sword & bend his bow, as he did by that arrow that strook Israels Iosiah.

12 It is as true as terrible, iudgement may be prolon­ged, but when the mouth of the Lord hath spoken, by no power it can be avoided. The sixt day ensued, which as if it had had a divine dispensation to breake the sixt cō ­mandement, slew our PRINCE. A day, that hath beene Principibus infesta & infausta; witnesse the death of Richard the first, the sixt of Aprill; 1199 Henry the second, the 6 of Iuly; 1189 Edward the first, the 6 of Iuly; 1307 & our last Edward, blessed K. Edward the 6. on the 6 of Iuly; 1553 as also this 6 day of November, wherein our, Iulium sydus, Prince HENRYES sunne did set.

Divine soule! how readily did it moue to its Center, & how constantly! all the stormes could not shipwrack the arke of his faith, all the surges could not sinke his pretious soule. He continued victoriously Constant, & is assured, to see the Lord in the land of the living. The beames of his faith did reflect vpon him, and kept life beyond life in him, when the last symptomes, the har­bingers of death appeared, in that dismall period, of that fatall day, the violence of convulsions, and fury, and [Page 27]extremity of the disease appearing then most terribly, because it was never to appeare againe. In that sparke of life, his last & best Physitian, the most Religious, most Reverend Archb. his Grace, being his highnesse heavē ­ly remembrancer by many hearty, & holy exhortations to assure him with assured Constancy, of Gods mercy, to lift vp his hart to prepare him to meete the Lord; and calling more earnestly and lowdly, because the or­gans of speech and hearing were deprived of vse, his highnesse being earnestly moved to manifest by signes his apprehension of these divine exhortations and his as­sent herevnto, he lifted vp his holy hands vnited, & af­terwards his eies bent to heaven, frō whence not long after appeared, in his deliverance, his salvation.

Learne hence all yee vnmindfull, vnfaithful, vncon­stant, weather-beaten worldlings, who, like reeds tossed of the winde, never cōtinue in one stay, whom the least blast of affliction doth so amate and amaze, as that God is forgotten, and being vnbeleeving Scepticks, beleeue no more then yee see, and feare no more then yee feele, and therefore are sure to want the Continuance of Constancie at your deaths, because you were never ac­quainted with it in your life. When all your members and faculties are surprised, all paines & perplexities en­larged, when the sorrowes of death compasse yee about, & the floods of wickednesse make yee afraid; then how hor­rid will it be, that out of all your former lifes extracti­on no one drop, either of Comfort, or Cōstance, may be distild! When the aking head, panting hart, faultring tongue, shortning breath, beating veines, crazed minde, [Page 28]and crackt memory shall disturbe, and distract all your facult [...]es, and not only your heavenly, but even earthly cogitations; when the dumbe mouth, numbed hands, stiffe ioints, pale lips, vanishing strength, and expiring life, be the forerunners of a dolefull fearefull death; and the want of a religious settled constant memory, shall then bring the woe of a wanton minde, and yee shall by a scourge of Conscience receiue a beginning in this life of your full torments in the flames of hell, the eternall iustice making you executioners of your owne faults: the hart & hope, of life being but a bubble, a smoake, a lie, a fury, W [...]sd 5. Esay. 28. Prov. 11. Iob. 11. as Salomon, Esay, and Iob, haue described it, wan­ting the sweet solace of the soule, and that assurance, which the Saints haue in all your anguishes and extre­mities, neither obtaining acceptance with God nor re­pentāce from God, a Graue-stone lying vpon your harts, sealed with the sense of Gods iudgements, pressed downe with the rubbish and ruines of the decayed monuments of ancient transgressions▪ your foundation laid not vpō the rocke, but on the sands, and in the sea, where waues and windes beat on every side, whē all those old friends, but new enimies lie in ambush, the corrupters of iudge­ment, seducers of will, Traitors of vertue, flatterers of vice, Pyoners of Courage, murtherers of Comfort, & the extinguishers of all peace in conscience or ioy in spirit. Whereas to, a resolved soule, to a Constant Christian, even in the pangs of death he then chiefly, seemeth to be the liuely and louely image of his maker, having his reason and vnderstanding cleere, his will and affections ordinate, his sensuall faculties not only restrained from [Page 29]evill, but constrained to be serviceable to do good: and howsoever his corporall state be in an Ecclipse, & wan­teth as much in sense, as it aboundeth in sorrow, yet his soule is triumphing, & reioycing in God his Saviour, & ready to sing his Nunc dimittis, as this Princely Saint.

12 And now death Natures midwife, began her final act of dissolution, & this fatall day, friday, (a day, which long before, his highnesse accounted dismall) proved to be the day of blacknesse and darknesse, a day of clowds & gloomishnes, there never was since the time of Christ the like; and Lord, let never be the like any more, after it, even to the yeares of many generations! Now the infallible signes of vnsatisfiable death approaching, the disiointing Cōvulsions, & trembling agonies came vpō him, Nature wasting like a dying Lampe, & in that day, his starres begin to be darkned, the keepers of his house to tremble, the strong men to bow themselues, the grin­ders to cease, they that looke out of the window to be darkened. Now the siluer Cord is ready to be loosed, the golden pitcher breaking at the fountaine, and the wheele breaking at the Cesterne. Now, now HEE is going to his long home, and the mourners go about in the street. O miseram faciem orbis! O wofull countenance of a Court, that now appeared! the Eccho and reclamati­on of sighes, sobs, the throwes of sorrow, of outcryes, and vnspeakeable Lamentation, sounded not only in that wofull house, and therein in the Chambers of death, but in all the Court, all the city, men passing along by each other, as if they had bin come out of the graues. Teares groanes, heavy lookes, dissheveld lockes, and lamentations [Page 30]filling all places; speach, & life, seeming to be strangers to men, the saddest time, & sablest world, that ever our Country knew. It exceeds invention to imagine it, and is able to cast a perpetual dampe vpon the vnderstan­ding, that shal conceiue it: my hand, pen, heart, all my fa­culties sinke vnder this burden, I lacke Agamemnons vaile. The delight of mankinde, & expectation of na­tions is expiring, where, how, whence is Comfort, to bee had? I shal never forget ever to pity those poore souls, with wringing hands & breaking harts, whose shrikes, and outcries are able to pearce Adamāt: Are sins more prevailing, then prayers? Where is the power and vio­lence of praier? which opened, and shut, and sealed vp heaven, brought downe fire, and staied the sunne in the firmament. No hope, no helpe, all miracles ceased? No balme in Gilead, nothing in the strength and extracts of nature, no Elixir in Art to recover, to repaire this ir­recoverable consumption? It was providence, that disposed it, and doth silence question. But was the charge so strict, as that the great Tyrant Death would smite, neither small, nor great, but Israels Prince, the Ioshua, Iosiah, Maiesties first borne, Religions second? Must the Rose be blemished, before it was fully bloomed? or the fig tree blasted, before it was time to bring forth fruit? O crueltie of that savage monster Death! O Death, thou child of sinne, and father of confusion! hast thou not already triumphed enough, in funerall solemni­ties? thy applause in the cries of widdowes, and or­phans, by the disorder and desolation of thy vniversall dominion; that as many ages, as haue beene since the [Page 31] world was created, so many conquests, hast thou obtai­ned, and yet thy all devouring throat, the graue vnsa­tisfied? But againe I see the finger of providence im­posing silence, forbidding question. Yet my eares tin­gle with the dolefull tune of that wofull time. The bell now calleth him to the triumphant Church; by day Death durst not approach, by night he vndertakes this deed of darknesse. The redoubled sound of that solemne, but sorrowfull knell strooke all hearts, with a chilling, killing feare; now, hope was without helpe; the ayer was troubled with the scriching outcries, and all knees bow­ed, all faces plentifully bedewed, the world in an extasie, as if some especiall part of nature were dissoluing. Now were the last prayers of the family, who without inter­cession were all that day assisted by many honourable, and infinite lamentably sobbing soules; whereof the Chappell, vestry, entry, and whole Court were ful, all ioy­ning with strong cries, weeping eyes, & bleeding hearts did commend his blessed soule, to be bathed in the pre­tious blood of his Saviour. And so not long after quiet­ly, patiently, blessedly he expired, and yeelded his spirit into the hands of his immortall maker. Even then, when that inauspicious aspect of the planets did portēd some ominous disaster, when only Saturne and Iupiter appeared aboue, and Sol, Mars, Mercury, Venus, and Luna lay hid below, not daring to be witnesses of that heavie and horrid effect of that horrible coniunction.

Learne hence all yee firre trees, that Cedars may fal, and Princes the Gods of the earth may die. They are men, helplesse men, mortall men, corruptible men, in the frames of their bodies, and in the cogitations of their [Page 32] minds. Happy therefore is he, that hath the God of Ia­cob for his refuge! Happy is hee, whose hope is in the Lord his God! And blessed be our God, who in the vn­conceavable wisdome of his divine wil, hath freed bles­sed Prince HENRY from the fetters of the flesh! Who when he had shewed him the world, to loath the world, enfranchised him from this earthly prison and dungeon, and possessed him now with greater libertie. Where being exalted in greatest glory, hee is nowe in his pre­sence, where there is fulnesse of ioy, and at his right hād pleasure for euermore. Where there is an immortall, immarcessible crowne, wherewith already hee is ador­ned, in that kingdome of continuance, where sorrow shal never be felt, sicknesse never be feared; where ioy cannot be touched with sadnesse, nor health tainted with sick­nesse; where there is all good, without any evill, and all trouble, all punishment, and all feare is done away.

And finally, blessed bee that God, who hath out of his fountaine of goodnesse once againe opened the windowes of the mornings mercy and restored a new light to those sorrowfull soules, who sate in darknesse and in the shadow of death; and hath restored the voice of ioy, and gladnesse vnto our most gracious K. IAMES, and the family of S ^t IAMES, by the setling of that house and the happy shining of our day starre CHARLEMAINE, the apparant heire of his blessed Brothers vertues and titles, the Parallel of former, and absolute patterne of future Princes, whose stemme and stock long may it flo­rish vnder the branches of those Royall Cedars, his re­nowned Parents; that so with much happinesse, his Highnesse may bring forth his fruit in due season, to all good mens good, and Gods great glory. Amen.