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
to visit some to provide necessaries in sicknesse others to lay out the dead others to embalme them others to carry them to buriall as Claudian witnesseth Portatur iuvenum cervicibus aurea sedes Vse Hence then the lawfulnesse of our Christian celebrities and solemnities in funerals is approved and hence wee may learne to performe those offices in the last obsequies of our deceased as knowing that before the Law vnder the law after the law yea even to heathens that knewe not the law this custome was with reverence and care observed But J draw to the end of this my service sermon Exod. 12. Numb 14. Those two speeches of Moses Crà s movete castra Crà s celebrate Pascha be fitted for vs To morrow wee must remoue our Tents to morrow we must celebrate a Passover There is a fourefold Pascha Pascha populi Pascha Christi Pascha in mundum Pascha è mundo I am sure we haue a Passeover and to be performed with bitternes and as at the Passeover the first borne was slaine so vnhappy are we that we see the first borne to lie slaine before vs. Shall I say Abner is slaine Abner was a Prince and a great man in Israel by Davids testimonie and David lamenteth him the more because being a Prince of the blood he was such a souldier For certainely the souldier how ever he paceth the same measure of miserie with the scholar yet in all ages hath beene ever in high esteeme til these daies The marchant cannot trade without him the Law cannot remaine vnviolated without him nor the Crowne stand stedfast without him The souldiour is the hart and arme of the state the vpholder of the King and the glory of the conquest the Captaine of the Navy and the father of the army and the most laudable improver of his CouÌ„try For alwaies the oliue garlands of Peace be not so glorious as the Laurell wreathes of victory seeing Peace only keepeth and often rusteth good spirits but victory imployeth and edgeth and encreaseth them The losse then of a souldier is much but especially of an Abner a Princely souldiour Lament then for Abner the fathers Candle is extinguished Abner the Champion of Israel is deceased Nay a greater then Abner is departed Prince Salomon for wisdome Prince Iosias so pietie Prince Alexander for chivalrie to say no more noble holy chast virtuous gracious Prince Henry lieth dead before vs. He He is dead who while he lived was a perpetuall Paradise every season that he shewd himselfe in a perpetuall spring every exercise wherein he was seene a speciall felicitie Hee He is dead before vs who while hee lived was so holy in his morning and evening publike and private devotions so gratious a Protector of truth so true an enimie to Popish falsehood so faithfull to God dutifull to Parents pious in his life patient in his death respectfull of his deserving servants and so respected of all the world Hee Hee is dead that blessed Modell of heaven his face is covered till the latter day those shining lamps his eies in whose light there was life to the beholders they bee 〈…〉 giue over shining Those 〈…〉 we haue kissed be closed and 〈…〉 shall open He He is dead and now 〈…〉 conclude with that Apostle Eamus 〈…〉 let vs goe and die with him 〈…〉 he shall not return to vs. 〈…〉 â—â—â—ourable Religious and every way 〈…〉 Fare yee well The 〈…〉 as I haue of sorrow 〈…〉 Apostles salutatioÌ„ to those 〈…〉 yee well bee perfit 〈…〉 one 〈…〉 of good comfort and 〈…〉 ever with you and so I commend 〈…〉 of power to establish you to him that 〈…〉 falling and sent you blamelesse 〈…〉 exceeding ioy To the 〈…〉 maiestie dominion 〈…〉 Amen FINIS
SPIRITVALL ODOVRS TO THE MEMORY OF PRINCE HENRY IN FOVRE 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 ECCLVS 49.1 The remembrance of Iosias is like the composition of the perfume made by the Apothecary AT OXFORD Printed by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE HIGH AND MIGHTY VERTVOVS AND GRATIOVS PRINCE PRINCE CHARLES THE BEAVTY OF THE COVRT AND THE BLESSING OF THIS COVNTREY DANIEL PRICE VVITH HIS MOST DEVOTED OBSERVANCE OFFERETH THESE HIS LAST SERVICES TO BLESSED PRINCE HENRY PSAL. 90.15 Comfort vs now according as thou hast afflicted vs. HONOVRABLE mournefull worthy Auditory I stande heere as that amazed servaunt of Elias crying lamenting for my MASTER feeling the paine fearing the perill of his losse Ps 19.5 ô what a thunderbolt of astonishment is it to vs all that the sunne comming forth as a bridegroome out of his chamber and reioicng as a Gyant to runne his course should set even before the Meridian and mid-day it is a thought that beates the breath out of my body and makes my soule ready to fly from mee yet seeing it is your owne desire and expectation that wee should frequently gather to these sad and solemne exercises in this holy place of this house of mourning though my worthy Colleagues sicknesse and mine owne weakenesse might be Apologies I forbeare rather the excuse then the exercise seeing Apologies be as obvious as odious not only Heralds to blaunch but vshers to blame such delinquencie You haue heard how our Saviour his servants his disciples dayly waiters were scattered Mat. 26.13 in the same chapter I finde smal argument of comfort for these distressed dispersed soules but at the same time as may be collected out of S. Iohn our Saviour comforteth his servants thus Ioh. 16.22 Yee are now in sorrow but I will see you againe and your harts shall reioice which meditation now hath moved me Gen. 8. to bring you an Oliue braunch in these waues and waters of sorrow not thereby to wish an end to your mourning but to season it that it may be better and stronger Gen. 8 8. Mat. 3.16 and hereafter more for your pleasure more for your profit when the Arke was on the waters the Doue was sent out when Christ was in the waters the Doue was sent downe Greg. in Moral Columba est spiritus consolationis saith Gregory the Doue representeth the spirit of comfort and when the flood is come to full tide the Doue shall be sent that the waters may cease when sorrow is at full age sweet wood must be cast into the bitter waters Psal 85.8 peace shall come saith the Prophet Comfort shall haue a time worldly contentments may end in bitternesse Ioseph Antiq. Iordan may runne a long race sweetly and pleasantly and afterwardes fall into the dead sea and never recover it selfe againe but the ioy and comfort of Gods servants notwithstanding all ecclipses shall finally never be obscured Chrysost times twins day and night shal be changed the foure colours of the vaile of mans Tēple the Elements shal be consumed the soule and body of the world Heaven and earth shal be destroyed but the comforts of Gods children shal never be extinguished you may beleeue him without an oath but I haue sworne by my holynes saith the Lord Psal 89.25 1. Kings 19.12 I wil never forsake Dauid As he dealt by Elias to send first the whirlewind then the Earthquake then the fire but then the small still voice so hath he dealt with all his Prophets after all the threatnings and thundrings he sends messages of Consolation by Esay thus Comfort yee Comfort yee Esay 40.1 Ier. 31.13 my people will God say By Ieremy thus I will comfort them giue them ioies for sorrowes By Ezechiel thus Ezek 14 22. yee shall be comforted concerning all the evill I haue brought vpon you By Zachary thus The Lord will yet comfort Syon Zech. 1.17 as Christ spake so may COMFORT say of me all the Prophets bare witnes but among al Prophecies none so cōfortable none so watred with the dew of heaven as the booke of Psalmes this is the Spowses garden Cant. 4.12.13 here be the lilies and roses here be Apples and Pomegranats and sweet fruits here be the mirre aloes Cassia and sweet spices here be the fountains of the gardē wels of living water the springs of Lebanon sweet waters every Psalm is as the foūt of Bethel Basil in 1. Ps as Basil by experience speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Psalme is a message of Peace embassage of mercy Hence had the servāts of God in all ages the balme of Gilead to apply to their soares sorrows Euseb lib. 12. prep cap. 13. I need not tell you how many Prophets and Apostles in the old and new Testament haue vsed authorities hence Euseb or how Plato is by Eusebius reported to receaue instruction from this booke or howe Babilas the Bishop or Mauritius the Emperour seasoned the misery of their Martyrdome with a Cāticle of a Psalm or how many holy Martyrs all the ancient Fathers all the Saints of God haue made blessed vse of this book that begins with blessednesse In Maz. Cōcord and containes nothing but blessednesse being repeated in the Concreat 27. times in this one book which like the tree that beareth fruit every month twelue times a yeare Reu. 21. so the Church hath appointed every month that this booke bring forth fruit in due season Ps 1. and among all vses of Comfort our blessed Saviour hence commended his soule sent vp in a Psalme vnto his father Father into thy handes I commend my spirit This Psalme I haue taken vp for your vse in this sad and sable time it is the first of all the Psalmes in order though not in number it was made 300. years before David or this booke were extant for when Moyses the man of God Deut. 32. had passed the Meridian of his life Mart. in Is being now in the after-noone of his age seeing foreseeing the night of death approaching Gods heavy indignation encreasing Israell stil disobeying he entreth into the consideration of mans transitory station shewing how many waves are ready to devour this little I le of man how he is turned to destruction scattered and consumed cut downe Psal 90. dryed vp and withered our misdeeds saith Moses are before thee our sins are in the fight of thy countenance our yeares are a tale that is told our strength is but labour and losse so farre you see mans sunne is in the Ecclipse here is nothing but lachrymae suspiria teares sighes sobs sorrows deploration lamentation fit meditations for our soules But behold what
followeth Amb. O turne thee vnto vs againe O be gratious O teach vs O satisfie vs O comfort vs O shew vs the light of thy countenance O prosper thou the workes of our hands vnto vs O prosper thou our handy workes Here be preces vota praiers and Consolations amulets of comfort the Sunshine in brightest lustre and splendor Our of those fiue stones that David tooke out of the brooke he vsed but one 1 Sam. 17.40 so out of all these I haue singled this singular petition for consolation Comfort vs now according as thou hast afflicted vs. And my harty desire is as that of S. Austin in the like kinde Deus faciet hunc textum tam commodum Aust quam accommodatum God grant it may be as fruitfull and profitable as it is fit and commendable for these sorrowfull seasons The text it selfe is a praier and a praier you know is a present helpe in trouble it is the language of heaven it is a messenger as speedy as happy faithfull for speed fruitfull for successe and partaketh much of omnipotencie no hinderance of the way no difficulty of the passage can hinder Praier dispatches in a minute all the way betwixt heaven and earth and as a fiery chariot mounteth into the presence of the Almighty to seeke his assistance Si in terrore mentis si in agone mortis if in any anxiety of mind if in any agony of mortality Chrys thou fly to this Tower here bee the armes and Armory of the strong men it is the incense of the Church it is the spikenard of the Tabernacle it was Moses rod Can. 5 5. Exod. 30.34 Exod 17 5. Iam 5.17 it was Elias key it was to Iacob his sword and bow it was to Dauid his sling and speare so is Praier in generall and this one text in particular to make no more excursions is as the Angell that came down into the poole of Shiloa it is a healing praier a praier never is more necessary then now especially this kind of praier Comfort thou vs now according as thou hast afflicted vs. Comfort thou thou hast plagued as in the former verse Thou turnest man to destruction turne thou therefore vnto vs againe it is the same God vulnus opemque tulit he casteth downe and raiseth killeth and quickneth scattereth gathereth plagueth and comforteth Comfort thou God is Lord of the soile as well of the waters of Mara as the waters of Shiloa Comfort thou vs now The eies of vs all looke vp and trust in thee thou givest vs meate in due season O giue vs comfort in due season in this needfull time of trouble Divisio now that sorrow cloathes vs and mourning clowdes vs. I might devide this fountaine into many streames God plaging Moses praying the time when he praied the cause why he praied the manner how he praied but I remēber that positiō to devide a litle into many parts is to make every part lesse then it should and the whole lesse then it selfe 2 ae Partes My meditations shall only bee fixed vpon these 2. The Comforts desired and persons afflicted and of these in that order Comfort is the soule of a Christians soule the sweetest Companion that ever accompanied mā in this vale of mortality never did the dew of Hermon so sweetly fall vpon the hil of Sion as comfort when it is distilled into the distressed soule of a Christian In our travaile through the wildernesse of SIN hatefull for the name harmefull for the nature of the place comfort is the fiery piller to lead vs through this wildernes of our wils it is the brooke in the way to refresh vs the Manna of the desert to feed vs the Angell of the Lord to cōduct vs Psal 121. I may truely say as David in the Psalme It is our defence vpon our right hand so that the sunne shal not burne vs by day nor the moone by night it is even this that shall keepe our soule The names of mercy loue and grace and Peace be pretious and glorious Zeged sweeter then hony and the hony combe Ps 19. more to bee desired then golde yea then fine gold and where these bee there is truelie The family of Loue But I may saie that Comfort is as much as all these Greg. in Mor. in Iob. for as Gregory writing vpon that Manna habuit omne delectamentum saith that no variety of delicacy in the touch rellish of the tast was wanting in that Angels food and as the Opall resembleth in it selfe the firie lustre of the Carbuncle the fieldy greenesse of the Emerauld the heavēly cleerenesse of the Diamond the aierie azure of the Saphire so Comfort containeth in her regiment the effects of peace the comforted soule is reconciled to God it conteineth the adiuncts of grace the soule is endowed with heauenly gifts it containeth the protection of mercy the soule is compassed with defence on every side In a word it containeth in it the affections of loue the comforted soule loueth others as friends God as a father loueth his enimies for Gods sake loueth affliction for hits owne sake remission of sinnes communion of Saints protection of Angels faith hope charitie repentance fasting praying obaying all blessed spirits all Tutelar powers dwel in such a comforted sanctified soule the soule is then like the Kings daughter all glorious within her clothing is then of wrought gold Shee shall be brought vnto the King in raiment of needle work Ps 45.13 the virgins that be her fellowes shall keepe her company so that soule that is blessed with these fiue Comfort and Peace and Grace and mercy and loue is attended as Abigail when she went to meet David shee was followed by her fiue virgins 1. King 25.42 In the Canticles I finde that there is hortus conclusus and fons signatus a garden inclosed a fountaine sealed in the Gospell I finde that there is Thesaurus absconditus Chrys Aug. Greg. a hidden treasure I want not testimonies of some ancients applying there both the fountaine sealed and the Treasure concealed vnto comfort for as the Lord only knoweth who are his so they only that are his knowe what his comfort is To all others comfort is hortus conclusus a Paradise closed vp kept with the brandishing swords of two heavenly souldiers These seeke and find not because they seeke amisse Mat. 7. they knock and it is not opened because they knocke being not prepared Aust Non nisi post pluviam sequitur serenitas sunshines be never so pleasant and seasonable as after showres Such as are not acquainted with sorrow neuer knew the mysterie of godly holy comfort which is the Christians heauen vpon earth ioy in life hope in death prosperitie in aduersitie staffe in affliction anker in desperation brestplate of preservation golden Chaine of glorification in the heavens Which we hope to possesse in ioy as the Saints doe
now enioy in glorie Sorrow is the burden of euery Christian Confidence is the shoulder to hold vp this burden Comfort is the hand to help this shoulder he that is without comfort in the world is without God in the world If the well of Gods mercies bee deepe to him and hee haue nothing to drawe Eccl. 12. If the siluer cord be not lengthened and the golden Ewer be broken and the pitcher broken at the well Bucer and the wheele broken at the Cesterne illic desolatio non consolatio to such there is miserie and an vnspeakable degree an vnmeasurable measure of miserie they are dead being aliue as S. Paule speaketh for the comfort of Gods holy spirit is taken from them And how great a losse it is to loose Gods spirit and to loose the comfort of Gods spirit David mentioneth in the Psalme of his sorrowe Ps 51. when he ingeminateth O take not away thy holy spirit from me O giue me the comfort of thy spirit Hee found how great a curse this losse was to his Predecessor for God tooke away the comfort of his spirit and an evill spirit came vpon Saul Bernard S. Bernard comparing the Repentance of David and Saul observeth that when they both had sinned and God had answered them both the answere vnto both was Dominus transtulit the Lord hath taken away Saul repenteth and his word is Peccaui 1. Sam. 15.24 Dauid sinneth repenteth 1. Sam. 15. 2 Sam. 12. 1 Sam. 15. 2 Sam. 12. his word is Peccaui 2. Sam. 12.13 The wordes of confession the same The answere to Saul was Dominus transtulit 1. Sam. 15.28 The answer to David was Dominus transtulit 2. Sam. 12.13 They were both Kings both sinned both were warned by n = * Sam. Nath Prophets both confessed both repented both were answered their both words alike to the Prophet their answers both alike in part from the Prophet Dominus transtulit Yet never so much difference between words as betweene these two answers for to Dauid the answer was transtulit peccatum the Lord hath taken away thy sinne but to Saul a double transtulit but a curse with both Dominus transtulit regnum the Lord hath taken away thy kingdome 1. Sam. 15.26 againe 1. Sam. 15. Dominus transtulit spiritum the Lord hath taken away his spirit 1. Sam. 16.14 This latter was the greater 1. Sam. 16. it was the plague and the vtter overthrow of Saul Gods spirit was taken from him the sun was for ever ecclypsed to him the life of his life was extinguished his soule was dead within him Dominus transtulit spiritum David knewe this and remembred it O take not the comfort of thy holy spirit is his prayer he prayeth not take not away my children or my health or my goods or my subiects but spiritum sanctū tuum ne aufer as à me Psal 51. In which words Athanasius proveth that Dauid doth manifest that the holy Ghost was knowne to the Iewes vnder the law and especially by this place which that father thus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take not from me that spirit of thine which is holy Athan. in Ep ad Scrap long as that father expoundeth this place of the third person Hier. in Ps 51. so S. Hierom vpon the words following Giue me the comfort of thy salvation againe proueth the knowledge of Christ foreknowne foreseen by the Iews for that father readeth it Restore me the comfort or ioy Iesutui and the Hebrew word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded by the learned in that tongue to be Iesus But to the purpose Moses here as Dauid there sheweth that al comforts come from God Take not the comfort of thy spirit saith the one O comfort thou vs saith the other from which this observatiō necessarily ariseth No comforts are truly comforts Obseru vnlesse they be divine proceeding from God No dew to Hermon no ioy to heauen no food to the Manna of God no content to the mercy of God Summa consolatio saith S. Bernard non à creatura sed à creatore concipitur quam cum conceperis nemo tollet à te Bern. Ep. ad Vig. cui aliunde quodcunque comparatū omnis iocūditas maeror est omnis suauitas dolor est omne dulce amarum est omne postremò quod delectare potest molestum est The chiefe comfort is that which is conceiued in the Creator not in the creature vnto which whatsoever thou dost cōpare all sweet is sower all pleasure is paine Gen. 3.16 Gen. 26 31. Rev. 17.4 all things that seeme delightsome proue loathsome Adams apple loosing the blessing Esaws broth selling the birthright Babylons cup full of poison or Iudas sop the earnest of perdition Mat. 24.23 the pleasures taken by them in the time of Noah were ended in bitternesse they were eating and drinking marrying and giuing in marriage but saith the Text The flood came and tooke them away Iob. 21. 24. The Rioters in Iob are described often especially in the 21. and 24. Chapters but his sonnes might haue served for examples Iob. 1.18 they were eating and drinking in their eldest brothers house but saith the Text there came a winde from the wildernesse and smote the house and it fell vpon the young men Or if there be not curses vpon these assimilated comforts Iob. 15. yet some crosse or other wil fall vpon them Braunches may be greene saith Iob but they fal of before their daies the sweet vine may haue sower grapes or the faire oliue may cast her flowers Adās Paradise notwithout a serpent Ionas guord notwithout a worme to destroy engaster it in the most time of vse of it Whereas true solid real cōforts they shal never be divorced or sequestred frō Gods Saints they will ever looke vpon them with a mutuall reciprocall interchangeable aspect as the cherubins from the mercy seate they will ever be inseparable individuall companions peregrinantur Pro Arch. Poet rusticantur as the Orator spake of Arts these divine comforts will sleepe and feede and travell and liue and die with those that be possessed of them How therefore are the gallants of the world as well passiue as actiue guls in this that they suffer thēselues to be cheated by becomming slaues to the pleasures of the world Tit. 3 3. as S. Paule to Titus calleth thē they beleeue Sathan vpon his offer and beleeue not God vpon his oath wheras Sathā promiseth to some that which he cā not to others that which he wil not giue to some seeming to giue what is not his to others giving that which were better not theirs Moyses in his last farewell to the world considers this lamenteth for his people Deut. 32.29 o that they were wise then they would cōsider this they would remember the later end it is the end that doth giue grace to every action
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