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
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
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
Prince Prince HENRY had beene his Patterne All this I confesse I confesse when I thinke on this my soule almost refuseth comfort because wee shall never enioy him againe Yet in our best ordered recollected thoughts who that duly honoured him can repine that he is freed from the world and now being enfranchised enioyes greater good in greater libertie when like a true Hebrewe he hath gon his Passouer from death to life where there is more grace and more capacity where a soule cannot be surbated with feares nor surfeited with ryots where earthly bodies shal be more celestiall then man in his Innocencie or Angels in their glory for they could fall He is there with those Patriarchs that haue expected Christ in earth longer then they haue enioyed him in heauen He is with those holy Pen-men of the holy spirit they be now his partners who were here his teachers He is with all the Elect Angels with the Congregation of the first borne In a word HE is with him by whose pretious blood his blessed soule is bathed and sealed by his death to the day of redemption Hee is in ioy though we in sorrow Shall wee bee in sorrow because he is in ioye No my Beloued be yee not deceaued so sure as yee haue sorrow so sure shall yee be comforted if yee can faithfully and feruently pray with Moses Comfort thou vs O Lord after thou hast plagued vs. And so I passe from the comforts desired to the persons afflicted my second aime Part. 2 Now after thou hast plagued vs. The life of a Christian hath no other Passage then Ionathan his armorhearer had a sharp rocke on the one side 1. Sam. 14.4 a sharp rock on the other side Bozez on the one side Seneh on the other an anfractuous dangerous passage that flintie stones vnder him briers and thornes on the side of him mountainous craggs and promontories ouer him sic petitur coelum so heaven is caught by paines by patience by violence affliction is the most inseparable associate Cor contritum humiliatum non despicies Ps 11.19 saith David a broken and contrite heart O God thou wilt not despise The ancients haue obserued that Dauid offred no offring no sacrifice for that sinne which hee acknowledgeth in that 51. Psalme he had shed blood and knew that the blood shed of sacrifice would not serue to expiate Thou desirest no sacrifice Ps 51.18 thou delightest not in burnt offrings saith the Prophet Did not God delight in sacrifice not require burnt offrings when he had so precisely commanded them distinguished the diuers formes of them segregated especiall times for them beene so well pleased with them And yet Noluisti sacrificium Did not God delight in burnt offrings when the sonne of David at one time in one place offered a sacrifice of peace offring of twentie thousand oxen and an hundred and twentie thousand sheepe 1. King 8.62 the greatest sacrifice that ever was read of either in diuine or prophane in rude or polite story Yet you heare Noluisti sacrificium is Davids words Cass Noluisti holocaustum voluisti cor humiliatum saith one a burnt sacrifice will not serue but a brokē sacrifice thou requirest it is the speech of Christ to the Spouse the smell of thy ointments is better thē spices Cant. 4 10. Meliora vnguenta quà m aromata ointments better then spices which wordes Nyssenus expounds of this place Nyss Hom. 9. in Cant. broken hearts rather then burnt sacrifices are accepted of God Broken hearts whether they be broken moerore interno Greg. as Gregory expounds the place by inward greefe or broken humiliatione as Innocentius interpreteth Innocent by humiliation or broken by frequent tribulation as Cassiodore glosseth or broken by vehement greefe and anguish of spirit in repentance Cassiod as Thomas and the Schooles doe iudge the meaning of all is this that the heart that is softned and mollified the heart that hath beene the anvile for sorrowes afflictions is most fit to be consecrated to God Ioel mentions a rent heart Ioel 2.13 David a broken a contrite heart S. Chrysostome of both them speaketh fractum cor haud quaquā se in altū extulerit Hom. 4. l ◠2. ad Cor. hom in epist ad Hebr. contritum haud quaquam exurrexerit scissum non inflatur ad superbiam nō concitatur ad vindictam A broken heart is not exalted on high a contrite heart hath made no insurrection a rent hart is not inflamed by pride not incited to revēge The sacrifice of God is a broken and Contrite heart God in the old Testament would accept no sacrifice if it were maimed yet wil now admit no sacrifice vnlesse it be broken and bruised he that then commanded sacrifices of the Law to be offered by fire will now receiue no sacrifice of the gospell but offred by water The earth yeelds not corne till it be plowed the grape yeeldeth no wine vntill it be pressed gold is not pure till it be fined the stones of the Temple not brought into the Temple till they were polished Rev. 7.9 the Saints in the Revelation are not cloathed with white robes and haue palmes in their hāds before they haue passed through many tribulatiōs the Prophet Moses here expecteth not cōfort before affliction as in Ecclesiastes a time of weeping Eccl. 3.4 a time of reioicing no weeping no reioicing so here first affliction then consolation Comfort thou vs according as thou hast afflicted vs. It were impertinent I shoulde roaue so farre backe to Deuteronomy to shew how they were afflicted seeing the Psalme hath no other Tenor then the memory of mortalitie and Moses himselfe being the Prince of the people being himselfe presently to passe the way of all the world whether it were that his people might be comforted for his losse or whether for the liues of those many that had dyed in the desert You see that the manner of his praier yeeldeth vs this observation Observ That the comfortes of Gods spirit are not ministred by God nor can be expected by mā vntill man hath beene throughly seasoned with sorrowe None can come to Paradise but by the burning Seraphins of affliction none returne from Canaan but they must passe by the waters of Marah no passing backe to Ierusalem but by the vally of weeping no seeing of Mount Sion before we haue sit at the waters of Babylon Christ came only to comfort the mourners Esay 61.2 Esay 61.2 The second blessing that he pronounceth in his first sermon is to mourners Mat. 5.4 Mat. 5.4 appointeth none to be marked in Ierusalem to be preserved but mourners Ezech 9.4 Ezek. 9.4 Our Saviour then only promised comfort to his disciples when they were mourners Ioh. 16 22. Yee are now in sorrow but I will see you again you shall reioice your ioy shall no man take from you All the
K Richard 8 Arthur sonne to Hen. 8. No more created but those Ed. 6. not invested by Patent nor created For if the Romans called the heire apparant Princeps Inventutis Prince of the youth and Prince Edgar the last heire male of that blood royall was long after called Englands dearling and when Prince Arthur died the Poets then complained that Arcturus was vanished in the heavens what can we say of him that would haue beene subiect for all pens and obiect for all eies as if the worthines of all the eight created Princes of Walles of the English blood and of the eight Henries his Highnesse Royall Auncestors had met in him as in the Confluence I will say of him as S. Paule to the Hebrewes spake of those with whome our Master is nowe in Company Prince HENRY was hee of whom the world was not worthy Yet beloued let me still say as my Text God may Comfort vs even according to the greatnes of our losse his power is not weakned his arme is not shortned It was a blasphemous speech in the Governour in the daies of Elisha that doubted whether there might after that great dearth bee so great plenty though 2. Kings 7.3 saith he God would make windowes in heauen Hee is able to doe whatsoeuer in faith we are able to beleeue Wee haue yet the sunne and moone and starres of a Royal firmament and though we haue lost the morning starre yet we haue Charls-waine in our Horizon wee haue a Prince if starres be of any truth like to be of long life great learning most hopefull for his time most fruitful for his hopes we hope that God hath said to our Iacob Gen. as Iacob said of his Iudah sceptrum non auferetur à Iuda so the scepter shal not be taken from our Iacob til Shiloah come againe into the world Let this Comfort serue vs so long as wee are Gods servants so long hee will be our Lord. Send out Comfort in ambush against all feares al enimies and when she returneth with conquest Iudg. 5. say to thy soule as Debora did to hers thou hast marched valiantly O my soule Thinke not that our Master is dead Musa vetat mori saie as Christ said of Lazarus He is not dead but sleepeth Ioh. 11.3 In a word after all these Cloudes be past the sunshine will appeare or we shall appeare before God our selues sure I am this Text will be vncontrouled for ever Heauen and earth shall passe but no iot of this word shall passe Act. 1. After the Lord hath afflicted vs he will comfort vs. Let vs therefore with the Apostles who staid at Ierusalem expecting the Comforter continue in holy deuotions hearing praying fasting falling downe before his presence for he is holy And thou O Lord that seest all hearts vnto to thee let our crie come and let comfort descend vnto vs in this house of mourning and valley of teares Now like poore distressed sinners we beseech thee then with thy Saints and Angels we shall glorifie thee Lord grant this for thy promise for thy mercy for thy Zyon for thy sonnes sake CHRIST IESVS Amen 2. SAM 12.23 Now he is dead wherefore should I fast can I bring him againe I shall goe to him but he shall not returne to me THE story sheweth you David the king in a sorrowfull case weeping mourning crying for his sonne lying all day and night on the earth Hewept wept and would not be comforted S. Bernard mentioneth Bern. in Passione Dom. Heb domadam dolorum a week of sorrows David had no lesse the child died the seaventh day 2. Sam. 12.18 the 7 day David arose from his low lamentable lodging his meditation could be no other thē this O who shal deliver his soul from death His cause of mourning was non propter vitam sed propter animam Chrys non propter animam non propter filium sed propter adulterium not so much for the life as for the soule of his childe not so much for his sonne as for that sinne by which his mother conceived him The childe was messis in herba life was spes in messe but the soule of the childe was gloria messis the ioy and glorie of the harvest this is the cause that David mournes bitterly There is a strange sentence in the former verses Non Morieris thou shalt not die Davids sinne is acquitted sed Morietur filius but thy childe shall die the innocent babe is punished 2. Sam. 12.13 I need not to vncover the nakednes of this father further then scripture takes away the vaile from him he committed adultery heaven sees it God sends Nathan 2. Sam. 11 4. Nathan wounds David through the sides of one of his owne subiects David sentenceth himselfe in another thus He that hath done this shall die and pay fourefold At hoc iustum est iniustum iudicium This iudgement is both iust vniust The trespasse is but a lambe to pay fourefold is satisfaction enough for a lambe if it be the life of a man to die for it is the satisfactiō required enough for a Mans life but suppose it what it may bee to die and pay pay and pay fourefold is iniustice it is to much Therefore God tooke one part of Davids sentence against himselfe though Non morieris stood as God had promised 2. Sam. 28. yet David shal pay fourefold as himselfe had sentenced 1. Hee paid the life of Ammon his sonne 2. Sam. 18.9 by the sword of Absalon here is one satisfaction 2. he paid the life of Absalon hanging in the Oke by the sword of Ioab the 2 satisfactiō 3 the life of Adoniah by the sword of Iehoiada 1. King 2.25 the 3 satisfaction and fourthly the life of a childe here by the sword of God the fourth satisfaction For the life of one Vrias no lesse thē foure of his own children must die the death vers 14. The first of this Tragical Chorus is this childe sentenced in the 14 verse in the 15. ye find him sicke poore infant silly innocent after his panting and striuing for breath he is deceased in the 18. verse ver 15. vers 18. while he was sicke David did sorrow wept and fasted prayed and lay on the ground but being dead riseth apparelleth washeth worshippeth eateth herevpon his servāts expostulate What thing is this that thou dost ver 21. thou didst fast and weepe for the childe while it was aliue but when the childe was dead thou dost rise and eate David answereth and the best part of his answere is this my Text Being dead why should I now fast Can I bring him againe any more I shall go to him but he shall not returne to mee These two be points very remarkeable that vsher the meditations of my Text the first the punishment of the childe for the father David commits adultery the childe dies
for it as after David numbers the people 2. Sam. 24.14 the people die for it Secondly when the childe is sicke David sorroweth the childe being dead he riseth and eateth Hee wil bee no longer in paine then the childe is in perill Benoni is the sonne of sorrow at his birth this shal be no longer the subiect of sorrow then his death He is dead no hope no helpe no recovery it is impossible Revocare gradum superasque evadere ad auras David cannot infuse life into him the childe is dead he is gone all the world cannot revine him David must follow the child must not returne Thus the wordes were occasioned thus opened thus they fall in sunder impart themselues vnto vs. Divisio Textus 1 Davids patient consideration in forbearing further sorrow Being dead why should I now fast 2. His wife resolution implying the impossibilitie of reviving him Can I bring him againe Thirdly his considerate acknowledgement of the inevitable stroake of death I shall goe to him he shall not returne to me I confesse there be many disproportions betweene this storie and our state our misery is without all paralell scripture doth nor yeeld a fitting example no king of Israel or Iuda had such a losse I had almost said nor such a sonne I am therefore constrained to choose not as I would but as I may though not so plentifully fitting the subiect yet sorrowfully fitting with our sable thoughts In these therefore I craue patient attentiō the rather because the 1. part offring it selfe to vs is Davids patient consideration in forbearing more mourning Some haue obserued that it was a custome in David to fast and pray 1. Part. Lor. in Ps Ps 35.13 and mourne for the sicknesse of his friend his owne words giue warrant Psal 35.13 when they were sicke 1 cloathed my selfe with sackcloath and humbled my soule with fasting And these both were vsed either in sorrow or repentance in sorrowe so the Orator testifieth sackeloath and fasting be moeroris insignia Tully the ensignes of sorrow in repentance so S. Hierome witnesseth they were Penitentiae arma the weapons of Repentance In this place by fasting David means all the Circumstances of mourning Aret. Flac. Illyr To mourne and weepe is common and commendable in sicknesse or death of friends profit there may be in it but you will thinke there is small pleasure yet saith the Poet Est quaedam flere voluptas There is pleasure in this paine of weeping to disburden the soule to open the sluces to discharge conchas in canales Bern. the Cesterns into conduit pipes to ecclipse the light of our etes with teares because those eies shall never behold those deere deceased friendes till we our selues passe into the Chambers of death This is naturall and common yet I may say Christian But to fast in these occasions is not so common as commendable and profitable for indeed in true sorrow there should be a neglect of all the offices of the body a sequestration of all contentment a forgetting and forsaking of ordinary food a shutting vp and imprisoning of the body from all pleasures of life thereby to pull downe the height and strength and pride of the soule that the soule heare not thinke not mind not mirth that the body see not touch not tast not meate such should be our sorrowes when we see Corporall punishments for spirituall iudgements Such was Davids diet it was a real hearty sorrow not coūtenanced with a heavie looke or with a solemne sigh blowne from the lips and lungs but it was a weeping watching fasting sorrow I hate excursions but seeing I meet in the words of my Text with so great a straunger as fasting giue me leaue to salute it It was the first precept that ever was given it is as ancient as Paradise Ieiuny canitiem sivelis Epise Lond. in Ion. perscrutare ieiunium prime homini coaevū The forbidding of that tree was the first rule of abstinēce The antiquity necessity perpetuity of it enforce it Nature law Gospel enioine it Divinity commands it Physicke commends it law prescribes it it is the life of the Saints and the food of the soule in the court of heaven there is no other dyet and in the Church on earth the children of the bridechamber must be acquainted with it as David was whose fasting daies I could easily cōiecture if I should looke but into the Galender of the Psalmes but my Text telleth me at this time hee did eate and drinke and therefore here he seemeth to bee as in the Psalme hee speaketh Psal 42.4 as amonge those that keepe holy-daie His fasting endeth the seaventh day and hee questioneth why should I now fast which words do bring forth this observation Obs 1 That as there is a time to sorrow so also a time to leaue of the act of sorrowing His example proveth this Nemo in lachrymis nemo in Cāticis no mā was more frequent in songs or sorrowes then David Lud. his meate were his Teares he mingled his drinke with Teares washt his bed and watered his couch with his teares you would scarce beleeue that he ever enioied good day that ever the sunne shined on him he is so full of anguish and care and feate sometimes biding some times flying Psalm 32 10. still almost lamenting Yet how frequent be his ioyfull acclamations in the Psalmes Reioice in the Lord Ps 103.1 Be glad ô yee righteous Be ioyfull all yee that are true of hart Praise the Lord O my soule all that is within me praise his holy name Praise the Lord O my soule and forget not all his benefits how sweetly doth he exalt his exultation of ioyful praise Ps 145. I will praise the Lord my God I will praise his name for ever and ever every day will I praise the Lord and praise his name for ever and ever and againe Praise the Lord O my soule while I liue wil I praise the Lord I will sing praises to my God while I haue any breathing Looke vpon this good King at other times you would scarsly thinke that ever he could haue had ioy to cast his cies vp to heauen Psal you may find him on a couch nay more on the cold earth crying out I am at the point to die from my youth vp thy Terrors haue I suffered with a troubled soule Yet after al this you shal find him reioicing triumphing singing harping dancing making melody vnto God and calling for his consort Trumpets Timbrels Psalteries Harpes Organs Cymbals Ps 150.3.4.5.6 Pipe and string low and lowd instrument nay heaven and earth must beare a part nay every thing that hath breath must praise the Lord. Heere bee the passages through fire and water here he is brought from the wildernesse into a wealthy place Here be his fits good bad daies crosses and comforts ioies and sorrowes Dolor volupt as invicē cedunt Brevior voluptas
whether you haue so mourned as yee ought in this our last losse Alas where now be our Teares It s a Prodigie that fountains be dried vp in winter Heathēs in their ritual books deliver their order of Lamentation for common men to be 30 daies the Hebrewes lamented Moses and Aaron and Iacob 40 daies the Egyptians went beyond both and mourned for Iacob 70 daies Gen 50 3. and I knowe in this company some will goe farre beyond these Egyptians making their whole liues remembrances of their Masters death and entertaining no guest into their soule but sorrow Yet herein also others haue gone further then any of you intend Amorits by laming their bodies Grecians shaving their heads Tibracians by howling and roaring for the dead so many other Countries by horrid and vnnaturall Geromonies But in all this causes rather then effects are to be lamented Ratio docet trahit affectio Bern. saith Bernard Reason doth informe and affection doth inforce this former manner of lamentation but grace doth commēd and God doth command another mourning mourning for abhominations as it followeth in my Text for the Abhominations When Rahel wept 2. Part God by his prohibition crieth Noliflere weep not Our Saviour in the Gospell beheld none weeping but prohibiteth them Ier 31.16 Luk. 8.15 Tairus wept for his daughter and Christ saith Noliflere weepe not The poore widdow following them that bate her sonne to the buriall is forbidden in the same words Noliflere Our Saviour ready to go to his passion Luk. 7.13 the daughters of Ierusalem wept for him hee for biddeth thē Nolite flere weep yee not Luc. 23.28 Doth God forbid weeping and doth the Prophet promise a reward for weeping yes saith Rabanus non ideo vt nonlugeant temporalia sed ne negligerent suiritualia Nature doth teach vs to weepe for Naturall causes but grace for spirituall such is this mourning to bee rewarded Mourne for the abhominations Common sinnes are to be lamented they be the vnfruitfull thornes that choake the good seed of vertue and grace the corrupters of iudgement the seducers of will the betrayers of vertue the flatterers of vice vnderminers of Courage slaues to weaknes infection of youth madnesse of age the curse of life and the reproach of death the least of our bosome sinnes is fire in the hand and a serpent in the heart a Canker a spider an evill spirit and the fruit hereof is death But the worde wickednesse is a degree that farre exceedeth common sinnes The Hebrewes obserue that the word wickednesse in the originall is transcendent It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small fault nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitie nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply evil but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing the all sufficient Tearme for all manner of impetuous impiety nor restrained to any one branch of the breach of the Commandements but outstretching al degrees that whatsoever exceedeth modesty is contrary to reason nature grace or scripture settled into dregges frozen into ice hauing forced captiuated the soul to impious servility with a whorish forehead that cannot be ashamed aspiring crying climing towring filling and defiling the earth poisoning the aire lifting it selfe aboue the stars yet in this exuberancy transcēdēcy Abhominatiō like the whore of Babylon striueth to sit higher Rev. 13.1 shee is the beast that rose out of the sea hauing seauen heads 10 hornes and vpon her hornes ten crownes and on her heads the name of Blasphemy Abhomination is the abstract the Lucifer Rev. 17.5 the Dragon the Babylon the great mother of all whoredomes all witchcrafts and to say no more it is Idolatrie survey the former Chapter you will find it The great abhominations mentioned there be foure first the Idoll of indignation or as others read it the image of ielousie Pint. in loc quatuor abom genera secondly the Auncients or Nobles committing Idolatrie and one especially named among the rest Thirdly women weeping over an Idoll women not of the meanest Lastly betweene the porch and the altar the place of the Priests Villapand and therefore collected hence that these were Priests they are committing Idolatry And after the Prophet had seen every one of them the Lord by a gradatiō leadeth every degree every vision to a higher elevation of their abhomination for when he had seene every one of them he saith but behold greater abhominations The first is that Idoll of indignation or image of iealonsie Luth. Lamb. Villalpand Pint. in Ezek. which what it was is not generally concluded but as the most and best it was the image of Baal which was the first occasion of the heathens and Iewes Idolatrie Every Idoll in scripture is called vanitas mendatium for nicatio abominatio but this especially Villalp this is the abomination of desolation in high places some referre this Idoll to that which Manasses made 2. Chr. 34.4 but Iosias tooke that away for he brake downe the alters of Baalim that were before him Others expoūd this of those made in the time of Zedekias an Idoll it was and the cause of indignatiō The second was greater Ancients cōmitting Idolatry worshipping burning incense to the formes and pictures of creeping things Ezek. 9. v. 16. abominable beasts privatly in their chambers and to all the Idols of the house of Israell These seaventy the Sanidrim the Councell of Israel the elders of Israell Num. 11. as they be called by God at their first institution they that should haue taken care for Gods service they commit abomination But the third abhomination was greater at the doore of the Lords house there sate women weeping and mourning for Tammuz Lascivi daemonis simulachrum saith an interpreter the Idoll of a lascivious Devill whether of Adonis or Osiris or Saturne or whatsoever it was devilish it was R. Moses apud pint in Ezek. Rabbi Moyses the Aegyptian saith this Tammuz was the Idolatrous statue of one so called who was a great worshipper of Idols and he dying desired to be so adored it was an horrid abominatiō But the fourth is greater then al betweene the porch the altar some Priests say all Interpreters turning their backes to the Temple and their faces to the sun worship towardes the East this was the most abhorred of al others Obserue the transcendency and priority of these in their dagrees first the Idoll of Iealousie this was but at the gate at the entry there it might haue stood as a by-word to those that passe by a contemptible thing a Mehushtan a ruin ous Skeleton time eaten weather beaten Monument no it stood there to be adored worshipped publikely Behold saith the Lord the abhominatiō that the house of Israell committeth herein yet beholde greater abhominations the Nobles and Ancients worship not one Idoll only but the formes of creeping things abhominable beastes all the Idols of the house of Israell
good holy iust godly men But in this kind also these blessed seruāts of God are not without example Dauid shall speake for all in his Elegies for Saul Ionathan Absolon Abner c. Nay our Sauiour as before I mentioned wept for his friend I find that name bestowed onely vpon his friend Lazarus and I find our Sauiour weeping onely for Lazaru for no one particular but his friend Lazarus and that was so obserued by the Iewes as that their speech was behold how hee loued him Ioh. 11. Our Sautour raised vp as S. Austin noteth Aust three especially and particularly inhis life but he wept only at one of them The circumstances of his raising these differ much the first was dead but an houre the second dead a day the third dead foure dates the 1. dead but not taken out of the bed the 2. dead and laid in the coffin but not in the graue the 3. dead and laid in the graue dead 4. daies and began to sauour he touched the hand of the first the coffin of the second but the third he touched not at all At the first few persons were present and Christ charged them not to speake of it at the second many were present and it was noised farre abroad at the third a number of Iewes present and they obserued it At the first there was no publike weeping Ioh. 11. at the raising of the second the mother wept at the raising of Lazarus the friends and sisters and Iewes wept fleuit Iesus fremuit turbauit seipsum Iesus wept and groaned in the spirit and was troubled and againe hee groaned and was troubled and cried with a lowd voice thē said the Iewes behold how he loued him Et quare fleuit Iesus nisi hominem flere docuit and why did Christ so weepe but that hee hereby taught man to weepe he opened 2. fountaines of passion and compassion and therefore those that carry his name are to conforme themselues in some measure and though there bee no proportion betweene finite iufinite yet in the best manner we may precept and example and promise doe enforce this blessed practice It was a strange lawe that the Athenians made an edict to prohibit mourning at funcials fit for heathen not Christians to imitate For they that haue been honourable commendable in their liues are to be followed with the best testimony of affection that the iust may be had in euerlasting remembrance yet with this warning in mourning that as we proue not without charitie in not lamenting their deaths so also not without hope to forget the good estate of their soules when we so ouermuch lament the death of their bodies In the 9. of Numbers when the cloud was taken vp Num. 9 the children of Israel iournied when it abode the children of Israel pitched so when sorrow commeth sit downe with sorrow and mourn when ioy commeth returne and reioice yet neuer to bewray a want of faith when we would manifest an abundance of loue Vse Hence then wee see our warrant for bewailing the irrecouerable losse that the Church Common-wealth and Protestant world hath now sustained by the sad spectacle before vs we may rent garments and put on sackcloath and mourne Mourne then ye children of the bride-chamber the bride-groome is taken from you Mourne ye sonnes of Eli Nebility and Gentry the Arke of God is gon from among you Mourne ye Priests of the Lord betweene the porch and the Altar Iosias is dead and slaine among you Howle yee poore fir trees your shelter is downe the Cedar is fallen and lieth here before yee Let the house of Dauid mourne lugeat Domus Iacobi let S. Iames mourne Zach. let the inhabitanes of Ierusalem mourne and to vse the words of Zacharie let them mourne as for their only sonne and lament as for their first borne In that day shall be a great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo and the land shall bewayle euery family apart mourning shall bee in all the ends of the land complaining in the streets of euery City crying in the chambers of euery house Alas for the day of the Lord is come it is come all the orders and Companies I say not of this house only but of all this Realme from the honourable Counsellour to him that draweth water from the man of gray yeeres to the young child shall plentifully water their cheekes and giue iust occasion to the Chronicles and Prouerbes of our posterities to be remembred And we especially of this Collegiate society that shall this night end our watching shall to morrow haue a new occasion not only of increasing but renewing our weeping Hitherto we haue mourned for the departing of his soule out of his body now vvee must lament for the departing of his bodie out of this place so long as his herse his vrne remained we had a Master though wee could not inioy him aliue yet it was some solace in sorrow to attend him dead though we heard not his words so full of grace nor enioyed his presence so full of glory yet his ashes his effigies gaue a glimse to vs sitting in darknesse and now wee must loose this and this vnhappinesse will admit no helpe Gen. 50.10 When Iacob was carried from Goshen to Canaan the Egyptians mourned with a great and very sore lamentation and that mourning was so wondred at by the Canaanits that they call the place Abal-Mizraim to this day Egyptians gaue the cause of the name Canaanits gaue the name of the place mourning the cause of both both these strangers nay in themselues infestuous enimies to the Israelites If Egyptians and Canaanits strangers haue done this for Iacob what shall the seruaunts doe and attendants in familia Iacobi pro filie Iacobi let vs crie mightily vnto heauen that after our bodies lie buried in the dust our lamentation may be remembred Ah the Prince ah our glory ahlas for the day of the Lord is come for Abner lyeth dead before vs My last part Mourne before Abner Coram not Claà m not priuately but openly Math. Many acts of deuotion are to bee performed priuatly when thou giuest almes saith our Sauiour doe it priuately when thou prayest enter into thy chamber doe it priuately when thou repentest saith Dauid commune with thine owne heart and in thy chamber Psal 4 and be priuat Priuacy is a speciall circumstance in all these and sure if many would but vndergoe the catechising of their soules in priuate Laer. tit 3. de Jra they would not be obserued so much for their sinnes in publike Laertius mentioneth Pyrrbus Eliensis which was wont to consult himselfe daily in some secret place and being obserued to talk to himselfe hereupon being questioned the cause hee answered Meditor bonus vt sim And Seneca mentioneth Sextius in this kinde who euery night would priuatly examine himselfe Quod bodiê maesum