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A10059
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Spirituall odours to the memory of Prince Henry in foure of the last sermons preached in St James after his Highnesse death, the last being the sermon before the body, the day before the funerall. By Daniel Price then chaplaine in attendance.
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Price, Daniel, 1581-1631.
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1613
(1613)
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STC 20304; ESTC S115195
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65,346
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124
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tuum sanâsti eui vitio obstitisti quâ parte meliores and what custome sayth Seneca can be more commendable These beloued shall arise in iudgement with this generation and condemne it their practice was a kind of vailed Christianitie they did shame to doe that priuately which this age doth perpetrate daily and publikely Mourning is to be performed openly solemnitie expects it and antiquitie that constant wise and vnpainted Herauld prescribes it Coram Abner the last act of his obsequies the last tribute of duty Abner yet carrieth his names the earth yet carrieth his body it is not Cadaver nor Inane corpus anima it is Sacrarium vitae not a Carcase Athan. or empty corpse but as Athanasius well obserueth the dead body is the vestry and Chappell of life and haue their Camiteria sleeping places til the Resurrection of the dead They be as Kings houses not to be contemned when their Masters depart out of them because they are to returne againe life shall visit these desolate roomes all the offices in this Princely bodie of Abner shall be supplied the Court is but remoued Heaven is the standing house this body againe shall be the bedde chamber of the soule yet because life is gon out lament for Abner is Abner still let not your last act faile though your eies cannot see him yet let them send our Teares to sorrow for him and Mourne before Abner The sorrowfull presence of a sad stectacle calls sorrow before it commeth and often createth sorrowe where it is not It is no maruaile that Abruham wept when he saw Sara his wife dead or that Bethshebe wept for her husband or Eleazar for Aaron his father or Dauid for Absalon his sonne or Rebecea for Deborah her nurse or Christ for Lazarus his friend or Dauid for Abner his Captaine But that Alexander should so lament when he came to behold the Sepulcher of braue Achilles or those many in histories to deplore and fall out into teares vpon the first sight of spectacles of desolation may seeme strange Yet those spectacles some-times cause passions of diverse effects When our Sauiour beheld Ierusalem he wept ouer it but when the army of a worthy Conquerour aboue 1000. yeares after came to behould the ruines and rubbish of the same City Hist Ture p. 21 the deuout passions of diuers are very diuers somewith their eies and hands cast vnto heauen calling vpon the name of their Sauiour some prostrat vpon their faces kissed the ground as that wherevpon the Redeemer of the world had walked others ioifully saluted those holy places they had heard so much of then first beheld Our Sauiour in a holy as well pittiful as sorrowfull contemplation beheld the presage of their vtter dissolution and desolation by reason of that horrible contemptuous iniquity of theirs Quod nulla posteritas taceat sed nulla probet Sencea therefore vpon a more cause of griefe then these souldiers of ioy lamented the City and yet slept not till he came neere to the City the sight of the City was the seale of his sorrow Propter Ierusalem hath much more in it then this day can giue mee leaue to deliuer S Iohn in his Gospell doth deliuer the story of Christs raising vp of Lazarus and well may Iohn write Lazarus storie they were both almost in one line in Christs loue Iohannes dilectus Domini Lazarus amicus Domini Ioh. 11. Iohn the beloued of Christ Lazarus the friend of Christ The story is worthy obseruation V. 11. Iesus told his Disciples our friend Lazarus sleepeth they vnderstood him not the Text saith V. 13. Iesus vnderstood it of his death then said Iesus Lazarus is dead yet Iesus wept not in knowing or telling them this Our Sauiour then goeth on his tourney towards Lazarus hee discourseth all the way concerning Lazarus yet Iesus wept not hee meeteth by the way with Martha and communeth with her about her deare deceased brother Nondùm fleuit Iesus Iesus wept not yet At the length Mary commeth shee falleth downe and weepeth and cryeth out Master if thou hadst beene here my brother had not died then Iesus seeing her weepe and the Iewes weepe he groaned in spirit and was troubled yet he wept not At length he asked where haue yee laid him and in his passing thither the Text saith Iesus wept comming neere to the graue he could not containe Fleuit Iesus The Doctrinall obseruation of these words before Abner is that it is the duty of Gods seruants to lament ouer their deceased and carefully to prouide for their Christian funerals Honesta sepultura is much remembred among the fathers Aust and one of them hath writ a booke de cura pro mortuis If there were nothing to proue the Lawfulnesse hereof that one parcell of ground that Abraham bought to consecrate to burials may iustifie the antiquity and reuerend vse hereof How honourable were the sepulchers of the Kings of Israell and Iuda it is a grace to them that had this Epitaph he was buried with his fathers the Piles of Pyramides of Egypt be yet in part to bee seene Mat. they were made of that bricke as some record which the Israelites in the house of their bondage were constrained to make and so it might be that God suffred them to be the instrumēts of making Pharohes sepulcher who were the cause of his death In vita Ambr. In the New Testament wee want not examples of these solemne funerals that of Stephē may serue for all holy men carried him to buriall and made lamentation for him S. Ambrose as appeareth in the description of his life in this kind was very carefull those that were honourable in their places or profitable to the Church or Common-wealth or any way to be esteemed good holy men he would bewaild their death and attend their funerals But it may bee some such Scepticall Cynicall creatures may question whether such pompe as is vsed in funerals be lawfull or no for why should not I thinke that Iudas tribe is not vtterly extinct whose cry is ad quid perditio haec To answere all such that part of solemne seruice the last night being a portion of the 50 Chapter of Genesis may satisfie all such curious and querulous Inquisitors Gen. 50 Ioseph commands his Phisitians to embaulme old Israel forty daies the Embalming continued then they provided furniture for his funerall and all the house of Ioseph and his brethren and his fathers house all the servants of Pharaoh the elders of his house and all the elders of the land of Egypt and Chariots and horsemen and a great company and they made great lamentation To this may bee added many examples sacred and prophane as also the Emperous constitutions Constantine that appointed 950. officers about funerals which order Arcadius and Theodosius confirmed and afterwards Anastasius increased to 1100 and a certaine pension allotted vnto them this also established by Leo and Iustinian some
the world could not be possessed with a generall witchcraft if they cōsidred the end Innocentius they then might finde that of Innocentius true that al sublunary passages had either a vaine a vile or a wicked obiect ex opibus prava ex voluptatibus turpia ex honoribus vana Honours make men vaine pleasures make men vile riches make men servile wretchednesse and wickednesse beget these vanity and servilitie attend these sinne brings them in shame leads thē out and when the world hath beene glutted with thē the Apostles question is what comfort haue yee in those things whereof ye are now ashamed I will end amplyfying of this point if before wee leaue the Court wee may be bold to go through the best and bravest roomes therein and see now our MASTER is gone whether any thing can giue vs a sure and setled comfort nay I say more whether any thing remaining may giue vs any manner of content At the best state of Court he spake true that said Paucos beauit Aula plures perdidit quos beavit ipsos perdidit Bern. ad Eugen at the best state Courtly offices are consciences burdens and favours bondslaues courtly services daily attendances howrely encombrances courtly feeding the bodies surfet and the souls surquedry courtly cloathing wormes excrements wormes make them moathes eate thē courtly friends affections weathercocke a Northwinde settles them a Southwinde turnes them courtly hopes they be the aires attomes a sunshine engenders them and a frost kils them This house of this Court where wee thought Comfort had said as God sometimes spake here will I dwell for ever this house now is the prison of our sorrow as our bodies be the prison of our soules wee sit here as Rahell sate Ier. 32.15 Mat. 3.18 weeping and weeping refusing cōfort so that vnlesse comfort come frō God who is the God of all cōfort as the Apostle speaketh we may sit here til our eies fal into the holes of our heads we our selues become as stupid as the seats wee sit on wherefore beloved let vs all take vp this Petition this part of my Text Comfort thou vs now O Lord. Vse And seeing that God is the author of Comfort not only so Deus Consolationis but Deus omnis consolationis the God of all consolation that we may take the wings of the morning and fly into the vttermost parts of the earth we may travell from the East to the West even to the nethermost partes of the sea and not obtaine Comfort but only from God Let our vse hereof be that of Martiall Martial Episc Quid ad nos consolatio mundi what doth the pleasure of the world belong to vs the world is vices nurse Natures stepmother vertues murtherer it is Thefts refuge whordomes Pander Nil mūdum in mundo the comfort of the world is a Strens song Philo. Sodoms fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo calleth it a bitter sweet pleasure a spurre riches a thorne honour a blast life a flower glory a feather beauty a fancy ioy a frenzy every one of these like the book in the Revelatiō sweet in the mouth bitter in the belly The mercy-seat stood not in atrio Gentium nor in Templo Iudaeorum nor neere Altare sacerdotum but in Sancto Sanctorum in the holy place Comforts be ever in scripture either attributed to God or derived from him God is the God of comfort 2. Cor. 1.3 2 Cor. 1.3 Christ Jesus the Saviour sent to comfort Esay 61.2 The holy Ghost is the comforter Ioh. 16.7 His Angels deliver glad tidings of comfort Ioh. 16.7 Luk 2.10 Esay 40 1. Luke 2 10. His Prophets are commanded to pronounce comfort Esay 40.1 The office of his Apostles was to teach comfort Act. 16.40 Act 16.40 Ferus Deus intùs exhilarat animum sibi bene conscium c. God doth make the bones that he hath broken to reioice the soule that is truely humbled he doth comfort and satisfie no other meanes but his can do it hee and hee only can bring it to passe Pompilius may write epistles to Tully Theat mun di as that he should rid away his sorrow by reading Antimachus makes verses to rime away sorrow Archilochus cals for wine to drinke away sorrow some call for mirth to iest it away others for musick to play it away but the Saints of God Iob 19.23 Psal they know all this serues not Iob comfortes himselfe by remembring his redeemer David by hoping to see the Lord in the land of the living Ionas by looking backe to the Temple Paule by assuring himselfe that he shal be holpē Ion 2.7 Confidence hath beene the Comfort of the Saints in all ages in all places Ioseph in the prison Iob on the dung hill Ieremie in the dungion Abraham in exile Iacob in the field David in the Caue Daniel in the Den. Abulens It is God that comforteth vs in all our tribulation that we may bee able to comforte them which are in any trouble 2. Cor. 4.1 by the comfort wherewith we our selues are comforted here is comfort transient immanēt permanent Gods comfort descending to vs by vs derived to others that as the Apostle there speaketh if we be comforted it is for the consolation not only of our selues but others Applic. To apply therefore in these our sorrowes those our comforts In this invndation wherin we are overwhelmed though not drowned or rather as Ionas drowned deuoured yet not dead let vs take breathing and dry our eies a little Paul bids be wise according to sobriety so say I sorrow but according to sobriety let comfort enterchange and haue her time it must not be a Quotidiā feaver to dry vp our soules in this salt liquor of discontent Oramus fiat voluntas Domini saith Zanchius wee pray thus Zarch let thy will be done facta est voluntas Domini feramus Gods wil is done let vs beare it shal we think either God to be so angry that he will not or heaven so poore that it cannot helpe vs shall wee pray euery day that God would performe his will one day and shall we repine at it when hee hath performed it It is true our blessed PRINCE had such Princely holy gratious religious endowments that wee would haue rather thought him sent from heauen to vs then so soone to be called thither from vs. It is true the very outside and rinde the very raiment of his soule his body was so faire and strong that a soule might haue beene pleased to liue an age in it It is true his soule kept tune so well that reason sate regent and the vnderstanding Counsailour neuer captiuated with violence of passions nor hurried with the virulence of affections virtue and valor beautie chastitie armes and arts met and kist in him and his goodnesse lent so much mintage to other Princes that if Xenophon were now to describe a