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
daies of our life be as the fits of a feaver as the changes of daie night darknesse and light the moon hath not more alterations thē man so that as that of Ieremy must be acknowledged Ierem. Lam. were it not for the mercies of the Lord wee should be vtterly consumed Hierom. so also that of S. Ierome his observatiō vpō Arcturus in the heavens semper versatur nūquam mergitur may be applyed vnto the sons of men 2. Cor. 6. these are often turned never overwhelmed but especially vnto the sonnes of God they are as Paule speaketh as dying and behold they liue as chastened and not killed as sorrowfull yet alway reioicing as poore and yet make many rich as having nothing and yet possessing all things for God doth so sweeten his visitations sendeth such a gracious dew vpon his inheritance as that in affliction and after affliction hee sendeth vnspeakeable consolation In die tribulationis exaudiam te in the day of Tribulation I will heare thee is his promise and more then so it is not only that then he will heare and afterwardes will helpe but both in the daie and after the day he will heare he will helpe he wil cōfort In the affliction because the affliction remaineth for a moment after the affliction 2. Cor. 4.17 1. Cor. 11.32 Prov. 3.12 because when after we are chastened of the Lord we are sure not to be condemned with the world Comforted in the affliction for we know he correcteth only whom he loveth Comforted after the affliction Ps 64.16 2. Cor. 1.5 for he hath assured vs that according to the multitude of Troubles that are in our harts his comforts shall refresh our soules and againe by S. Paule as the suffrings of Christ abound in vs so our cōsolation aboundeth by Christ So that here it is manifested which was in the observatiō proposed no comfort but after affliction no consolation but after Tribulation and therefore Moyses praier is Comfort vs according as thou hast afflect vs. Vse How blessed then ought our afflictions to be esteemed seeing that in them we shall be comforted after them we shall be rewarded and by them we shal be admitted into glory for through many afflictions wee must enter into heaven Are there comforts therefore laid vp in store for the Godly are there pleasures at Gods right hand for ever more O thē come heare soe and tast how good the Lord is O come vnto him all ye that labour and are heavy laden vnder the burthen of your sorrow It is impossible to escape Esaus sword or Ismaels tongue Gen 27.41 Gen. 21.9 2. Sam. 16. or Shemeis stones or Doegs sclander or Hamans envy or Ioabs treachery When there were but fowre in al the world there was a Caine and afterwardes when there were but eight that number but doubled there was a Cham Philistins shal be left in the land to try and to exercise the Israelites or suppose thou escape all these yet either losse of health or losse of friends or want or some meanes or other shal bee appointed to polish thee if thou belong to heaven The Martyrs and Saintes of God who now carry Triumphant Palmes they haue bin thus afflicted and hereby their glorious lustre like vnto the sunne gaue greatest light in the lowest places and in their patient content contempt of afflictiō they gaue grace to the greatest miseries Tyranny could deuise God distilling into their soules the apparant supply of his grace in the middest of their pressures to encourage and enable them in their perseverance Esay 3. O yee then that with those minsing dames in Ierusalem are loath that the soles of your feete should tread vpon the face of the earth yee may bee hurried betweene heaven and earth but never wil bee carryed as Elias vnlesse in a fiery chariot Ye that set more by Agar then Sara more esteeme your bodies then your soules feare and tremble if no afflicton hath ever visited you Luk. 16.25 you know whose words they be son remember thou in thy life time receivedst all thy good things and likewise Lazarus evil things now hee is cōforted and thou art tormented it is a time if ever to lay the axe to the root of the tree especially of those trees that beare nothing but leaues and liuelesse braunches you knowe what a stroke is given to the fairest Cedar of the gorrest our figge tree is blasted evē before it was its time to beate fruit the greene tree the glory of the trees is striken were it not I should breake the peace of my meditations of comfort I shoulde drawe Paules sword and make vse of Ieremies hammer to lay home some stroakes to your consciences in this point But I proceede If the Saints of God and their afflictions wil not invite you I say not to endure but to welcome sorrow yet let the braue resolutions of heathens as gallant as the most nay more glorious thē the best of you amase you they bare their troubles with vndaunted comfortable honourable minds so that neither force of fire in Scaeuola violence of pouertie in Fabritius perplexities of banishment in Rutilius Torments in Regulus Poison in Socrates Ingratitude in Scipio Persecutiō in Caesar Guevar in Ep. or death in Cato could ever ecclipse their valor or honour How few such noble martiall spirits breath among vs How many of those that doe liue bee trulie humbled among vs Alas none ever shall bee truely comforted but those truely humbled Thinke yee any to bee truely comforted whom nothing did ever amate Think they that are in opinion obstinate in good purposes inconstant resolute in evill action in humilitie false in charitie fained in desires violent in mischeefes virulent in hate implacable to be truely comforted They that are so rash in censuring peremptorie in hearing hard harted in obeying hypocryticall in professing the word of God thinke they to bee truely comforted They whose sinnes are so many whose prayers so few their oathes so frequent their almes so few that serue themselues by the Ephah and scarcely serue God by the Gomer thinke they to be truely comforted I assure my selfe that all yee of this expiring family haue better learned Christ Iesus my knowledge of many hope of others charity to all makes me beleeue it And therefore I hope yee shall be truely Comforted euen according as yee haue beene afflicted in as full measure as yee haue beene humbled Yet I know in this last close you can be scarcely perswaded of this according my owne soule silently tels mee it is beyond expectation that wee should so recover our losses as that according to our sorrowes we should receaue Comforts Cambden Brit. 164 1 Ed. 1. sonne to Hen. 3. 2 Edw. blacke Prince sonne to Edw. 3. 3. Rich. of Burdeaux sonne to Ed. black Prince 4 Hen. sonne of Hen 4. 5 Ed. son H. 6. 6 Ed. sonne K. Hen 4. 7 Ed. sonne
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
infirmity in some others of them wee ought to craue the assistant power of Gods spirit in all sorrowes so to season and sweeten them and to direct them to right ends that we looke not only vpon the power of God herein as to forget his favour we so much consider not the greatnesse of the afflictioÌ„ as the goodnesse of his affection that hath laid it on vs for our good and therefore so to cast anchor in al stormes of our life Pet. Martyr Common places as that this Passion of sorrow as Peter Martyr coÌ„pareth it may direct our sailes as a prosperous wind to the hauen not rend our souls and sinke our ships that the masts of our faith be shaken the anchors of our hopes broken that we shew our selues wise men not mad men not distracting our spirits not distrusting our God but with David here temper our soules or rather tune them to that song of his Ps 121.1 I will lift vp mine eies vnto the hils from whence commeth my helpe Helpe shall come from the Lord which hath made heauen and earth Hence also we may learne to stay our carnall and to encrease our spirituall sorrow bodily labour availeth not bodily sorrow profiteth not Fasting spoken of in the Text of it selfe is but an outward ceremony Externum signum saccus ieiunium Hier. true abstinence consisteth in holynesse of life mistake me not as if I derogated from fasting that venerable daughter of repentance one of the best mothers in Israel I would we might imitate either Patriarchs or Prophets herein or even at this time the French and Dutch Churches in this citty who in consideration of Gods iudgment vpon vs lament with fasting and praying as may be seene in their congregations weekely But I say fasting is but the outward countenance it is the inward motions that God is pleased with And in them none more acceptable vnto him then an humble obedience to his wil when his hand hath given the stroake the Lord hath done what pleased him Ion. 2. a sweet and comfortable carriage of our afflictions wil be pleasing vnto him and a blessing to vs. Priamus in Homer bewailing his sonne Hector Homer fasteth and mourneth after his death Dauid doth this before his sonnes death when it is past he riseth washeth eateth worshippeth doth coÌ„fort himselfe How did the Patriach Iacob carry al those pressures laid vpoÌ„ him with a holy calme disposition Gen. yee never finde him tempestuous yet who ever endured so successiue storms In al the daies of his pilgrimage scarse any faire weather he is rent from his fathers family flyeth for the feare of his brother he is cheated by his vnckle his place vile and servile Gen. 31.40 in the day the drought consumed him in the night the frost the sleepe departs from his eies serues for Rahel seauen years and a bleere eied Leah is given him serues seauen more for Rahel and shee is barreÌ„ at length a childe shee shal haue but the childes life is the mothers death when his children increase his sorrowes increase not Beniamin alone but almost every one of them is Benoni the sonne of sorrow Incestuous Reuben Adulterous Iuda Levi that is to be consecrated to God in his Church is bloody Er and Onan strook dead before him Ioseph lost Simeon imprisoned BeÌ„iamin endangered his only daughter young Dinah his dearling ravished by an alien from Israell Yet you never finde in all these perils among his owne that he staggereth These meditations be best fitting the practise and imitation of these examples wil be fruitfull And as the Apostle speaketh giue no place to wrath so say I giue not place to sorrow especially to worldly sorrow 2. Cor. 7.10 for Godly sorrow worketh repentance to saluation not to be repented of but the sorrow of the world worketh death yet cannot redeeme from death as it followeth in Davids words Can I bring him againe His wise resolution implying the impossibility of his reviving him Part. 2 The first speech was drawne ab invtili there is no profit no hope no helpe no means by fasting to recover him Being dead why should I fast this second is ab impossibili from the improbability and impossibility of recalling him Can I bring him againe David was not ignorant of the reduction restitution resurrection of the body there bee no lesse then 13. places that may bee collected out of the Psalms to this purpose Thou shalt not leaue my soule in hell Abâ—lens nor suffer thy holy one to see corruption Thou O Lord shalt raise me vp at the last I shall see the Lord in the land of the living c. These other frequent places be commonly noted to this purpose The Resurrection as it is most certaine so also most coÌ„fortable Iob had nothing to sweeten his dunghill but the hope of the resurrection Iob. 11. and Paule had no other doctrine to preach to the devout Greekes at Thessalonica Act. 17.3 Act. 17.32 Act 23 6. Act. 26.23 to the Stoickes at Athens to the Pharisies at Ierusalem to Festus the Governour at Cesarea nay almost in every place he preacheth the resurrection of the deade and our blessed Saviour of all other mysteries of our redemption maketh none more plaine then this points and though it seeme a doctrine so far beyond al sense yet he hath so sensibly proved it to all the senses by his owne rising that al the world may with S. Paule confesse 1. Cor. 15. Christ is risen froÌ„ the dead and become the first fruits of them that sleepe Christ is risen and wee shal rise and this is the manner how He manifested himselfe by sight C. proueth his resurrection by the 5. senses when he shewed his wounds by hearing in his salutation Peace be vnto you by tasting he did eate of the broiled fish with them by touching Thomas put his fingers into the print of the nailes by smelling for he breathed vpon theÌ„ Here be the senses They that haue seene this haue beleeued and blessed saith Christ are they that haue not seene and yet beleeued But because our Saviour foresaw that vpon his resurrection the ground of this point would for ever be setled He as Luke speaketh shewed himselfe to be aliue by many infallible arguments by necessary true evideÌ„t proofes such as the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 1. Arislot in Rhet. c. 2. He left no circumstance of time place persons vnmanifested that this might bee beleeued he appeareth after his resurrectioÌ„ earely in the morning late at night in both the times of the day to the disciples abroad and gathered togither in the house in both the places to the souldiers Apostles both conditions of men to the Iewes and Gentiles both religions of men to men and women both the sexes to the liuing in the world to the dead in the graue both states to
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
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
God is not mocked he seeth harts as you see faces Idolatry and the connivence of Idolatry brought all the plagues vpon Israell favours among vs done to our enemies haue almost vndone vs. Eheu suslulerunt Dominum I may say with Mary they haue takē away our Lord. Whether it was by any hellish plot of theirs sent from their infernal caues and cavernes or the too much sparing of these Amalekites whom God if man neglect will punish I may say sustulerunt Dominum The choicest and greatest plague that these Incendiary Sāguinary assaciāts could haue devised they haue perfourmed I know not whether it was their damned villany when they saw that Salomon would not linke with Pharaoh that they fearing Salomon would pull of the crest of Pharaoh haue prevēted it by their infernall stratagems Speak it I must not feare it I do yet not because I feare to speake it for alas now that sustulerunt Dominum for vs of this distressed family did they cut our throats presently they would rather free vs then adde any thing to our present miseries But Lord looke downe vpō vs we are thy people and the sheepe of thy pasture thou hast broken our bones in sunder yet art able to cause the bones that thou hast broken to reioice build vp the wals of thy Ierusalem looke downe vpon thine Annointed cloath his enemies with shame but vpon him his let his Crowne flowrish on earth til thou crowne vs all in heaven Amen TEARES SHED OVER ABNER THE SERMON PREACHED ON THE Sunday before the PRINCE his funerall in St. JAMES Chappell before the body BY DANIEL PRICE then Chaplaine in Attendance SENECA Hectora flemus AT OXFORD Printed by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE HONOVRABLE AND worthy Sr DAVID MVRRAY SIR MY ende in publishing this Sermon is not popular ostentation that neither becommeth this season nor this subiect being then framed whē having lost the light of my Master his life I desired to confine my selfe to the circle of solitarinesse yet was I put vnto this and the like burdens aboue my strength and beyond my will This was my last homage to his memory who hath exchanged highnesse for happinesse in the highest heauens It is my first service to you who were one of the first and faithfulst servants to him till the holy passage of his heavenly soule your watry eies having then no other obiect but him and heaven where now he is cloathed with the rich wardrop of his Redeemer Accept worthy Sir these mites graines drops teares they be the best odors and ointments that in that hast I could provide to present to him dead and you living Our Tribe oweth much to you but Religion much more and therefore I knowe many ioyne with mee to wish your worthinesse complement of ioy in this life and full accomplishment of glory in the next for the which as your favours haue bound mee I continually pray while I am DANIEL PRICE 2. SAM 3.31 Rent your garments and put on sackcloath and mourne before ABNER MY Text containeth the furniture for a funerall an Honourable shadow presented on the stage of mortalitie concluding his last act vpon the face of the earth In the 1. of Samuel and 14. yee may finde his birth 1. Sam. 14.50 Abner the sonne of Ner kinseman to Saul a Prince of the blood In this Chapter is recorded his death funeral and last obsequies v. 27. and these so fully described that neither the maner nor marshalling of it be left out v. 31. Herse Sepulcher mourning garments mourning Elegies be not omitted and as if David gaue the Impresse v. 38. his owne words bee knowe yee not that a Prince and a great man is fallen this day in Israell I will stay my meditations from running as Peter and Iohn did to the sepulcher Ioh. 20.4 he that commeth after whose shooe latchet I am not worthy to vnloose he is to annoint the body at the buriall foelix est cui talis praeco contigerit and happy is our dead Achilles as in heaven in his soule Rev. 1 that hee singeth praises with those who are made Kings Priests to God so in earth that at the interring of his body his praises shall be sounded by him Aug. who is as Augustin spake of Cyprian Tanti meriti tanti pectoris tanti oris tantae virtutis Episcopus our most Reverend Prelat of such worth such wisdome such speech such spirit My part at this time is to shed some Teares over Abner and as David in the 31. verse of this Chapter to lament before the hearse V. 31. a duty vnexpectedly imposed on me the weakest of my worthy brethren yet now to be performed so farre as Omnipotency shall enable as a finall end and funerall of my service to that vertuous gratious Princely spirit which once inhabited this Tabernacle of earth that here lieth before vs. Abner the Princely Hebrew was now going to his last Passeover From the Egypt of this world to the Canaan of heaven is one Passeover but this was not it he was now to pass the other frō the world into the earth to remaine in silence and solitarinesse in the wombe and Tombe of the earth David asketh the question died Abner as vnregarded died Abner not lamented No for the Text saith David lift vp his voice and wept all the people wept for Abner againe David lamēted followeth the beere wept besides the sepulcher all the people wept again for him yet further David commands them to mourne in a solemne observance wisheth them to lay aside their purple Princely furniture their wanton superfluous and supercilious sailes of Pride nay not only lay them aside but to rent and teare them in peeces and to put on Sables mourning Abiliments outwardly to testifie their sorrowing inwardly because Abner was fallen in Israel And what was Abner that he is so lamented so honoured by these observances so mourned for in these obsequies that King and people and all Israel lament him Abner was the grace of the Court the hope of the Campe he was the Candle of his father as the originall signifieth Abner was the bearer of the sword and the ioy of the souldiers Abner was the glory of the king the supporter of the kingdome a noble-minded Martialist that did not after a dishonourable Peace which is no better then lusts truce valours rust To say no more hee was Abner the light of Israel now this light extinguished Abner is dead and departed therefore Rent your cloathes put on sackcloath and mourne before Abner for Abner lieth dead before you Not only change your garments but rent them teare them to totters and put on not only sables semblances of sorrow but saccloath hairy dusky dusty sackcloath nor only Scindite vestimenta rent your garments but scindite corda rent your hearts
operation to stirre vp the powers and passions of sorrow in vs to set open those cesterns of our soules that rivers of Teares may flow from in this Hart-breaking yet well pleasing pensiuenesse For the nature of greefe doth vtterly exile all obiects of pleasure when true sorrow sits her downe in a stupid and stupendious manner and calleth for heaven aboue to weepe with her the earth beneath to lament Rockes to cleaue moūtaines to eccho grones Rivers to run with Teares of greefe the Israelites did not more loath then she doth delight to sit downe on the bancks of Babylon her musicke is Lachrymae or Doloroso she is as Rahell in hard labour she no sooner conceiueth but is delivered Gen. 35.16 and no sooner delivered but conceaues againe her throbs and throwes almost devide her soule from her selfe but that her solace being in division that which killeth others keeps her aliue emptinesse in the bowels blacknes on the back round about spectacls of misery al circumstances to make sorrow greater then her selfe Vse Is it so Be outward circumstances required to expresse inward sorrowes Downe then with all the signes and sailes of vanitie and in true sorrow and humilitie humble your selues before God It was one of our Saviours questions to his Disciples after their return frō the visitation of Iohn Baptist Luk. 7.24 whom went yee out to see one cloathed in soft arrayment he answereth himselfe they which are gorgeously apparelled and liue delicatly liue in Princes Courts Ahlas Beloued that tune is altered you that haue beene as Orient starres in this firmament now the darke and blacke colour of the night cloathes you It was a true speech of the Emperour sumptuousnesse of apparell is vexillum superbiae Nidus luxuriae the banner of pride nest of lust as true is that of another the worst apparell is natures garment the best but follies garnish The great sinne of the Assyrians was excesse in cloathing Ion. and therefore their great City Niniveh was therefore apparelled in sackcloath The great sinne of our land is excesse in the same kind and therefore God hath cloathed this our great City at this time in mourning garments Aske of the most ancient observer and Register of times whether either in mans memory or in records of antiquity the like example hath appeared as that which is obvious now in al parts of this City that almost the third man wee meete is a mourner The froth of ostentation that appeared lately I say not only in this house and in this City but in al this Land did prodigiously pretend an alteration It was not strange to see a man carry a whole house on his backe nay to see some more able to beare then Elephants carrying more then Castles lapping themselues in their land being the living sepulchers of their ancestors executors to themselues and theeues to their successors I acknowledge a free vse of all Gods good blessings Honour to whome Honour belongs and all the accrument of all honourable ensignes to them whom God hath lifted vp aboue their brethren but Nature and Nations haue ever vntil now made distinction as in other Circumstāces so in apparell betweene the Master and servant the Prince and Subiect It is the generality rather then the bravery of apparell I condemne Yet even in the brauery what a poore ambition is this that a Peacocke is more beautifully suited then thou or a Lylly of the field more glorious thē thy Colours feathers spangles pearles silkes and golden suits can make thee Be not deceaved my Beloved in the bravery of the world in the vanitie or opulency or voluptuousnesse of life hee that gaue a garment may giue a Rent hee that hath cloathed with beautie may cloath with leprosy Looke into the rifling of a wordrop in Esay Esay 3.18 The inventory is taken in the 3. Chapter the bravery of their Ornaments and chaines and bracelets and muflers and bonnets and Tablets and earings and rings and ornaments of the legs changeable suits of apparell and mantles and wimples and crisping pinnes and glasses and hoods c. But the destruction of all this feminine furniture is in the next verses It shal come to passe that insteed of a sweet smell there shall be a stincke insteed of a girdle a rent insteed of well set haire baldnesse and insteed of a stomacher a girding of sackcloath and burning insteed of beautie The gates shall lament and mourne That story sheweth how our state is so we sinned so we are plagued It is observed that among the Iewes whosoever were present where blasphemy was committed Thalm. they presently rent their cloathes in detestation of the blasphemer Were it an iniunctiō among vs we should never be in a whol suit of cloathes there be so many blasphemies daily committed In all the olde Testament I finde but foure blasphemers Shelomiths sonne in Leviticus Corahs murmuring was a kind of blaspheming Corah in Numbers Golias in the 1 of Samuel and Zenacherib in the 2 of Kings The first one of the commōs the 2 a Priest the 3 a souldier the 4 a King none of all these escaped without vengeance to shewe that if in the Cōmunalty or Clergy or military men or in the very throne of Maiestie blasphemy bee found without great mercy there will be great iudgement executed In our weaknesse oathes doe fal from the best of Gods children Humanitie and infirmitie those two twinnes both dwell in vs and therefore let vs pray Enter not Lord into iudgement with thy servants for in thy sight no flesh shall be iustified keepe vs from the cursed custome of oathes and keepe vs from being either principals or accessaryes in blasphemy Lastly to close vp this first part In your mourning garments see that yee cloth mourning minds and truely sorrowfull soules None of you can condole so much as yee ought and therefore farre be it that among any of you there should lurke vnder the sable habit of a mourner any falsehearted Pharisaicall Hypocriticall Popish masker whose soule is not robed with either the Nuptiall or funerall wedding or mourning garment To such J say not friend but foe how camst thou to this mourning garment Epiphanius mentioneth some Hereticks that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that continually went in sackcloath and yet were rotten painted sepulchers Epiph. Haer. 80. I feare mee if due inquisition were made wee might find Hereticks in sackcloath even in these solemnities The pressing in of Papists into those places which our Gracious Master honoured with the accesse of his Person this last Summer will never out of many good mens mindes who saw and pittied to see the boldnesse of these blood suckers No wonder that there is masking in mourning when there is such common masking in beleeuing that many a one that commeth to these assemblies may be asked noster es an adversariorum as Ioshua once questioned Ios 5.13 But the
day shall come when the secrets of all hearts shall bee disclosed Conscience shall be vnmasked and their owne souls say to their owne consciences as Achab to Elias Hast thou found me ô my enimie But vnto those that doe truely mourne the Lord will marke them in Sion and howsoever the Persians in the history of Ester would not suffer any in sackcloath to come into Ahashuerosh his Court yet as Iacob got the blessing in sackcloath by making himselfe rough in the sense of Isaac so he that commeth to God with the inward sackcloath of sorrow shall surely find a blessing O then howe happy were we if wee could for ever continue our mourning till our blessed Master who is in glory and we who are here in misery come to meeting For our part we pronounce not renting of cloaths only without the putting on of other roabes nor so much wish you to put on sackcloath as to put on Christ Induite is the voice of the Church not scindite Put on not rent of We pray for the Kings Maiesty Indue him plentiously with heavenly guifts for the Royall progeny we pray In the Collect for the King In the Collect for the Royall issue In the Letany Indue them with thy holy spirit for the Honourable the Lords of the Counsell we pray Indue the Lords of the Counsell with grace wisdome and vnderstanding and in many other places in our Liturgie the Originall of all being from that of S. Paule Put on the Lord Iesus Christ Which will be the better performed if yee please to be acquainted with the second part of my Text which is mourning inward mourning not only scindite vestimenta but scindite corda Rent not only your cloathes but your harts And mourne It hath beene an ancient and a laudable custome for the Saints of God to deplore their deceased of what estate or condition soeuer Honourable be those examples Abraham lamenting Sara the Hebrews Moyses Ioseph Iacob the Israelits Ioseph the Apostles Stephen Nazianzen Basil Bernard Malachie and our blessed Saviour Lazarus his friend and far be it that Christians be blameable for neglect hereof If it were that but Nature only did teach this and affection presse it those internall acts the Passions and operations of our soule would diffuse themselues not onely by a sensible but reasonable motion to bewaile the want and lament the losse of such as were by our duty or propinquitie deare to vs. But when a greater enforcer hereof then nature appeareth when Grace approveth this we may then open the floodgates of affection and deplore the death of those whom the eies that saw blessed and the eares that heard gaue witnesse vnto David in these 5. last Chapters celebrateth many funerals with mourning for Saul and Ionathan for Ishbosath for Ahasel and here for Abner And it is not without much reason that Salomon doth giue Counsell to goe to the house of mourning est enim illic benedictio saith one Pin. there is performed that blessing which Christ promiseth A blessing is promised no where to mirth but to mourning our Saviour hath annexed this reward The keeping vnder of the soule is much availeable to all religious and devout offices the contemplation of the lamentable estate of the several occurrences of this lower world is one of the cheefest and first rounds of Iacobs ladder hath brought many holy ancients to heauen and doth teach every man Davids lesson Ps 119. I see that all things come to an end therefore they law doe I loue The whole world is the house of mourning whither then may man goe but to mourning The Paracelsian may hold that there is salt in every body I am sure there ought to be sorrow in every soule The second sonne that Adam had was Abel Gen. his name the name of vanitie and sorrow of vanity because Adam was exiled Paradise and the whole creature was subiect to vanity Adam might haue taken vp Salomons Text Omnia vanitas and Abel had his name from sorrowe because all things were so obnoxious to vanity both these be ioyned in Salomons vniversall censure Eccl. vanity and vexation of spirit Abel the first name of mourning Abel the first cause of mourning S. Austin onely collecteth three reasons of praising Abel virginitas Sacerdotium Martyrium and in all these he was the type of Christ indeed his name of mourning did typically prefigure the nature of Christs life which was spent in solitary sorrow It is a conceit of Methodius that Adam continued his mourning for his sonne Abel a hundred yeares Hist schol in lib. Gen. his reason is because he had no other sonne as he collecteth froÌ„ the Text in the space of a hundred yeares after Howe long soever he lamented his sonne we knowe not nor need care we are sure that all the daies of our Pilgrimage we may lameÌ„t our father AdaÌ„ for as he brought in sinne so sinne hath brought in Lamentation and mourning vpon vs and not Ieremy only but all mankind may write Lamentations Non finiresed semper reservare lachrymas debemus Hier. we must never ende our sorrows intermit them we may but still to keepe our acquaintance with them That of Hierome I confesse it is true Detestandae sunt illae lachrymae quae non habent moduÌ„ mourning without measure is a hell vpoÌ„ earth yet again Detestandi sunt qui carent lacrymis they are to be detested that haue no measure of this heaveÌ„ly Manna My obsernations vpon the word Mourne is this Oâ—s The best seruants of God ought to lament the losse of those that haue beene Pillars either in Church or Common-weale It is confirmed by S. Hierome Pietas plorare iubet desiderandi sunt vt absentes deplorandi vt amici Hier. Pietie doth command these lamentations holy men are to bee lamented because being absent to be desired and as friends to be deplored Tauri pro tauro mugiunt saith Bernard vnreasonable creatures do low one for another how much then should reasonable men especially Christians deplore those that are departed from them when reason teacheth and affection inciteth It was the practise of many of the Prophets as S. Hierome noteth Hie. in 17. Isa Esay 57.2 Mich 7.2 Iustus periit saith Esay the iust man perisheth and no man taketh it to hart sanctus periit saith Mioheah the holy man perished out of the way Pius defecit saith our Prophet the godly man ceaseth and Ieremy in most ample sort in his 9. Chapter whither if yee haue recourse yee may see the fountaine from whence ranne the riuers of al his lamentations Ier. 9.1 O that my head were water and mine eies a fountaine of teares that I might weepe day and night for the staine of the daughter of my people I acknowledge that these all did deplore rather the generall desolation in the want of good men then in their particular affection the death of such