come Rev. 20.6 That divine speech of Iohn in his revelation should rap vs vp into heaven with Paule Blessed and holy is he that hath part in the first resurrectiō for on such the second death hath no power The Godly only die once but rise twice they die only the death of the body but rise in soule and body the wicked they die twice rise but once they rise in body but die the death of soule and body a part they haue in the second death of the damned but no part in the second resurrection of the iust or if any part such a part as Iudas had in the Sacrament a sop that poisoned his soule or such a parte as Simeon and Levi had in their fathers legacy Beaux in Harm Partē habent nō redemptionis etiamsi resurrectionis a part not of redemption though of resurrection O then who wil cause his eies to be the Pander for his lust if with these eies he hope to behold God who wil cause his body to be the curse of his soule if hee hope in his soule and body to attend God for euer more When that all that haue beene kept fast and fettred in the chaines of death from al the ages of the world shal meete their bodies cursing their souls crying against them that either the soule should please the body that loathsome lumpe or the body should be the snare and prison for the soule either to abuse it or abase it to perdition by subiection What shal then be the comfort of the Godly who shal rise to ioy and immortality and be restored to glory I say to more glory then the bounds of imagination can containe that the Lord shal shew them the pathes of life and in his light they shall see light and shall bee filled with the ioy of his countenance for evermore That they shal rise to the resurrection of the iust to the everlasting length of daies Aquin. to the beholding of Gods glorious face in which blessed vision omnis sit a est beatitudo al blessednesse consisteth as the schooles determine al this ioy Christ hath purchased with his bloud and is gone to possesse in his body Heb. 12.1 Wherefore beloved to vse the exhortation of the Apostle to the Hebrewes lay aside every waight of sin the sinne which hangeth on run with patience the race which is set before you The holy Patriarches haue runne it now be with Christ whom they haue longer expected then yet enioyed the blessed Prophets haue run this race though through a sea of bloud the Apostles Martyrs Saints this race victoriously haue run in the sunnes course with more light then the sunne vp Vp then and the Lord shal be with you 1. Cor. 15. pray fast watch weepe endeavour labour and your labour will not be in vaine in the Lord. You shal laie downe your bodies in grace and peace resume them againe in ioy and glory You must goe this iourney the decree of this Taxe is come our it is as the lawe of the Medes and Persians not to be revoked Everie one of vs may say of our Master as David of his sonne I shal go to him he shall never returne to me which leadeth me to my third and last part the acknowledgement of the inevitable stroake of death I shall goe to him hee shall not returne to me In the 3. of Genesis Pars 3. Gen. 3. you may finde mans Exodus Thou shalt dye it is the first Text of mortality in Scripture al Comments doe concur to the exposition of this The caus of Adams death was the breach of dyet God forbad him fruit of one tree this he hungreth for and taste it he wil though it cost him his life S. Austin bringeth our first parents thus disputing in a dialogue concerning that fruit if this fruit be good Aug why may I not eat of it if it be not good why groweth it in Paradise Domine dedisti hortum negâsti pomum Lord haste thou given vs the garden and denied vs the apple therefore saith Austin God hath given thee the benefit of Paradise because thou maist know his favour and mercy and therefore hath hee denied this one fruit to thee because he may find thy obedience and dutie This duty and obedience neglected by our Grand-sire ever since death the lodge of all mens liues commeth with insensible degrees vpon the children of men no wisdome shall appease no policy prevent no riches correct it The impartial hand of death is ever destroying the insatiable throat of the earth ever devouring death the vsurper of Kingdomes and the intruder into Countries breaketh the studies of the learnedst interrupteth the enterprises of the wisest croppeth of the hopes of the fairest in a calme a tempest overtakes them and sinkes them delay may repriue them but death wil serue the execution of that sentence vpon them It is a statute statutum est omnibus semel mori It is appointed that all men must die David knewe this and therfore his words be I must goe to him he shall not reture to me It is the conceit of some Thalmudists that if ever any had escaped this fatall generall sentence Miscel Thalm. Moyses and Christ had beene freed Moses saw God spake with him asked him answered him beheld him and a kind of cōmunicatiō of some divine lustre was imparted to him his face did shine never face to face did man behold God as Moses did yet Moses must die hee must ascend the Mount and there expire The oracle of Israel Terror of Egypt discoverer of Canaan Prophet Priest Captaine Guider leader of his people must yeeld to death though hee lived to behold the God of life Though Moses died and yeelded to death yet Christ might haue beene freed hee was equal to the father touching his Godhead and concerning his manhood his body was not begot in sinne not conceaued in sinne yet the death of this sonne of God if ever any one was so sealed and ratified as farre as either the iustice of the father or the engins of Tyrannie of men could devise this Virgin sonne of the Virgin mother Lyon of the Tribe of Iuda lambe of God gaue vp the Ghost Every true Hebrewe must celebrate this Passover every man may say for his Master Father neighbour brother friend child as David here I must goe to him hee shall never returne to me They cannot come from that ioy and glory they are in a Cloud of witnesses giue testimony of the blessed state of their abode No returne no comming backe no passage from them as Abraham told Dives in the Parable they bee in refrigerio in that sweet refreshing saith Austin Aust de Sanctis Ambr. Chrys Hom. Greg. they bee in gaudio in ioyfull rest saith Ambrose they bee in atrio Domint saith Chrysostome in the Court of the Lordes house they be in manu Dei in the hand of
God saith Gregory in sinu Abrahae saith the Gospell Phil. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paule they be with Christ Returne cannot be misery shall not bee vnto them Vse Whence I settle this observation Obs 3 that every man shall haue his passe in death but none his returne till the day of iudgement The Tearme of death hath no essoynes no returnes All must celebrat this Passover all must trusse vp their loines all must take vp their staues in their hands al must passe to their lower roomes all must lay forth their shrowds napkins to bind their heads annointings for their bodies to the burial I meane preparation meditation for their death that their names rot not but that their memories may remaine in the posterities that are to come None shal returne til the earths great Iayle delivery heavens great summons to the sessiōs A point that may be of much comfort to ease and mitigate the gripings of the pangs and fangs and iawes of death when our bodies lie vpō the altars of our beds for the sacrifice of our souls whē the Evening of our life is even at the ende and shutting vp this is a sweet smelling savour to remember that all our holy friends that we leaue behind vs shal follow vs all that are gone before shall meet with vs none faile for following none want for meeting Villand therefore not to feare death to be so horrid thinke thy sicknesse thy prison thy pangs of death thy last fits thou art vpō recovery thy Pantings be but the sem briefes the notes of division of the harmony that they ever haue in heauen the bells that call for thee be but to tole thee to the triūphant Church thy friends that weep greeue because they cannot go with thee Divels that gape vpon thee looke but for legacies leaue one thy pride another thy lust another thy ambition and so as sinne brought in death let death driue out sin Death is but a ferrey a boat a bridge to waft thee over into another place or a groome that lights a Taper into another Room thy soul like a Tritō lying in the water is presētly to be mounted vpon the waue Angels carry thee thou shalt hauing thy Nunc dimittis Chrys passe into Abrahams bosome Thus the Lord shall let his servants depart in peace according to his word and it will be their comfort that they haue run their race and fought their fight and finished their course and receaue the glory of the better life Conclus And now beloved for conclusion giue mee leaue to repeat the words of my Text and so end Our MASTER is dead wherefore should we now fast Can we bring him againe we shall go to him hee shall never returne to vs. But doe I aske wherefore should I now fast where fore should we now mourne shall I say there is no cause now of mourning for our Master I dare not say so Seneca Hectora flem us for his death is like an Ecclypse the event whereof appeareth many yeares after the future generations shall lament his losse and I feare out of the sides of their sorrow shall runne both water and blood I confesse it is in vaine to ad new showers to our late streames of teares the losse was such that if after all our sighes and groanes we should herein weepe out all the humours of our bodies and wast out all the marrow of our bones all were but vanity and vexation of spirit Yet there is a cause to draw the Cesternes of our sorrow dry and to make vs vow not superstitiously but religiously an everlasting lent of fasting and mourning and humbling our selues before God the reason is Cananeus non est occisus nec factus tributarius Greg. in Moral and this brought such plagues vpon Israel The Cananite is amongst vs the basphemous Traiterous Papist is neither exiled nor suppressed but hath more countenance and maintenance secretly then good men openly and more pleasure content in prisons then many holy men in their houses This snake lyeth close in the City this spider creepeth vp into the Court and hath feeding in our Church housing in our vniversities My thoughts be not bloody I shal hartily pray for them though they be our enimies though they reioice triumph at our present miseries though they haue evil wil at our Siō yet my wishes devotions shal be rather for their conuersiō thē confusion But for our selues let our praiers be daily howrely powred out that the Lord adde not so heavy and grievous a misery vnto this present so great an ecclipse of his glory and our good to this present clowde of both as that this his Church ever become an Egypt a Sodome a Rome a Babylon a prostituted stewes for all commers but that all good harts may be encouraged and all good lawes may be executed to bring al the people of this kingdom to the knowledge of the Lord. And for this purpose let vs fast and pray and weepe watch and cry betweene the porch the Altar Spare vs good Lord spare thy people and be not angry with thine inheritance Opē their eies that they may see the wondrous things of thy law Open thy hid treasures that we may receiue frō the hidden fountaines of thy loue Grace mercy and peace in our daies and the daies of our posterities from thee O God the father and from thy sonne Iesus Christ To whom both with the eternall spirit of thee holy Father bee all honour and glory in both worlds Amen FINIS SORROVV FOR THE SINNES OF THE TIME A SERMON PREACHED AT St. JAMES on the third Sunday after the PRINCE his death BY DANIEL PRICE then Chaplaine in Attendance EZEK 9.4 Go through the middest of the Citty through the middest of Ierusalem and set a marke vpon the foreheads of the men that sigh and cry for all the abominations that be done in the middest of her AT OXFORD Printed by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE RIGHTLY HONOVRABLE AND TRVELY RELIgious LADY the LADY CAREY wife to the Noble and worthy SIR ROBERT CAREY ELect Lady 2. Ioh. 1.2 for so S. Iohn styleth an Honourable Matrone to whom hee sent his second Epistle your holy sorrow for the losse of the former Illustrious and former service to the excellent gracious Prince CHARLES deserue much respect of all good harts VVith these another argument particularly doth incite me to offer this service a sacrifice of my sorrow to your worthy hands The grace and Countenance you afford Religion and her followers which will bring a blessing vpon you and your posterity as is already apparent in those fruitfull beautifull Oliue branches your sonnes of whom our ollege is much ioyfull because they are so truely hopefull adding to Nobility of birth Nobility of vertue Continue Noble Lady to bee a faithfull client for
these people when they saw this day of their visitation comming vpon them O who shall bring Salvation vnto Israell out of Syon They had heard the feareful denunciation of God in the last verse of the former Chapter Ezek. 8.18 I wil deale in my fury mine eie shall not spare neither will I haue any pitty though they cry in my eares with a lowd voice yet I will not heare them this word was a sword able to devide betweene the bones and the marrow They had heard of fettring scattring consuming banishing that their Virgins Nazorites Priests Prophets and Princely Citizens should be diuoured by the sword and other plagues the bitter blasts of the breath of Gods displeasure they could expect no better yet he Aust who had nomina membra in whose roll were their names and in whose booke were all their members wrtiten sendeth to comfort them he had them in his hand none could take them from him his eies were set vpon them Psal and with his eie-lids he considereth these children of men no evill shall come neere their dwelling though they were deiected in their owne eies despised of their neighbours and their enimies laugh them to scorne to see them go mourning all the day long yet these mourners shall without any perill goe about in the street every one of them might haue said Posui Deum adiutorem meum In God is my helpe in the Lord will I reioice he hath regarded the lowly estate of his servants Luk. 1.41 he hath put down the mighty from their seats and hath remembred the humble and meeke mourners God could not forget to be gratious but wil visit this his vine Habet ille vineas semper lachrymantes suas Magis frugifeferae sunt lachry mantes vincae hee hath vine-trees dropping of Teares in the winter of this world that they may flourish in the summer of a better life Pined 2 de Salom c. 4 num 4. Virga tua baculus tuus ipsa me consolata sunt Thy rod staffe doe comfort me Pineda hath a strange interpretation hereof that hereby the kingly Prophet meaneth his Lictors or the Chelethites and Petethites who were his guard And as this is forced so be there many fained various others wresting this holy speech to ridiculous senses Some interpret this rod to be Moses rod wherby he did miracles Exod 4.2 Zeno veronens ser de Iud. some the Rod of Aaron which only rod flourished among the Roddes of the Tribes Some this Rod to be the roote of Iesse as Iustin Martyr and Eusebius In Triphon But the better opintons doe sentence it of afflictions and humiliations these doe comfort these incourage Ps 23. these do strengthen the godly There by affliction David is strengthned and encouraged here by afflaction these sorrowfull soules are preserved It was with them as with Mordecai one day hee walketh through the middest of the City with rent cloathes Ester 4 1. and put on sackcloath and cryed with a lowd and bitter cry on another day the royall apparell that the king vseth to weare he is apparelled with Ester 6.8 and the horse that the king rideth on fitted for Mordecai and the Crowne Royall which is set vpon the kings head is put vpon Mordecai and one of the noblest Princes do leade him through the same citty where Mordecai mourned No man imagined such an alteration Could any man thinke that God would so remember and provide for these pitiful sorrowful souls whose teares were their meat day and night their heads aking their eies streaming sitting as the Doues in the holes of the Rockes their soules weeping in secret Cant. 2. and their eies dropping downe day and night Lam 2. that in this great destruction when neither the aged haue reverence for their gray haires nor the suckling reliefe for innocencie of his tender age nor the Virgin nor Matrone priviledged for their Modesty nor the Priest or Senator respected for their dignity yet these marked for preservatiō and honoured to posterity brought out of their privat cels out of their darke loathsome fulsome fuliginous dwellings into the light vbi non lux sed luctus luceat where not only their light shall shine before men but even very darknes shal be turned into light Chrys and as Esay speaketh they shal haue beauty for ashes the oile of ioy for mourning Esay 61.3 the garment of gladnes for the spirit of heavines David may fly frō Country to Countrey frō Samuel in Ramah to Abimelech in Nob then to Achish in Gath sometimes be in a Caue sometimes in the fields sometimes in the Rockes sometimes in the Wildernesse but an eye shall behold him whom no eye can perceaue a hand shall lead him that he dash not his foot Ionas the most admirable patterne of misery that ever humane vnderstāding cōceaved the most absolute Model of miserie seeke as a Reverend father of ours worthily saith frō the Cēter to the Circle no Paralel being only mā to Ionas of whom the interpreters deliver miranda ed vix oredēda were we nor bound to the word by the obligatiō of faith Ionas I say cast out of the ship into another vessell the bowels of a whale the very belly of hel being so imbarkt worse thē shipwrackt Ovid. Trist that he might truely haue said Mors mihi munus erit Epis Lond. in I on he is wafted a long the bottome of the sea and promonteries of the earth from sea to sea through the Syriacke sea thence to the Egean thence through the Hellespont where Asia and Europe be devided thence through Propontis from thence to Thracius Bosphorus betwixt Constantinople and Natolia and from thence to the Euxine sea where he was vomited out of the Guts and Garhadge of the fish In all this time the Deepe drowned him not the stomacke of the Whale digested him not al his misery devoured him not al the surges al the waues cannot wash away his marke his character but preservation shal ever follow him and bring him vnto the havē where he would be There is a roote that keepeth life in the winter of misery there is a good Angell that leadeth the Saints through fire and water a guid there is that leadeth them through the chambers of death breaketh the bonds of yron in peeces Psal 1. Cor. The foundation of the Lord is sure saith Paul and hath this seal the Lord knoweth who are his he hath signed and sealed thē with a marke sometimes invisible alwaies indelible never to be expunged never removed You may aske why this priviledge is given to mourners For if the Righteous only be Gods servants and that of S. Austin bee true vbi Iustitia ibi laetitia where there is righteousnes there is gladnesse then what place hath sorrow in the assembly of the Iust againe in Habacuc in the great preservation the
Prophet speaking of the deliveraunce of the Godly saith the iust man shall line by his faith Hab. 2 4. Ps. 118 15. Esay 61 3. Now the iust man is said to haue vocem laetitiae vestom laetitiae oleum letitiae the voice of gladnesse the garment of gladnesse and the oile of gladnesse here is no mourning taken notice of But S. Ambrose answereth Non solùm dolor sed laetitia habet suas lachrymas Ambros Not only sorrow but even the ioy of the iust hath private teares and groanes and sorrowes The ioyfullest feast that ever the Israelites had was the Passeover and yet the Rasseover must not be eaten without bitter hearbs Exod. 12.8 and the most content that ever this life can afford is but a bitter sweet Therfore as the Apostle warneth They that reioice must be as though they reioiced not for all the ioy that the godly haue in this world is but vva acerba a sowre grape The counsell of S. Gregory vpon the rainebow fitteth vs in it at one time there seemeth to be the representation of fire and water Gregâ—in Mor. not only thereby symbolum vtriusque iudicij a plaine manifestation that as the world was drowned by water so it shall bee burnt by fire but more properly in those colours of fire water is represented ioy and sorrow so interchangeably appearing as not to be devided a sorrowful ioy and a ioyful sorrow a showre in a sunshine a bright starre in a dark night So here these servants of the Lord doe mourne and therefore are marked and being marked reioice because they are preserved set a marke vpon them that mourne and cry Obs Whence this observation as out of a cleere fountaine is derived It is an vnseparable signe of the true children of God to bee sorrowfull concerning this world while they are in this life The reason is because we ought to conforme our selues not onely to the olde Saints vnder the Law but to our Saviour whose actions in this kind be our instructions he was never found resting or reioicing but solitary and sorrowing travelling you may behold him at a well solitary sitting at the graue of Lazarus weeping Luk. 2.3 in the Temple displeased and greeving in the garden sweating and sighing on the Crosse sorrowing and expiring Hee was not borne in the yeare of Iubile the yeare of reioicing but in the yeare of Augustus the first yeare Taxing of the world His seruants before had their markes and practises of mourning the ancient Prophets ofteÌ„ receaued their prophecies in sorrowful solitary places by the waters as heavenly doues vpon the floods of waters Ezekiel by Cohar Daniel by the river Tigris Ioseph the Prophet and more then a Prophet by the river Iordan and others though they receaued them not by the rivers yet they dissolved their messages into waters Ps 119. 1 Cor. mine eies gush out saith David I haue writ vnto you with many tears saith Paul Non atramento magis quà m lachrymis Chartas inficiebat Paulus saith an expositor vpon the Acts. Among all the fathers none more abundant in teares then S. Austin Lor. in Act. 22. v 19. Aust he wept in praying and prayed in weeping Da mihi lachrymarum fontem tum praeâ—ipuè cuÌ„ preces orationes tibi Domine offero O Lord saith he giue mee then a fountaine of teares especially then O Lord when I offer vp my prayers vnto thee Not to be able to weepe is hellish a Marke of infernall complices the furies are so descried by the Poets Horat. 2. Carm. 12. Ode and Bodinus affirmeth the same of witches and sorcerers Certaine it is that Gods servants are well acquainted with such sacrifices for with such sacrifices God is pleased I finde in Scripture 3 especiall times of marking 3. Times of marking in Scripture Exod. 12.22 the first in Goshen the houses to be preserved were marked yee shal take a bunch of Isop and dip it in blood that is in the bason and strike the Lintell the two side posts and the Lord wil passe over the doore wil not suffer the destroyer to come into your houses to smite you And the same Text saith there was a great cry in Egypt Exod. 12.29 for there was not a house wherein there was not one dead Rev. 7.3 The second marking is in the RevelatioÌ„ by an Angell ascending from the East having the seale of the living God and he cryed with a lowde voice to the foure Angels to whom it was given to hurt the earth and the sea The third marking is this of my Text set a marke vpon them that mourne cry for the abhominations WheÌ„ the Israelites were marked in Goshen the Aegyptians had sorrow but no markes when the servants of God are markt in the Reuelation they haue markes but no sorrow but in my Text here we find sorrow marks togither The sorrow in Egypt where there were no markes doth describe the estate of the wicked who drinke deepe of sorrow but are estranged from all priviledge of preservation The Saints in the Revelation who had markes but no sorrow describe the estate of the Godly whose sorrow is ended here in the life to come haue Palmes Lawrels white Garments the seales and signes of the Lords eternall loue These markes do designe the glory of Martyrs Roses of the field red by their death and the beauty of Saints Lilies of the valleyes white in the innocencie of their life these shal never hunger nor thirst nor sorrow for the Lambe is their light and Lord for evermore But the Saints marked in my Text doe designe the militant Church ever as the woman in the Revelation travelling ever like Rachell weeping and therefore marked to be preserved In the 1 of Chronicles the 4 and ninth 1. Chr. 4 9. Iabez the son of Ashur is said to be more honourable then al his brethren the reason is because his mother bare him in sorrow and his name is a name of sorrow In the next verse Iabez called vpon the God of Israel to bee delivered from evill 1. Chr. 4.10 and the Lord saith the Text heard him and granted it to him here is the fruit of sorrow Of all the Trees in the world we read of none remaining but the Oliue tree after the flood from this tree the Doue had the bough Many ancients do obserue much herevpon Gen. 7. attribute much to this Oliue tree as being most greene when it is most watred most fruitfull when it droppeth and distilleth David compareth himselfe to an Oliue tree Psal I am as a greene Oliue tree in the Temple in the house of the Lord Christ was more conversant in the Mount of Olivet then on any other place I inferre nothing vpon these places but onely this that after the flood of sorrow our Oliue branches shal be greene and flourishing Elisha cast salt into the bitter waters
Angels devils friends foes disciples strangers al shal beare witnesse that Christ did rise from the dead and is become the first fruits of them that sleepe And he only can by his power wherby he subdueth al things to himselfe raise vs againe from the dead no other power or meanes but his therefore every man may say with David here Can I bring him again which in some copies is read thus I cānot bring him againe and ministreth this observation 2. Obs That though it be not in the power of man to raise any from the dead yet there is a power whereby al shal be raised and revived Our Prophet proveth it before Christ came It is thou O Lord that shall raise me vp at the last This power shal change our vile bodies to be made like his glorious body our weake diseased naked mortal sickly earthly momentary bodies shal bee like his glorious body Iewes did knowe this Gentiles did confesse this The Iewes before Christs cōming had knowledg and made faith of this point how soever S. Chrysostome maketh doubt whether or no this mystery were revealed in the old Testament Chrys Hom. 1. de Lazaro Indeed it was not so generallie or so manifestly delivered till Christ came who was to be Oriens ex imo as Oriens ex alto Aug. the day sprong from an high and the truth budding out of the earth sprong from below But knowne it was and taught it was Esays testimony is this The dead men shall liue Esa 26.19 with my body they shall rise awake and sing yee that dwell in the dust Ezek 37.10 Ezekiel proueth it by the Embleme of the drie bones vnited together Daniel thus They that sleep in the dust shall arise Dan. 12.2 Hos 13.14 Hosea pronounceth this in the person of God I will redeeme them from the power of the graue Hier. in Ep. 61 101. Iob as S. Hierom collecteth hath most absolute proofe for this I know that my redeemer liueth and when wormes haue consumed this body I shal see God in my flesh yea I my selfe shall behold him and mine eies shall see him as if Iob had beene the Prophet of the resurrection Iob. 9.13 or the trumpet sounding to iudgement or the starre to lead to this mystery of Christian beleefe And Gentilisme was not without some notions of this Restauration and reparation of bodies Lor. in Act 24. and they among them that beleeued this were esteemed as worthy men and favourers of the good of the Common-wealth So that it being plaine that Iewes and Gentiles before Christ knewe professed it it is manifest that among the Iewes the sweet singer of Israel David the man after Gods owne heart the Type of Christ the Pen-man of the holy Ghost was not ignorant of the resurrection as not only in the Psalmes especially in the 15. it is plaine and by implication out of these wordes Can I bring him againe inforcing thus much Brought againe from death he may be but in my power it is not Before I land this point I must not omit one place for proofe of the resurrection Exod. 3.6 knowne even to the Israelites in their younger daies in Exodus It is the onely place of all scripture that our Saviour maketh shew of to conuince the Sadduces God is the God of Abraham the God of Isaac Mat. 22 32. the God of Iacob but God is not the God of the dead but of the living Therefore these holy Patriarchs they are not dead but in respect of the resurrection they sleepe in peace and to vse the phrase of David Psal 3. they laid them downe in peace and haue taken their rest but the Lord shall raise them vp at the last But this one question being resolued will make way to some fruitfull vse of that already spoken why could not David bring again the soule of his sonne Elias besides his many miracles in this kind could doe so much and Elisha did more then Elias for the spirit of Elias was doubled vpon Elisha that as hee receaued a mantle from Elias at the first time he saw him 1. King 19.9 and another mantle fell from Elias at the last time that Elisha beheld him when he was caught into heauē 2. King 2.13 So also a double spirit as appeared by his wonders was bestowed vpon Elisha For Elias caused that the oile in the widdowes one vessell 2. King 4.6 wasted not But Elisha caused the Pot of oile of another woman to encrease to the filling of many vessels 1. King 17.27 Elias revived the dying sonne of the woman of Sarepta Elisha by prayer did obtain a child to the barren Shunamite and obtaine life to this child being dead Elias in a great famine obtained raine 1. King 4 18. but Elisha in another famine obtained incredible plentie without raine 1. King 18.41 incredible victory without bloodshed 1. King 17. Elias raised but one from death in his life 2. King 13.20 but Elisha being dead his bones in his graue raised the dead Could Elias Elisha do so much and cannot David doe it Ludoloh No. Non est Davidi donum hoc concessum this gift was not granted to him David may kill the beare the lyon Goliah David may overcome the Philistins the Ammonites but cannot deliver a soule from death cannot bring backe a soule to life David by prayer may bring backe his soule from sorrow Bernard Hezekias by prayer raise himselfe from sickness Elias and Eliseus by prayer raise from death but alteros non seipsos others not themselues as Bernard noteth Only Christ by his power did raise himselfe others Aust Praedixit revixit as Austin noteth he foretold it by rising he performed it Tertul. Mori dignatus ex voluntate sed resurrexit ex potestate He died by his owne will was raised by his own power a gift never given to any of the sonnes of men S. Pauls speech to the Corinthians may serue to this purpose 1. Cor. 3. secundùm gratiam mihi concessam according to the grace given to him every mā may performe what Gods spirit doth enable him hee can go no farther he can do no more Gods spirit sayeth as Gods sonne Math. sine me nihil potestis facere without me ye can do nothing To life we may be revived and when these our bodies shal be laide low in the womb tombe of the earth we shal be raised Phil. 3. but it can only be by that power which is able to subdue all things to himselfe Vse And is it so let vs thē with acknowledgement of our owne weaknesse reioice in the power of our God who shal raise our vile bodies let vs so expresse the vertue power of the first resurrectiō in this life as that we may receiue the honour and ioy of the second resurrection in the life to