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THE PASSION SERMON. IOHN. 19. VERSE 30. When Iesus therefore had receiued the Vineger, he said;
THE PASSION SERMON. JOHN. 19. VERSE 30. When Iesus Therefore had received the Vinegar, he said;
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It is finished: and bowing the head, he gaue vp the ghost.It is finished: and bowing the head, he gave up the ghost.
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THE bitter and yet victorious Passion of the Sonne of GOD (right Honourable and beloued Christians) as it was the strangest thing that euer befell the earth:
THE bitter and yet victorious Passion of the Son of GOD (right Honourable and Beloved Christians) as it was the strangest thing that ever befell the earth:
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So, is both of most soueraigne vse, and lookes for the most frequent and carefull meditation.
So, is both of most sovereign use, and looks for the most frequent and careful meditation.
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It is one of those thinges, which was once done, that it might be thought of for euer.
It is one of those things, which was once done, that it might be Thought of for ever.
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Euery day therefore must be the Good-friday of a Christian ▪ who, with that great Doctor of the Gentiles, must desire to know nothing but Iesus Christ, and him crucified.
Every day Therefore must be the Good friday of a Christian ▪ who, with that great Doctor of the Gentiles, must desire to know nothing but Iesus christ, and him Crucified.
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There is no branch or circumstance in this wonderful businesse, which yeeldes not infinite matter of discourse.
There is no branch or circumstance in this wondered business, which yields not infinite matter of discourse.
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According to the solemnity of this time and place, I haue chosen to commend vnto your Christian attention, our Sauiours Farewell to Nature (for his reuiuing was aboue it) in his last word in his last act.
According to the solemnity of this time and place, I have chosen to commend unto your Christian attention, our Saviour's Farewell to Nature (for his reviving was above it) in his last word in his last act.
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His last word, Jt is finished, his last act, Hee gaue vp the ghost : That which hee said, hee did.
His last word, It is finished, his last act, He gave up the ghost: That which he said, he did.
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If there be any theam that may challenge and command our eares and hearts, this is it; for, beholde;
If there be any theam that may challenge and command our ears and hearts, this is it; for, behold;
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the sweetest word that euer Christ spake, and the most meritorious act that euer hee did, are met together in this his last breath.
the Sweetest word that ever christ spoke, and the most meritorious act that ever he did, Are met together in this his last breath.
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In the one yee shall see him triumphing; yeelding in the other, yet so as hee ouercomes.
In the one ye shall see him triumphing; yielding in the other, yet so as he overcomes.
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Imagine therefore, that you saw Christ •esus, in this day of his passion (who is euery day here crucified before your eyes) aduanced vpon the chariot of his Crosse,
Imagine Therefore, that you saw christ •esus, in this day of his passion (who is every day Here Crucified before your eyes) advanced upon the chariot of his Cross,
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and now, after a weary conflict, cheerefully ouerlooking the despight and shame of men, the wrath of his Father, the law, sinne, death, hell;
and now, After a weary conflict, cheerfully overlooking the despite and shame of men, the wrath of his Father, the law, sin, death, hell;
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which all lie gasping at his foote: and then you shall conceiue, with what spirite hee saith, Consummatum est, It is finished. What is finished? Shortly;
which all lie gasping At his foot: and then you shall conceive, with what Spirit he Says, Consummatum est, It is finished. What is finished? Shortly;
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All the prophesies, that were of him; All legall obseruations, that prefigured him; his own sufferings; Our saluation.
All the prophecies, that were of him; All Legal observations, that prefigured him; his own sufferings; Our salvation.
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The prophesies are accomplisht, the ceremonies abolisht, his sufferings ended, our saluation wrought:
The prophecies Are accomplished, the ceremonies abolished, his sufferings ended, our salvation wrought:
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these foure heades shall limit this first part of my speech, onely let them find and leaue you attentiue.
these foure Heads shall limit this First part of my speech, only let them find and leave you attentive.
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Euen this very word is prophesied of; All things that are written of me haue an end, saith Christ.
Even this very word is prophesied of; All things that Are written of me have an end, Says christ.
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What end? this, It is finished: this very end hath his end here.
What end? this, It is finished: this very end hath his end Here.
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What therefore is finished? not this prediction only of his last draught, as Augustine, that were too particular.
What Therefore is finished? not this prediction only of his last draught, as Augustine, that were too particular.
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Let our Sauiour himselfe say, All things that are written of mee by the Prophets. It is a sure and conuertible rule;
Let our Saviour himself say, All things that Are written of me by the prophets. It is a sure and convertible Rule;
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Nothing was done by Christ, which was not for tolde, nothing was euer foretolde by the Prophets of Christ, which was not done.
Nothing was done by christ, which was not for told, nothing was ever foretold by the prophets of christ, which was not done.
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It would take vp a life to compare the Prophets and Euangelists, the predictions and the history,
It would take up a life to compare the prophets and Evangelists, the predictions and the history,
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& largely to discourse how the one foretels, and the other aunsweres; let it suffice to look at them running.
& largely to discourse how the one foretells, and the other answers; let it suffice to look At them running.
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Of all the Euangelists, S. Mathew hath beene most studious, in making these references and correspondences;
Of all the Evangelists, S. Matthew hath been most studious, in making these references and correspondences;
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with whom, the burden or vndersong of euery euent, is still (vt impleretur) That it might bee fulfilled.
with whom, the burden or undersong of every event, is still (vt impleretur) That it might be fulfilled.
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Thus hath hee noted (if I haue reckoned them aright) two and thirty seuerall prophesies concerning Christ, fulfilled in his birth, life, death.
Thus hath he noted (if I have reckoned them aright) two and thirty several prophecies Concerning christ, fulfilled in his birth, life, death.
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☞ ☜ ☞ ☜ Esay 7.14. Mat. 1.23. Zach. 9.9. Mat. Ibidem. Mich. 5.2. Mat. 2.6. Iere. 7.11. Mat. 21.13. Esay. 11.1. Mat. 2.15. Psalm. 8.2. Mat. 21.16. Ier. 31.15. Mat. 2.18. Esay. 5.8. Mat. 21.33. Iudg. 13.5. Mat. 2. vlt. Psal. 118.22. Mat. 21.44. Esa. 40.3. Mat. 3.2. Psal. 110.1. Mat. 22.44. Esay 9.1. Mat. 4.15. Esay. 8.14. Mat. 21.44. Leu. 14.4. Mat. 8.4. Psal. 41.9. Mat. 26.31. Esay 53.4. Mat. 8.17. Esay. 53.10. Mat. 26.54. Esay 61.1. Mat. 11.4. Zach. 13.7. Mat. 26.31. Esay 42.1. Mat. 12.17, Lam. 4.20. Mat. 26.56. Iona. 1.17. Mat. 12.40. Esay. 50.6. Mat. 26.67. Esay 6.9. Mat. 13.14. Zac. 11.13. Mat. 27.9. Psal. 78.2. Mat. 13.35. Psal. 22.18. Mat. 27.35. Es. 35.5.6. Mat. 15.30. Psal. 22.2. Mat. 27.46. Es. 62.11. Mat. 21.5. Psal. 69.22. Mat. 27.48. To which Saint Iohn adds many more.
☞ ☜ ☞ ☜ Isaiah 7.14. Mathew 1.23. Zach 9.9. Mathew Ibidem. Mich. 5.2. Mathew 2.6. Jeremiah 7.11. Mathew 21.13. Isaiah. 11.1. Mathew 2.15. Psalm. 8.2. Mathew 21.16. Jeremiah 31.15. Mathew 2.18. Isaiah. 5.8. Mathew 21.33. Judges 13.5. Mathew 2. Ult. Psalm 118.22. Mathew 21.44. Isaiah 40.3. Mathew 3.2. Psalm 110.1. Mathew 22.44. Isaiah 9.1. Mathew 4.15. Isaiah. 8.14. Mathew 21.44. Leu. 14.4. Mathew 8.4. Psalm 41.9. Mathew 26.31. Isaiah 53.4. Mathew 8.17. Isaiah. 53.10. Mathew 26.54. Isaiah 61.1. Mathew 11.4. Zach 13.7. Mathew 26.31. Isaiah 42.1. Mathew 12.17, Lam. 4.20. Mathew 26.56. Iona. 1.17. Mathew 12.40. Isaiah. 50.6. Mathew 26.67. Isaiah 6.9. Mathew 13.14. Zac. 11.13. Mathew 27.9. Psalm 78.2. Mathew 13.35. Psalm 22.18. Mathew 27.35. Es. 35.5.6. Mathew 15.30. Psalm 22.2. Mathew 27.46. Es. 62.11. Mathew 21.5. Psalm 69.22. Mathew 27.48. To which Saint John adds many more.
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Our speech must be directed to his Passion; omitting the rest, let vs insist in those. He must bee apprehended: it was fore-prophesied;
Our speech must be directed to his Passion; omitting the rest, let us insist in those. He must be apprehended: it was Fore prophesied;
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The Annointed of the Lord was taken in their nets, sayeth Ieremie: but how? he must be sold:The Anointed of the Lord was taken in their nets, Saith Ieremie: but how? he must be sold:
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for what? thirty siluer peeces, and what must those doe? buy a fielde, all foretolde;
for what? thirty silver Pieces, and what must those do? buy a field, all foretold;
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And they tooke thirty siluer peeces, the price of him that was valued, and gaue them for the Potters field, saith Zacharie (miswritten Ieremy, by one letter mistaken in the abbreuiation, by whom? that childe of perdition, that the Scripture might bee fulfilled. And they took thirty silver Pieces, the price of him that was valued, and gave them for the Potters field, Says Zacharias (miswritten Ieremy, by one Letter mistaken in the abbreviation, by whom? that child of perdition, that the Scripture might be fulfilled.
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Which was hee? It is foretold; He that eateth bread with mee, saith the Psalmist.
Which was he? It is foretold; He that Eateth bred with me, Says the Psalmist.
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And what shall his Disciples doe? Runne away, so saith the prophesie:
And what shall his Disciples do? Run away, so Says the prophesy:
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I will smite the shepheard, and the sheepe shall bee scattered, saith Zacharie. What shall be done to him? hee must be scourged and spit vpon:I will smite the shepherd, and the sheep shall be scattered, Says Zacharias. What shall be done to him? he must be scourged and spit upon:
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behold, not those filthy excrements could haue light vpon his sacred face, without a prophesie;
behold, not those filthy excrements could have Light upon his sacred face, without a prophesy;
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I hid not my face from shame and spitting, saith Esay. what shall be the issue? In short, hee shall bee led to death:
I hid not my face from shame and spitting, Says Isaiah. what shall be the issue? In short, he shall be led to death:
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it is the prophesie, the Messias shall be slaine, saith Daniel :
it is the prophesy, the Messias shall be slain, Says daniel:
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what death? hee must bee lift vp ▪ Like as Moses lift vp the Serpent in the wildenesse,
what death? he must be lift up ▪ Like as Moses lift up the Serpent in the wildenesse,
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so shall the sonne of man be lift vp. Chrysostome saith well, that some actions are parables;so shall the son of man be lift up. Chrysostom Says well, that Some actions Are parables;
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so may I say, some actions are prophesies, such are all types of Christ, and this with the formost.
so may I say, Some actions Are prophecies, such Are all types of christ, and this with the foremost.
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Lift vp, whither? to the Crosse, it is the prophesie, hanging vpon a tree, saith Moses, how lift vp? nayled to it,
Lift up, whither? to the Cross, it is the prophesy, hanging upon a tree, Says Moses, how lift up? nailed to it,
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so is the prophesie, foderunt manus, they haue pierced my hands and my feet, sayth the Psalmist:
so is the prophesy, foderunt manus, they have pierced my hands and my feet, say the Psalmist:
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with what company? two theeues, with the wicked was hee numbred, sayth Esay : where? without the gates saith the prophesie:
with what company? two thieves, with the wicked was he numbered, say Isaiah: where? without the gates Says the prophesy:
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what becomes of his garments? they cannot so much as cast the dice for his coate,
what becomes of his garments? they cannot so much as cast the dice for his coat,
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but it is prophesied, They diuided my garments, and on my vestures cast lots, saith the Psalmist:
but it is prophesied, They divided my garments, and on my vestures cast lots, Says the Psalmist:
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hee must die then on the Crosse, but how? voluntarily. Not a bone of him shall be broken :
he must die then on the Cross, but how? voluntarily. Not a bone of him shall be broken:
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what hinders it? loe, there he hangs, as it were neglected, and at mercy,
what hinders it? lo, there he hangs, as it were neglected, and At mercy,
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yet all the raging Iewes, no, all the Diuels in hell cannot stirre one bone in his blessed body:
yet all the raging Iewes, no, all the Devils in hell cannot stir one bone in his blessed body:
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It was prophesied in the Easter-Lambe, and it must be fulfilled in him, that is the true Passeouer, in spight of fiendes and men:
It was prophesied in the Easter-Lambe, and it must be fulfilled in him, that is the true Passover, in spite of fiends and men:
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how then? he must be thrust in the side:
how then? he must be thrust in the side:
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behold not the very speare could touch his pretious side being dead, but it must bee guided by a prophesie;
behold not the very spear could touch his precious side being dead, but it must be guided by a prophesy;
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They shall see him whome they haue thrust thorough, saith Zacharie: what shall he say the while? not his very words but are forespoken:They shall see him whom they have thrust through, Says Zacharias: what shall he say the while? not his very words but Are forespoken:
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his complaint, Eli Eli lamma sabactani, as the Chalde, or NONLATINALPHABET as the Hebrew, Psalme 22.2. his resignation:
his complaint, Eli Eli Llama sabactani, as the Chaldea, or as the Hebrew, Psalm 22.2. his resignation:
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In manus tuas, Into thy bandes I commend my spirit, Psalme 31.5.In manus tuas, Into thy bands I commend my Spirit, Psalm 31.5.
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His request, Father forgiue them: Hee prayed for the transgressors, sayth Esay. And now when he saw al these prophesies were fulfilled, knowing that one remained, he said, I thirst, Domine, quid sitis ? saith one, O LORD, what thirstest thou for? A strange hearing, that a man,
His request, Father forgive them: He prayed for the transgressors, say Isaiah. And now when he saw all these prophecies were fulfilled, knowing that one remained, he said, I thirst, Domine, quid sitis? Says one, Oh LORD, what thirstest thou for? A strange hearing, that a man,
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yea that GOD and MAN dying should complaine of thirst.
yea that GOD and MAN dying should complain of thirst.
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Could he endure the scorching flames of the wrath of his Father, the curse of our sins, those tortures of body, those horrours of soule,
Could he endure the scorching flames of the wrath of his Father, the curse of our Sins, those tortures of body, those horrors of soul,
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& doth he shrinke at his thirst? no, no: he could haue borne his drought, he could not beare the Scripture not fulfilled.
& does he shrink At his thirst? no, no: he could have born his drought, he could not bear the Scripture not fulfilled.
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It was not necessity of nature, but the necessity of his Fathers decree, that drew forth this word, I thirst. They offered it before, hee refused it:
It was not necessity of nature, but the necessity of his Father's Decree, that drew forth this word, I thirst. They offered it before, he refused it:
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whether it were an ordinarie potion for the condemned to hastē death (as in the story of M. Anthonie ) which is the most receiued construction,
whither it were an ordinary potion for the condemned to hasten death (as in the story of M. Anthony) which is the most received construction,
cs pn31 vbdr dt j n1 p-acp dt j-vvn pc-acp vvi n1 (c-acp p-acp dt n1 pp-f n1 np1) r-crq vbz dt av-ds vvn n1,
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or whether it were that Iewish potion, whereof the Rabbines speake;
or whither it were that Jewish potion, whereof the Rabbis speak;
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whose tradition was, that the malefactor to bee executed, should after some good counsell from two of their Teachers, be taught to say;
whose tradition was, that the Malefactor to be executed, should After Some good counsel from two of their Teachers, be taught to say;
rg-crq n1 vbds, cst dt n1 pc-acp vbi vvn, vmd p-acp d j n1 p-acp crd pp-f po32 n2, vbb vvn pc-acp vvi;
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Let my death bee to the remission of all my sinnes ;Let my death be to the remission of all my Sins;
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and then, that hee should haue giuen him a boule of mixt wine, with a graine of Frankincense, to bereaue him both of reason and paine.
and then, that he should have given him a boul of mixed wine, with a grain of Frankincense, to bereave him both of reason and pain.
cc av, cst pns31 vmd vhi vvn pno31 dt n1 pp-f vvn n1, p-acp dt n1 pp-f n1, pc-acp vvi pno31 d pp-f n1 cc n1.
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I durst be confident in this latter;
I durst be confident in this latter;
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the rather for that Saint Marke calls this draught, NONLATINALPHABET, Myrrhe wine, mingled (as is like) with other ingredients.
the rather for that Faint Mark calls this draught,, Myrrh wine, mingled (as is like) with other ingredients.
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And Montanus agrees with me in the end, ad stuporē & mentis alienationem ; A fashion which Galatine obserues out of the Sannedrim, to bee grounded vpon Prouerbs, 31.6. Giue strong drinke to him that is readie to perish, I leaue it modestly in the middest;
And Montanus agrees with me in the end, ad stuporē & mentis alienationem; A fashion which Galatians observes out of the Sannedrim, to be grounded upon Proverbs, 31.6. Give strong drink to him that is ready to perish, I leave it modestly in the midst;
np1 np1 vvz p-acp pno11 p-acp dt n1, fw-la fw-la cc fw-la fw-la; dt n1 r-crq jp vvz av pp-f dt np1, pc-acp vbi vvn p-acp n2, crd. vvb j n1 p-acp pno31 cst vbz j pc-acp vvi, pns11 vvb pn31 av-j p-acp dt n1;
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let the learneder iudge ▪ whatsoeuer it were, hee would not die till hee had complained of thirst,
let the Learneder judge ▪ whatsoever it were, he would not die till he had complained of thirst,
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and in his thirst tasted it: Neither would hee haue thirsted for, or tasted any but this bitter draught;
and in his thirst tasted it: Neither would he have thirsted for, or tasted any but this bitter draught;
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that the Scripture might bee fulfilled; They gaue me vineger to drinke : And loe, now Consūmatum est; all is finished.
that the Scripture might be fulfilled; They gave me vinegar to drink: And lo, now Consūmatum est; all is finished.
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If there bee any Iew amongst you, that like one of Iohns vnseasonable Disciples, shall aske, Art thou hee, or shall wee looke for another ? Hee hath his aunswere;
If there be any Iew among you, that like one of Iohns unseasonable Disciples, shall ask, Art thou he, or shall we look for Another? He hath his answer;
cs pc-acp vbb d np1 p-acp pn22, cst av-j crd pp-f npg1 j n2, vmb vvi, vb2r pns21 pns31, cc vmb pns12 vvi p-acp j-jn? pns31 vhz po31 n1;
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yee men of Israel, why stand you gazing and gaping for another Messias? In this alone, all the Prophesies are finished;
ye men of Israel, why stand you gazing and gaping for Another Messias? In this alone, all the prophecies Are finished;
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and of him alone, all was prophesied, that was finished. Paules old rule holdes still. To the Jewes a stumbling blocke ;
and of him alone, all was prophesied, that was finished. Paul's old Rule holds still. To the Jews a stumbling block;
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and that more auncient Curse of Dauid, Let their table bee made a snare ;
and that more ancient Curse of David, Let their table be made a snare;
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And Steuens two brands sticks still in the flesh of these wretched men: One in their necke, stiffenecked, the other in their heart; vncircumcised ;
And Steuens two brands sticks still in the Flesh of these wretched men: One in their neck, Stiffnecked, the other in their heart; uncircumcised;
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the one, Obstinacie, the other Vnbeliefe: stiffe neckes indeede, that will not stoope and relent with the yoke of sixeteen hundred yeares iudgement and seruility;
the one, Obstinacy, the other Unbelief: stiff necks indeed, that will not stoop and relent with the yoke of sixeteen hundred Years judgement and servility;
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vncircumcised hearts, the fi•me of whose vnbeliefe, would not be cut off with so infinit conuictions. Oh mad & miserable nation:
uncircumcised hearts, the fi•me of whose unbelief, would not be Cut off with so infinite convictions. O mad & miserable Nation:
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let them shew vs one prophesie that is not fulfilled, let them shew vs one other in whome all the prophesies can be fulfilled,
let them show us one prophesy that is not fulfilled, let them show us one other in whom all the prophecies can be fulfilled,
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and wee will mixe pitty with our hate: If they cannot, and yet resist; their doome is past;
and we will mix pity with our hate: If they cannot, and yet resist; their doom is past;
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Those mine enemies, that would not haue me to raigne ouer them, bring them hither, & slay them before me. Those mine enemies, that would not have me to Reign over them, bring them hither, & slay them before me.
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So let thine enemies perish, O Lord.
So let thine enemies perish, Oh Lord.
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But what goe I so farre? euen amongst vs (to our shame) this riotous age hath bred a monstrous generation (I pray God I be not now in some of your bosoms, that heare me this day) compounded, much like to the Turkish Religion, of one part ▪ Christian; another, lew;
But what go I so Far? even among us (to our shame) this riotous age hath bred a monstrous generation (I pray God I be not now in Some of your bosoms, that hear me this day) compounded, much like to the Turkish Religion, of one part ▪ Christian; Another, levum;
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a third, worldling, a fourth, Atheist: a Christians face; a Iewes heart, a worldlings life; and therefore Atheous in the whole;
a third, worldling, a fourth, Atheist: a Christians face; a Iewes heart, a worldlings life; and Therefore Atheous in the Whole;
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that acknowledge a God, and know him not; that professe a Christ, but doubt of him; yea, belieue him not:
that acknowledge a God, and know him not; that profess a christ, but doubt of him; yea, believe him not:
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The foole hath said in his heart, there is no Christ. What shall I say of these men? they are worse then Deuils:
The fool hath said in his heart, there is no christ. What shall I say of these men? they Are Worse then Devils:
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that yeelding euill spirite, could say, Iesus I know: and these miscreants are still in the old tune of that tempting Deuil;
that yielding evil Spirit, could say, Iesus I know: and these miscreants Are still in the old tune of that tempting devil;
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Si tu es filius Dei, if thou be the Christ: Si tu es filius Dei, if thou be the christ:
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Oh God that after so cleare a Gospell, so many miraculous confirmations, so many thousand martyrdomes,
O God that After so clear a Gospel, so many miraculous confirmations, so many thousand martyrdoms,
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so many glorious victories of truth, so many open confessions of Angels, men, diuels, friendes, enemies;
so many glorious victories of truth, so many open confessions of Angels, men, Devils, Friends, enemies;
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such conspirations of heauen and earth, such vniuersall contestations of all ages and people;
such conspirations of heaven and earth, such universal contestations of all ages and people;
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there should bee left any sparke of this damnable infidelitie in the false harts of men.
there should be left any spark of this damnable infidelity in the false hearts of men.
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Behold then, yee despisers, & wonder, and vanish away:
Behold then, ye despisers, & wonder, and vanish away:
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whome haue all the Prophets fore-told? or what haue the prophesies of so many hundreds,
whom have all the prophets foretold? or what have the prophecies of so many hundreds,
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yea thousands of yeeres foresaid, that is not with this word finished? who could foretell these thinges,
yea thousands of Years foresaid, that is not with this word finished? who could foretell these things,
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but the spirite of God? who could accomplish them, but the Sonne of God? Hee spake by the mouth of his holy Prophets, saith Zacharie :
but the Spirit of God? who could accomplish them, but the Son of God? He spoke by the Mouth of his holy prophets, Says Zacharias:
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hee hath spoken, and he hath done; one true God in both:
he hath spoken, and he hath done; one true God in both:
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none other spirit could foresay these things should be done, none other power could doe these things,
none other Spirit could foresay these things should be done, none other power could do these things,
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thus fore shewed this word therefore, can fit none but the mouth of God our Sauiour, It is finished. Wee know whome wee haue beleeued;
thus before showed this word Therefore, can fit none but the Mouth of God our Saviour, It is finished. we know whom we have believed;
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Thou art the Christ the Sonne of the liuing GOD. Let him that loues not the Lord Iesus, bee accursed to the death. Thus the prophesies are finished:Thou art the christ the Son of the living GOD. Let him that loves not the Lord Iesus, be accursed to the death. Thus the prophecies Are finished:
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Of the legall obseruations, with more breuity. Christ is the end of the Law : what law? Ceremoniall, Morall.
Of the Legal observations, with more brevity. christ is the end of the Law: what law? Ceremonial, Moral.
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Of the Morall, it was kept perfectly by himselfe, satisfied fully for vs:
Of the Moral, it was kept perfectly by himself, satisfied Fully for us:
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Of the Ceremoniall, it was referred to him, obserued of him, fulfilled in him, abolisht by him.
Of the Ceremonial, it was referred to him, observed of him, fulfilled in him, abolished by him.
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There were nothing more easie, then to shew you how all those Iewish Ceremonies lookt at Christ,
There were nothing more easy, then to show you how all those Jewish Ceremonies looked At christ,
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how Circumcision, Passeouer, the Tabernacle, both outer and inner, the Temple, the Lauer, both the Altars, the tables of Shew-bread, the Candlestickes, the Vaile, the Holy of holies, the Arke, the Propitiatory, the potte of Manna, Aarons rod, the high Priest, his order and line, his habites, his inaugurations, his washings, annointings, sprincklings, offerings, the sacrifices, NONLATINALPHABET, and what euer Iewish rite;
how Circumcision, Passover, the Tabernacle, both outer and inner, the Temple, the Laver, both the Altars, the tables of Shewbread, the Candlesticks, the Veil, the Holy of holies, the Ark, the Propitiatory, the pot of Manna, Aaron's rod, the high Priest, his order and line, his habits, his inaugurations, his washings, anointings, sprinklings, offerings, the Sacrifices,, and what ever Jewish rite;
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had their vertue from Christ, relation to him, and their end in him. This was then their last gaspe;
had their virtue from christ, Relation to him, and their end in him. This was then their last gasp;
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for, now straight they dyed with Christ, now the vayle of the Temple rent: As Austen well notes out of Mathewes order;
for, now straight they died with christ, now the Vail of the Temple rend: As Austen well notes out of Matthew order;
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It tore then, when Christs last breath passed: That conceit of Theophilact is witty; that as the Iewes were wont to rend their garments, when they heard blasphemie:
It tore then, when Christ last breath passed: That conceit of Theophilact is witty; that as the Iewes were wont to rend their garments, when they herd blasphemy:
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so the Temple not enduring these execrable blasphemies against the Sonne of God, tore his vaile in peeces.
so the Temple not enduring these execrable Blasphemies against the Son of God, tore his veil in Pieces.
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But that is not all, the vaile rent, is the obligation of the rituall law cancelled;
But that is not all, the veil rend, is the obligation of the ritual law canceled;
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the way into the heauenly Sanctuarie opened; the shadow giuing roome to the substance: in a word, it dooth that which Christ saith;
the Way into the heavenly Sanctuary opened; the shadow giving room to the substance: in a word, it doth that which christ Says;
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Consummatum est. Euen now then the law of ceremonies died: Consummatum est. Even now then the law of ceremonies died:
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It had along & solemne buriall, as Augustine sayeth well, perhaps figured in Moses, who died not lingringly,
It had along & solemn burial, as Augustine Saith well, perhaps figured in Moses, who died not lingeringly,
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but was thirtie dayes mourned for:
but was thirtie days mourned for:
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what meanes the Church of Rome to dig them vp, now rotten in their graues? & that, not as if they had been buried,
what means the Church of Room to dig them up, now rotten in their graves? & that, not as if they had been buried,
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but sown, with a plenteous increase; yea, with the inuerted vsurie of too many of you Citizens; ten for one.
but sown, with a plenteous increase; yea, with the inverted Usury of too many of you Citizens; ten for one.
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It is a graue and deep censure of that resolute Hierome; Ego è contrario loquar. &c. I say, saith he, and in spite of all the world dare maintaine, that now the Iewish ceremonies are pernitious and deadly, It is a graven and deep censure of that resolute Jerome; Ego è contrario loquar. etc. I say, Says he, and in spite of all the world Dare maintain, that now the Jewish ceremonies Are pernicious and deadly,
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and whosoeuer shall obserue them, whether he be Iew or Gentile, in barathrum Diaboli deuolutum; shal frie in hell for it. and whosoever shall observe them, whither he be Iew or Gentile, in barathrum Diaboli deuolutum; shall fry in hell for it.
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Still Altars? Still Priestes? sacrifices still? still washings? still vnctions? sprinkling, shauing, purifying? still all,
Still Altars? Still Priests? Sacrifices still? still washings? still unctions? sprinkling, shaving, purifying? still all,
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and more then all? Let them heare but Augustines censure, Quisquis nunc &c. Whosoeuer shall now vse them,
and more then all? Let them hear but Augustine's censure, Quisquis nunc etc. Whosoever shall now use them,
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as it were, raking them vp out of their dust; he shal not be Pius deductor corporis, sed impius sepulturae violator;as it were, raking them up out of their dust; he shall not be Pius deductor corporis, sed Impius sepulturae violator;
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an impious and sacrilegious wretch, that ran sackes the quiet tombes of the dead. I say not that all Ceremonies are dead;an impious and sacrilegious wretch, that ran sacks the quiet tombs of the dead. I say not that all Ceremonies Are dead;
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but the Law of Ceremonies, and of Iewish.
but the Law of Ceremonies, and of Jewish.
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It is a sound distinction of them, that profound Peter Martyr hath in his Epistle, to that worthy Martyr, Father, Bishop Hooper :
It is a found distinction of them, that profound Peter Martyr hath in his Epistle, to that worthy Martyr, Father, Bishop Hooper:
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Some are typicall, fore-signifying Christ to come: some, of order and decencie. Those are abrogated, not these:
some Are typical, foresignifying christ to come: Some, of order and decency. Those Are abrogated, not these:
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the Iewes had a fashion of prophesying in the Churches; so the Christians from them, as Ambrose: the Iewes had an eminent pulpit of wood; so wee:
the Iewes had a fashion of prophesying in the Churches; so the Christians from them, as Ambrose: the Iewes had an eminent pulpit of wood; so we:
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they gaue names at their Circumcision; so wee at Baptisme:
they gave names At their Circumcision; so we At Baptism:
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they sung Psalmes melodiously in Churches, so doe wee, they paide and receiued tithes, so do we, they wrapt their dead in linnen, with odors; so we;
they sung Psalms melodiously in Churches, so do we, they paid and received Tithes, so do we, they wrapped their dead in linen, with odours; so we;
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the Iewes had sureties at their admission into the church; so we: these Instances might be infinite:
the Iewes had sureties At their admission into the Church; so we: these Instances might be infinite:
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the Spouse of Christ cannot be without her laces, and chaines, and borders. Christ came not to dissolue order.
the Spouse of christ cannot be without her laces, and chains, and borders. christ Come not to dissolve order.
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But thou Lorde, how long? how long shall thy poore Church find her ornamentes, her sorrows? and see the deare sonnes of her wombe, bleeding about these apples of strife, let me so name them not for their value (euē small things, when they are commaunded, looke for no small respect) but for their euent:
But thou Lord, how long? how long shall thy poor Church find her Ornament, her sorrows? and see the deer Sons of her womb, bleeding about these Apples of strife, let me so name them not for their valve (even small things, when they Are commanded, look for no small respect) but for their event:
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the enemy is at the gates of our Syracuse;
the enemy is At the gates of our Syracuse;
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how long will wee suffer our selues, taken vp with angles and circles in the dust:
how long will we suffer our selves, taken up with angles and Circles in the dust:
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yee men brethren, & fathers, helpe;
ye men brothers, & Father's, help;
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for Gods sake put to your hands, to the quenching of this common flame ▪ the one side by humility & obedience; the other, by compassion; both by prayers and teares:
for God's sake put to your hands, to the quenching of this Common flame ▪ the one side by humility & Obedience; the other, by compassion; both by Prayers and tears:
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who am I, that I should reuiue to you the sweete spirit of that diuine Augustine, who when he heard and saw the bitter contentions betwixt two graue & famous Diuines, Jerome and Ruffine; Heu mihi, saith he, qui vos ali cubi simul inuenire non possum,
who am I, that I should revive to you the sweet Spirit of that divine Augustine, who when he herd and saw the bitter contentions betwixt two graven & famous Divines, Jerome and Ruffian; Heu mihi, Says he, qui vos ali cubi simul invenire non possum,
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Alas that I should neuer find you two together, how I would fall at your feete,
Alas that I should never find you two together, how I would fallen At your feet,
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how I would embrace them and weepe vpon them, and beseech you, eyther of you for other,
how I would embrace them and weep upon them, and beseech you, either of you for other,
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and each for himselfe, both of you for the Church of God, but especially, for the weake,
and each for himself, both of you for the Church of God, but especially, for the weak,
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for whome Christ died, who not without their owne great danger, see you two fighting in this Theater of the world. for whom christ died, who not without their own great danger, see you two fighting in this Theater of the world.
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Yet let me do what he said hee would doe; begge for peace, as for life:
Yet let me do what he said he would do; beg for peace, as for life:
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by your filiall piety to the Church of GOD, whose ruines follow vpon our diuisions; by your loue of Gods truth;
by your filial piety to the Church of GOD, whose ruins follow upon our divisions; by your love of God's truth;
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by the graces of that one blessed Spirite, whereby we are all enformed and quickened, by the pretious bloud of that sonne of God, which this day,
by the graces of that one blessed Spirit, whereby we Are all informed and quickened, by the precious blood of that son of God, which this day,
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and this howre, was shed for our redemption, bee enclined to peace & loue, & though our brains bee different,
and this hour, was shed for our redemption, be inclined to peace & love, & though our brains be different,
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yet let our hearts bee one.
yet let our hearts be one.
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It was, as I heard, the dying speech of our late reuerend, worthy and gracious Diocesan; Modo me moriente viuat ac floreat Ecclesia;
It was, as I herd, the dying speech of our late reverend, worthy and gracious Diocesan; Modo me Moriente viuat ac floreat Ecclesia;
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Oh, yet if, when I am dead, the Church may liue and flourish. O, yet if, when I am dead, the Church may live and flourish.
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What a spirit was here? what a speech? how worthy neuer to die? how worthy of a soule so neere to his heauen? how worthie of so happie a succession? Yee whome God hath made inheritors of this blessed care, who do no lesse long for the prosperity of Siō, liue you to effect, what he did but liue to wish;
What a Spirit was Here? what a speech? how worthy never to die? how worthy of a soul so near to his heaven? how worthy of so happy a succession? Ye whom God hath made inheritors of this blessed care, who do no less long for the Prosperity of Siō, live you to Effect, what he did but live to wish;
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all peace with our selues, and warre with none but Rome and Hell. And if there bee any weyward Seperatist, whose soule professeth to hate peace;
all peace with our selves, and war with none but Room and Hell. And if there be any weyward Separatist, whose soul Professes to hate peace;
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I feare to tell him Pauls message, yet I must: Would to God those were cut off that trouble you.
I Fear to tell him Paul's message, yet I must: Would to God those were Cut off that trouble you.
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How cut off? As good Theodosius saide to Demophilus, a contentious Prelate;
How Cut off? As good Theodosius said to Demophilus, a contentious Prelate;
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Si tu pacem fugis, &c. If thou flie peace, I will make thee flie the Church. Alas, they doe flie it: Si tu pacem fugis, etc. If thou fly peace, I will make thee fly the Church. Alas, they do fly it:
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that which should be their punishment, they make their contentment, how are they worthy of pitty? As Optatus of his Donatists;
that which should be their punishment, they make their contentment, how Are they worthy of pity? As Optatus of his Donatists;
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they are Brethren, might be companions, and will not. Oh wilfull men;
they Are Brothers, might be Sodales, and will not. O wilful men;
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whither do they runne? from one Christ to another? Is Christ diuided? wee haue him, thanks be to our good God, and we heare him dayly;
whither do they run? from one christ to Another? Is christ divided? we have him, thanks be to our good God, and we hear him daily;
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and whither shall wee goe from thee? thou hast the wordes of eternall life.
and whither shall we go from thee? thou hast the words of Eternal life.
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Thus the Ceremonies are finished,: now heare the end of his sufferings, with like patience and deuotion: his death is here included;
Thus the Ceremonies Are finished,: now hear the end of his sufferings, with like patience and devotion: his death is Here included;
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it was so neare, that he spake of it as done; and when it was done, all was done.
it was so near, that he spoke of it as done; and when it was done, all was done.
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How easie is it to lose our selues in this discourse: how hard, not to be ouerwhelmed with matter of wonder;
How easy is it to loose our selves in this discourse: how hard, not to be overwhelmed with matter of wonder;
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and to find eyther beginning or end: his sufferings found an end, our thoughts cannot.
and to find either beginning or end: his sufferings found an end, our thoughts cannot.
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Lo, with this word, hee is happily waded out of those deepes of sorrowes, whereof our conceites can finde no bottome:
Lo, with this word, he is happily waded out of those deeps of sorrows, whereof our conceits can find no bottom:
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yet let vs with Peter, gird our coat, and cast our selues a little into this sea.
yet let us with Peter, gird our coat, and cast our selves a little into this sea.
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All his life was but a perpetuall Passion:
All his life was but a perpetual Passion:
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In that hee became man, hee suffered more then wee can doe, eyther while wee are men, or when we cease to be men;
In that he became man, he suffered more then we can do, either while we Are men, or when we cease to be men;
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hee humbled, yea, he emptied himselfe.
he humbled, yea, he emptied himself.
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Wee, when wee cease to bee here, are cloathed vpon. 2. Cor. 5. Wee both winne by our being, and gaine by our losse;
we, when we cease to be Here, Are clothed upon. 2. Cor. 5. we both win by our being, and gain by our loss;
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hee lost, by taking our more or lesse to himselfe, that is, manhood. For, though euer as God, J and my Father are one:
he lost, by taking our more or less to himself, that is, manhood. For, though ever as God, J and my Father Are one:
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yet as man, My Father is greater then I. That man should bee turned into a beast, into a worme, into dust, into nothing;
yet as man, My Father is greater then I. That man should be turned into a beast, into a worm, into dust, into nothing;
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is not so great a disparagement, as that GOD should become man: and yet it is not finished; it is but begunne.
is not so great a disparagement, as that GOD should become man: and yet it is not finished; it is but begun.
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But what man? If, as the absolute Monarch of the worlde, hee had commaunded the vassalage of all Emperours and Princes,
But what man? If, as the absolute Monarch of the world, he had commanded the vassalage of all emperors and Princes,
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and had trod on nothing but Crowns and Scepters, and the necks of Kinges, and bidden all the Potentates of the earth to attend his traine;
and had trod on nothing but Crowns and Sceptres, and the necks of Kings, and bidden all the Potentates of the earth to attend his train;
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this had carried some port with it; sutable to the heroicall Maiesty of Gods Sonne. No such matter, here is neither Forme nor Beautie;
this had carried Some port with it; suitable to the heroical Majesty of God's Son. No such matter, Here is neither Form nor Beauty;
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vnlesse perhappes (NONLATINALPHABET) the forme of a seruant: you haue made me to serue, with your sinnes.
unless perhaps () the Form of a servant: you have made me to serve, with your Sins.
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Behold, he is a man to God; a seruant to man; and, be it spoken with holy reuerence, a drudge to his seruantes.
Behold, he is a man to God; a servant to man; and, be it spoken with holy Reverence, a drudge to his Servants.
vvb, pns31 vbz dt n1 p-acp np1; dt n1 p-acp n1; cc, vbb pn31 vvn p-acp j n1, dt n1 p-acp po31 n2.
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Hee is despised and reiected of men;
He is despised and rejected of men;
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yea (as himselfe, of himselfe) a worme, and no man, the shame of men, and contempt of the people.
yea (as himself, of himself) a worm, and no man, the shame of men, and contempt of the people.
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Who is the King of glory? the Lord of hoastes, he is the King of glory. Set these two together; the King of glory; the shame of men: Who is the King of glory? the Lord of hosts, he is the King of glory. Set these two together; the King of glory; the shame of men:
r-crq vbz dt n1 pp-f n1? dt n1 pp-f n2, pns31 vbz dt n1 pp-f n1. vvb d crd av; dt n1 pp-f n1; dt n1 pp-f n2:
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the more honour, the more abasement. Looke backe to his Cradle, there you find him re•ected of the Bethlemites;
the more honour, the more abasement. Look back to his Cradle, there you find him re•ected of the Bethlemites;
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borne and laid, alas, how homely, how vnworthily;
born and laid, alas, how homely, how unworthily;
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sought for by Herod, exiled to Aegypt, obscurely brought vppe in the Cottage of a poore Foster-Father, transported and tempted by Sathan, derided of his kindred, blasphemously traduced by the Iewes, pinched with hunger, restlesse, harbourlesse, sorrowfull, persecuted by the Elders,
sought for by Herod, exiled to Egypt, obscurely brought up in the Cottage of a poor Foster-Father, transported and tempted by Sathan, derided of his kindred, blasphemously traduced by the Iewes, pinched with hunger, restless, harbourless, sorrowful, persecuted by the Elders,
vvd p-acp p-acp np1, vvn p-acp np1, av-j vvn a-acp p-acp dt n1 pp-f dt j n1, vvn cc vvn p-acp np1, vvn pp-f po31 n1, av-j vvn p-acp dt np2, vvn p-acp n1, j, j, j, vvn p-acp dt n2-jn,
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and Pharisies, solde by his owne seruant, apprehended, arraigned, scourged, condemned, and yet it is not finished.
and Pharisees, sold by his own servant, apprehended, arraigned, scourged, condemned, and yet it is not finished.
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Let vs, with that Disciple, follow him a far off;
Let us, with that Disciple, follow him a Far off;
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and passing ouer all his contemptuous vsage in the way, see him brought to his Crosse.
and passing over all his contemptuous usage in the Way, see him brought to his Cross.
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Still the further wee looke, the more wonder: euery thing addes to this ignominie of suffering, & triumph of ouercomming:
Still the further we look, the more wonder: every thing adds to this ignominy of suffering, & triumph of overcoming:
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where was it? not in a corner, as Paul saith to Festus, but in Ierusalem, the eye, the heart of the world. Obscurity abateth shame: publique notice heightens it:
where was it? not in a corner, as Paul Says to Festus, but in Ierusalem, the eye, the heart of the world. Obscurity abateth shame: public notice heightens it:
c-crq vbds pn31? xx p-acp dt n1, c-acp np1 vvz p-acp np1, cc-acp p-acp np1, dt n1, dt n1 pp-f dt n1. n1 vvz n1: j n1 vvz pn31:
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Before all Israel and before this Sunne, saith GOD to Dauid, when he would throughly shame him:Before all Israel and before this Sun, Says GOD to David, when he would thoroughly shame him:
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In Ierusalem, which he had honoured with his presence; taught with his preachings, astonisht with his miracles, bewailed with his teares;
In Ierusalem, which he had honoured with his presence; taught with his preachings, astonished with his Miracles, bewailed with his tears;
p-acp np1, r-crq pns31 vhd vvn p-acp po31 n1; vvn p-acp po31 n2-vvg, vvn p-acp po31 n2, vvd p-acp po31 n2;
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O Ierusalem, Ierusalem, how oft would I, and thou wouldest not: O yet, if in this thy day. O Ierusalem, Ierusalem, how oft would I, and thou Wouldst not: Oh yet, if in this thy day.
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Cruelty and vnkindnesse, after good desert, afflict so much more, as our merite hath beene greater.
Cruelty and unkindness, After good desert, afflict so much more, as our merit hath been greater.
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Where abouts? without the gates: in Caluary, among the stinking bones of execrable Malefactors. Before, the glory of the place, bred shame, now the vilenesse of it.
Where about? without the gates: in Calvary, among the stinking bones of execrable Malefactors. Before, the glory of the place, bred shame, now the vileness of it.
c-crq a-acp? p-acp dt n2: p-acp np1, p-acp dt j-vvg n2 pp-f j n2. p-acp, dt n1 pp-f dt n1, vvd n1, av dt n1 pp-f pn31.
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When? but in the Passeouer; a time of greatest frequence, and concourse of all Iewes and Proselites:
When? but in the Passover; a time of greatest frequence, and concourse of all Iewes and Proselytes:
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An holy time, when they should receiue the figure, they reiect the substance:
an holy time, when they should receive the figure, they reject the substance:
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when they should kill and eate the Sacramentall Lambe, in faith, in thankefulnesse, they kill the Lambe of GOD, our true Passeouer, in cruelty and contempt.
when they should kill and eat the Sacramental Lamb, in faith, in thankfulness, they kill the Lamb of GOD, our true Passover, in cruelty and contempt.
c-crq pns32 vmd vvi cc vvi dt j n1, p-acp n1, p-acp n1, pns32 vvb dt n1 pp-f np1, po12 j np1, p-acp n1 cc n1.
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With whome? The quality of our company, either increases or lessens shame. In the midst of thieues (saith one) as the Prince of thieues:
With whom? The quality of our company, either increases or lessens shame. In the midst of thieves (Says one) as the Prince of thieves:
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there was no guile in his mouth, much lesse in his handes:
there was no guile in his Mouth, much less in his hands:
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yet beholde hee that thought it no robbery to be equal with God, is made equall to robbers and murderers; yea superiour in euil.
yet behold he that Thought it no robbery to be equal with God, is made equal to robbers and murderers; yea superior in evil.
av vvb pns31 cst vvd pn31 dx n1 pc-acp vbi j-jn p-acp np1, vbz vvn j-jn p-acp n2 cc n2; uh j-jn p-acp j-jn.
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What suffered hee? As all liues are not alike pleasant, so all deathes are not equally fearefull ▪ there is not more difference betwixt some life and death,
What suffered he? As all lives Are not alike pleasant, so all deaths Are not equally fearful ▪ there is not more difference betwixt Some life and death,
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then betwixt one death and another.
then betwixt one death and Another.
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See the Apostles gradation? Hee was made obedient to the death, euen the death of the Crosse.
See the Apostles gradation? He was made obedient to the death, even the death of the Cross.
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The Crosse, a lingring, tormenting, ignominious death. The Iewes had foure kinds of death for malefactors;
The Cross, a lingering, tormenting, ignominious death. The Iewes had foure Kinds of death for malefactors;
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the towell, the sword, fire, stones; each of these aboue other in extremity. Strangling with the towel, they accounted easiest ▪ the sword worse then the towell;
the towel, the sword, fire, stones; each of these above other in extremity. Strangling with the towel, they accounted Easiest ▪ the sword Worse then the towel;
dt n1, dt n1, n1, n2; d pp-f d p-acp j-jn p-acp n1. vvg p-acp dt n1, pns32 vvd js ▪ dt n1 av-jc cs dt n1;
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the fire worse then the sword: stoning worse then the fire, but this Romaine death was worst of all.
the fire Worse then the sword: stoning Worse then the fire, but this Roman death was worst of all.
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Cursed is euery one that hangeth on Tree. Yet (as Ierome well) hee is not therefore accursed, because hee hangeth;Cursed is every one that hangs on Tree. Yet (as Jerome well) he is not Therefore accursed, Because he hangs;
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but therefore he hangeth, because he is accursed.
but Therefore he hangs, Because he is accursed.
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Hee was made (NONLATINALPHABET) a Curse for vs. The curse was more then the shame: yet the shame is vnspeakable;He was made () a Curse for us The curse was more then the shame: yet the shame is unspeakable;
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and yet not more then the paine. Yet all that die the same death, are not equally miserable:
and yet not more then the pain. Yet all that die the same death, Are not equally miserable:
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the very thieues fared better in their death then he. I heare of no irrision, no inscription, no taunts, no insultation on them:
the very thieves fared better in their death then he. I hear of no irrision, no inscription, no taunts, no insultation on them:
dt j n2 vvd av-jc p-acp po32 n1 cs pns31. pns11 vvb pp-f dx n1, dx n1, dx n2, dx n1 p-acp pno32:
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they had nothing but paine to incounter, he paine and scorne. An ingenuous and Noble nature, can worse brooke this then the other;
they had nothing but pain to encounter, he pain and scorn. an ingenuous and Noble nature, can Worse brook this then the other;
pns32 vhd pix cc-acp n1 pc-acp vvi, pns31 n1 cc n1. dt j cc j n1, vmb av-jc vvi d av dt n-jn;
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any thing rather then disdainfulnesse and derision: especially, from a base enemy. I remember, that learned Father beginnes Israels affliction, with Ismaels persecuting laughter.
any thing rather then disdainfulness and derision: especially, from a base enemy. I Remember, that learned Father begins Israel's affliction, with Ishmaels persecuting laughter.
d n1 av-c cs n1 cc n1: av-j, p-acp dt j n1. pns11 vvb, cst j n1 vvz npg1 n1, p-acp npg1 vvg n1.
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The Iewes, the Souldiers, yea, the very Thieues flouted him, and triumpht ouer his miserie; his bloud cannot satisfie them, without his reproach.
The Iewes, the Soldiers, yea, the very Thieves flouted him, and triumphed over his misery; his blood cannot satisfy them, without his reproach.
dt np2, dt n2, uh, dt j n2 vvd pno31, cc vvn p-acp po31 n1; po31 n1 vmbx vvi pno32, p-acp po31 n1.
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Which of his senses now was not a window to let in sorrow? his eyes saw the teares of his Mother,
Which of his Senses now was not a window to let in sorrow? his eyes saw the tears of his Mother,
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and friends, the vnthankfull demeanure of Mankinde, the cruell despight of his enemies, his eares heard the reuilings and blasphemies of the multitude;
and Friends, the unthankful demeanour of Mankind, the cruel despite of his enemies, his ears herd the revilings and Blasphemies of the multitude;
cc n2, dt j n1 pp-f n1, dt j n1 pp-f po31 n2, po31 n2 vvd dt n2-vvg cc n2 pp-f dt n1;
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and (whether the place were noysome to his sent) his touch felt the nayles, his tast the gall.
and (whither the place were noisome to his sent) his touch felt the nails, his taste the Gall.
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Looke vp O all ye beholders, looke vpon this pretious body, and see what part ye can find free? that head which is adored and trembled at by the Angelicall spirits, is all raked and harrowed with thorns:
Look up Oh all the beholders, look upon this precious body, and see what part you can find free? that head which is adored and trembled At by the Angelical spirits, is all raked and harrowed with thorns:
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that face, of whome is said;
that face, of whom is said;
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Thou art fairer then the children of men, is all besmeared with the filthy spet•le of the Iewes, and furrowed with his teares;Thou art Fairer then the children of men, is all besmeared with the filthy spet•le of the Iewes, and furrowed with his tears;
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those eyes, clearer then the Sunne, are darkened with the shadow of death;
those eyes, clearer then the Sun, Are darkened with the shadow of death;
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those eares that heare the heauenly consorts of Angels, now are filled with the cursed speakings & scoffes of wretched men:
those ears that hear the heavenly consorts of Angels, now Are filled with the cursed speakings & scoffs of wretched men:
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those lips that spake as neuer man spake, that commaund the spirits both of light and darkenesse, are scornfully wet with vinegar and gall:
those lips that spoke as never man spoke, that command the spirits both of Light and darkness, Are scornfully wet with vinegar and Gall:
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those feet that trample on all the powers of hell ( his enemies are made his footstoole ) are now nayled to the footstoole of the Crosse:
those feet that trample on all the Powers of hell (his enemies Are made his footstool) Are now nailed to the footstool of the Cross:
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those hands that freelie sway the scepter of the heauens, now carry the reede of reproach,
those hands that freely sway the sceptre of the heavens, now carry the reed of reproach,
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& are nayled to the tree of reproch: that whole body, which was conceiued by the holy Ghost, was all scourged, wounded, mangled:
& Are nailed to the tree of reproach: that Whole body, which was conceived by the holy Ghost, was all scourged, wounded, mangled:
cc vbr vvn p-acp dt n1 pp-f n1: d j-jn n1, r-crq vbds vvn p-acp dt j n1, vbds d vvn, vvn, j-vvn:
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This is the outside of his sufferings.
This is the outside of his sufferings.
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Was his heart free? Oh no, the inner part or soule of this paine, which was vnseene, is as farre beyond these outward and sensible,
Was his heart free? O no, the inner part or soul of this pain, which was unseen, is as Far beyond these outward and sensible,
vbds po31 n1 j? uh uh-dx, dt j n1 cc n1 pp-f d n1, r-crq vbds j, vbz p-acp av-j p-acp d j cc j,
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as the soule is beyond the body; Gods wrath beyond the malice of men: these were but loue-tricks to what his soule endured.
as the soul is beyond the body; God's wrath beyond the malice of men: these were but love-tricks to what his soul endured.
c-acp dt n1 vbz p-acp dt n1; npg1 n1 p-acp dt n1 pp-f n2: d vbdr cc-acp n2 p-acp r-crq po31 n1 vvn.
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O all yee that passe by the way, behold and see, if there bee any sorrow like to my sorrow: Oh all ye that pass by the Way, behold and see, if there be any sorrow like to my sorrow:
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Alas, Lord, what can we see of thy sorrows? we cannot conceiue so much as the hainousnes and desert of one of those sinnes, which thou barest:
Alas, Lord, what can we see of thy sorrows? we cannot conceive so much as the hainousnes and desert of one of those Sins, which thou barest:
uh, n1, r-crq vmb pns12 vvi pp-f po21 n2? pns12 vmbx vvi av av-d c-acp dt n1 cc n1 pp-f crd pp-f d n2, r-crq pns21 vv2:
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wee can no more see thy paine, then we could vndergoe it;
we can no more see thy pain, then we could undergo it;
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onely this wee see, that what the infinite sins, of almost infinite men, committed against an infinite Maiesty, deserued in infinite continuance;
only this we see, that what the infinite Sins, of almost infinite men, committed against an infinite Majesty, deserved in infinite Continuance;
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all this thou in the short time of thy passion hast sustained. We may behold and see;
all this thou in the short time of thy passion hast sustained. We may behold and see;
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but all the glorious spirites in Heauen, cannot looke into the depth of this suffering. Doe but looke yet a little into the passions of this his Passion:
but all the glorious spirits in Heaven, cannot look into the depth of this suffering. Doe but look yet a little into the passion of this his Passion:
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for, by the maner of his sufferings, we shall best see, what he suffered. Wise and resolute men do not complaine of a little;
for, by the manner of his sufferings, we shall best see, what he suffered. Wise and resolute men do not complain of a little;
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holy Martyrs haue beene racked, and would not bee loosed;
holy Martyrs have been racked, and would not be loosed;
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what shall we say, if the author of their strength, God & man, bewray passions? what would not haue ouerwhelmed men, would not haue made him shrinke;
what shall we say, if the author of their strength, God & man, bewray passion? what would not have overwhelmed men, would not have made him shrink;
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and what made him complaine, could neuer haue beene sustained by men ▪ VVhat shall we then thinke,
and what made him complain, could never have been sustained by men ▪ What shall we then think,
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if he were affrighted with terrors, perplexed with sorrowes, and distracted with both these? And lo, he was all these:
if he were affrighted with terrors, perplexed with sorrows, and distracted with both these? And lo, he was all these:
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for, first, here was an amazed feare; for millions of men to dispaire, was not so much as for him to feare:
for, First, Here was an amazed Fear; for millions of men to despair, was not so much as for him to Fear:
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and yet it was no sleight feare: he beganne (NONLATINALPHABET) to be astonished with terrour.
and yet it was no sleight Fear: he began () to be astonished with terror.
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Which in the dayes of his flesh, offered vp prayers and supplications, with strong cries and teares, to him that was able to helpe him, Which in the days of his Flesh, offered up Prayers and supplications, with strong cries and tears, to him that was able to help him,
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and was heard in that hee feared. and was herd in that he feared.
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Neuer man was so afraide of the torments of hell, as Christ (standing in our roome) of his fathers wrath.
Never man was so afraid of the torments of hell, as christ (standing in our room) of his Father's wrath.
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Feare is still sutable to apprehension. Neuer man could so perfectly apprehend this cause of feare;
fear is still suitable to apprehension. Never man could so perfectly apprehend this cause of Fear;
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hee felt the chastisements of our peace, yea, the curse of our sins; and therefore might well say with Dauid; I suffer thy terrours with a troubled mind ;
he felt the chastisements of our peace, yea, the curse of our Sins; and Therefore might well say with David; I suffer thy terrors with a troubled mind;
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yea, with Iob, The arrows of God are in mee, and the terrors of God fight against mee.
yea, with Job, The arrows of God Are in me, and the terrors of God fight against me.
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VVith feare, there was a deiecting sorow (NONLATINALPHABET) My soule is on all sides heauy to the death: his strong cries; With Fear, there was a dejecting sorrow () My soul is on all sides heavy to the death: his strong cries;
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his many teares are witnesses of this Passion: hee had formerly shed teares of pity, and teares of loue, but now of anguish:
his many tears Are Witnesses of this Passion: he had formerly shed tears of pity, and tears of love, but now of anguish:
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he had before sent foorth cries of mercy; neuer of complaint til now:
he had before sent forth cries of mercy; never of complaint till now:
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when the Son of God weeps and cries, what shall we say or thinke? yet further, betwixt both these and his loue, what a conflict was there? It is not amisse distinguished, that he was alwayes in Agone ;
when the Son of God weeps and cries, what shall we say or think? yet further, betwixt both these and his love, what a conflict was there? It is not amiss distinguished, that he was always in Ago;
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but now in NONLATINALPHABET, in a strugling passion of mixed griefe. Behold, this field was not without sweate and bloud; yea a sweate of bloud.
but now in, in a struggling passion of mixed grief. Behold, this field was not without sweat and blood; yea a sweat of blood.
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Oh what man or Angell can conceiue the taking of that heart, that without all outward violence, meerely, out of the extremity of his owne Passion, bled (thorough the flesh and skinne) not some faint dew,
O what man or Angel can conceive the taking of that heart, that without all outward violence, merely, out of the extremity of his own Passion, bled (through the Flesh and skin) not Some faint due,
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but solid droppes of bloud? No thornes, no nailes, fetcht bloud from him, with so much paine as his own thoughts:
but solid drops of blood? No thorns, no nails, fetched blood from him, with so much pain as his own thoughts:
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he saw the fierce wrath of his Father, and therefore feared: he saw the heauy burden of our sinnes to bee vndertaken;
he saw the fierce wrath of his Father, and Therefore feared: he saw the heavy burden of our Sins to be undertaken;
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and thereupon, besides feare, iustly grieued; hee saw the necessity of our eternall damnation, if hee suffered not:
and thereupon, beside Fear, justly grieved; he saw the necessity of our Eternal damnation, if he suffered not:
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if he did suffer, of our redemption, and therefore his loue incountered both griefe and feare.
if he did suffer, of our redemption, and Therefore his love encountered both grief and Fear.
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In it selfe, hee would not drinke of that cuppe: in respect of our good, and his decree, he would and did;
In it self, he would not drink of that cup: in respect of our good, and his Decree, he would and did;
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and while he thus striueth, hee sweates and bleedes.
and while he thus strives, he sweats and bleeds.
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There was neuer such a combat, neuer such a bloudshed, and yet it is not finished;
There was never such a combat, never such a bloodshed, and yet it is not finished;
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I dare not say with some Schoole-men, that the sorrow of his Passion, was not so great as the sorrow of his compassion:
I Dare not say with Some Schoolmen, that the sorrow of his Passion, was not so great as the sorrow of his compassion:
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yet that was surely exceeding great.
yet that was surely exceeding great.
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To see the vngratious carelesnesse of mankind, the slender fruit of his sufferings, the sorrowes of his mother, Disciples, friends;
To see the ungracious carelessness of mankind, the slender fruit of his sufferings, the sorrows of his mother, Disciples, Friends;
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to foresee from the watch-tower of his Crosse, the future temptations of his children, desolations of his Church;
to foresee from the watchtower of his Cross, the future temptations of his children, desolations of his Church;
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all these must needs strike deepe into a tender heart. These hee still sees and pitties, but without passion;
all these must needs strike deep into a tender heart. These he still sees and pities, but without passion;
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then he suffered in seeing them.
then he suffered in seeing them.
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Can we yet say any more? Loe, al these sufferings are aggrauated by his fulnes of knowledge,
Can we yet say any more? Loe, all these sufferings Are aggravated by his fullness of knowledge,
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and want of comfort ▪ for, he did not shut his eyes, as one saith, when he drunke this cuppe:
and want of Comfort ▪ for, he did not shut his eyes, as one Says, when he drunk this cup:
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he saw how dreggish, and knew how bitter it was. Sodaine euils afflict, if not lesse, shorter.
he saw how dreggish, and knew how bitter it was. Sudden evils afflict, if not less, shorter.
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He foresaw, and foresaid euery particular he should suffer: so long as he foresaw, he suffered:
He foresaw, and foresaid every particular he should suffer: so long as he foresaw, he suffered:
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the expectation of euill, is not lesse then the sense: to looke long for good, is a punishment;
the expectation of evil, is not less then the sense: to look long for good, is a punishment;
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but for euill is a torment. No passion works vpon an vnknown obiect: as no loue, so no feare is of what we know not.
but for evil is a torment. No passion works upon an unknown Object: as no love, so no Fear is of what we know not.
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Hence men feare not hell, because they foresee it not:
Hence men Fear not hell, Because they foresee it not:
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if we could see that pit opē before we come at it, it would make vs tremble at our sins,
if we could see that pit open before we come At it, it would make us tremble At our Sins,
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and our knees to knocke together, as Baltazars, and perhaps, without faith, to run mad at the horror of iudgement.
and our knees to knock together, as Baltazars, and perhaps, without faith, to run mad At the horror of judgement.
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He saw the burden of all particular sinnes to be laid vpon him;
He saw the burden of all particular Sins to be laid upon him;
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euery dramme of his fathers wrath, was measured out to him, ere he toucht this potion;
every dram of his Father's wrath, was measured out to him, ere he touched this potion;
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this cup was full, and hee knew that it must bee wringd, not a drop left: it must bee finished.
this cup was full, and he knew that it must be wringd, not a drop left: it must be finished.
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Oh yet, if as he foresaw all his sorrows, so he could haue seene some mixture of refreshing.
O yet, if as he foresaw all his sorrows, so he could have seen Some mixture of refreshing.
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But I found none to comfort me, no, none to pitie me. And yet it is a poore comfort that arises from pitty.But I found none to Comfort me, no, none to pity me. And yet it is a poor Comfort that arises from pity.
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Euen so, O Lord, thou treadest this wine-presse alone, none to accompany, none to assist thee.
Eve so, Oh Lord, thou treadest this winepress alone, none to accompany, none to assist thee.
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I remember, Ruffinus in his Ecclesiasticall storie reports, that one Theodorus a Martyr, tolde him, that when he was hanging ten howres vpon the racke for religion, vnder Iulians persecution, his ioyntes distended and distorted, his body exquisitely tortured with change of Executioners;
I Remember, Ruffinus in his Ecclesiastical story reports, that one Theodorus a Martyr, told him, that when he was hanging ten hours upon the rack for Religion, under Julians persecution, his Joints distended and distorted, his body exquisitely tortured with change of Executioners;
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so as neuer age (sayth hee) could remember the like: so as never age (say he) could Remember the like:
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hee felt no paine at all, but continued indeede, all the while in the sight of all men, singing and smiling ▪ for there stood a comely young man by him on his libbet (an Angell rather, in forme of a man) which with a clean towell, still wipt off his sweat,
he felt no pain At all, but continued indeed, all the while in the sighed of all men, singing and smiling ▪ for there stood a comely young man by him on his libbet (an Angel rather, in Form of a man) which with a clean towel, still wiped off his sweat,
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and powred coole water vpon his racked limbs ▪ wherewith he was so refreshed, that it grieued him to bee let downe.
and poured cool water upon his racked limbs ▪ wherewith he was so refreshed, that it grieved him to be let down.
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Euen the greatest torments are easie, when they haue answerable comforts:
Eve the greatest torments Are easy, when they have answerable comforts:
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but a wounded and comfortlesse spirit, who can beare? If yet but the same Messenger of GOD, might haue attended his Crosse, that appeared in his agony;
but a wounded and comfortless Spirit, who can bear? If yet but the same Messenger of GOD, might have attended his Cross, that appeared in his agony;
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and might haue giuen ease to their Lord, as hee did to his seruant.
and might have given ease to their Lord, as he did to his servant.
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And yet, what can the Angels helpe, where God will smite? Against the violence of men, against the fury of Sathan, they haue preuailed in the Cause of GOD, for men:
And yet, what can the Angels help, where God will smite? Against the violence of men, against the fury of Sathan, they have prevailed in the Cause of GOD, for men:
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they dare not, they cannot comfort, where God will afflict.
they Dare not, they cannot Comfort, where God will afflict.
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VVhen our Sauiour had bin wrestling with Sathan in the end of his Lent, then they appeared to him, and serued;
When our Saviour had been wrestling with Sathan in the end of his Lent, then they appeared to him, and served;
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but now, while about the same time;
but now, while about the same time;
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he is wrestling with the wrath of his Father for vs, not an Angell dare bee seene, to looke out of the windowes of heauen to relieue him;
he is wrestling with the wrath of his Father for us, not an Angel Dare be seen, to look out of the windows of heaven to relieve him;
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for men, much lesse could they, if they would; but what did they? Miserable comforters are yee all:
for men, much less could they, if they would; but what did they? Miserable Comforters Are ye all:
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the Souldiers, they stript him, scorned him with his purple, crowne, reede, spat on him, smote him;
the Soldiers, they stripped him, scorned him with his purple, crown, reed, spat on him, smote him;
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the passengers, they reui•ed him, and insulting, wagging their heads and hands at him; Hey, thou that destroyest the Temple, come downe, &c The Elders and Scribes;
the passengers, they reui•ed him, and insulting, wagging their Heads and hands At him; Heigh, thou that destroyest the Temple, come down, etc. The Elders and Scribes;
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alas, they haue bought his bloud, suborned witnesses, incensed Pilate preferred Barabbas, vndertooke the guilte of his death, cryed out, Crucifie, crucifie: Ho, thou that sauedst others. His Disciples, alas:
alas, they have bought his blood, suborned Witnesses, incensed Pilate preferred Barabbas, undertook the guilt of his death, cried out, Crucify, crucify: Ho, thou that savedst Others. His Disciples, alas:
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they forsooke him, one of them forsweares him; another runs away naked, rather then hee will stay and confesse him. His mother and other friendes:
they forsook him, one of them forswears him; Another runs away naked, rather then he will stay and confess him. His mother and other Friends:
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they looke on indeed, and sorrow with him; but to his discomfort. Where the griefe is extreame, and respectes neere, partnership doth but increase sorrow. Paul chides this loue:
they look on indeed, and sorrow with him; but to his discomfort. Where the grief is extreme, and respects near, partnership does but increase sorrow. Paul chides this love:
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what doe you weeping and breaking my heart? The teares of those we loue, doe eyther slacken out hearts, or wound them.what do you weeping and breaking my heart? The tears of those we love, do either slacken out hearts, or wound them.
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Who then shall comfort him? himselfe? Sometimes our owne thoughts find a way to succour vs, vnknowne to others: no, not himselfe.
Who then shall Comfort him? himself? Sometime our own thoughts find a Way to succour us, unknown to Others: no, not himself.
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Doubtles (as Aquinas ) the influence of the higher part of the soule, was restrained from the aid of the inferiour:
Doubtless (as Aquinas) the influence of the higher part of the soul, was restrained from the aid of the inferior:
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My soule is filled with euils. Psalm. 87.4. Who then? his Father? here, here; was his hope:My soul is filled with evils. Psalm. 87.4. Who then? his Father? Here, Here; was his hope:
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If the Lord had not holpen me, my soule had almost dwelt in silence: I and my Father are one. If the Lord had not helped me, my soul had almost dwelled in silence: I and my Father Are one.
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But now (alas,) he, euen he, deliuers him into the hands of his enemies;
But now (alas,) he, even he, delivers him into the hands of his enemies;
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when he hath done, turnes his backe vpon him as a stranger; yea; he woundeth him as an enemy. The Lord would breake him.
when he hath done, turns his back upon him as a stranger; yea; he wounds him as an enemy. The Lord would break him.
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Esay, 53. 10. Yet any thing is light to the Soule, whiles the comfortes of God sustaine it:
Isaiah, 53. 10. Yet any thing is Light to the Soul, while the comforts of God sustain it:
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who can dismay, where God will relieue? But here, My God, my God, why hast thou forsaken mee? VVhat a word was here, to come from the mouth of the Sonne of GOD? My Disciples are men, weake and fearefull;
who can dismay, where God will relieve? But Here, My God, my God, why hast thou forsaken me? What a word was Here, to come from the Mouth of the Son of GOD? My Disciples Are men, weak and fearful;
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No maruell, if they forsake mee. The Iewes are themselues, cruell and obstinate. Men are men, gracelesse, and vnthankefull.
No marvel, if they forsake me. The Iewes Are themselves, cruel and obstinate. Men Are men, graceless, and unthankful.
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Diuels are according to their nature, spightfull and malitious. All these doe but their kind; and let them doe it:
Devils Are according to their nature, spiteful and malicious. All these do but their kind; and let them do it:
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but thou, O Father, thou that hast said; This is my welbeloued sonne, in whome I am well pleased :
but thou, Oh Father, thou that hast said; This is my well-beloved son, in whom I am well pleased:
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thou of whome I haue said, It is my father that glorifies mee, what? forsaken me ? Not onely brought me to this shame, smitten me, vnregarded me;
thou of whom I have said, It is my father that Glorifies me, what? forsaken me? Not only brought me to this shame, smitten me, unregarded me;
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but, as it were, forgotten, yea, forsaken me? What, euen me, my Father? How many of thy constant seruants haue suffered heauie things:
but, as it were, forgotten, yea, forsaken me? What, even me, my Father? How many of thy constant Servants have suffered heavy things:
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yet in the multitudes of the sorrowes of their hearts, thy presence and comforts haue refreshed their souls.
yet in the Multitudes of the sorrows of their hearts, thy presence and comforts have refreshed their Souls.
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Hast thou relieued them, and doest thou forsake me? mee, thine onely, deare, naturall, eternall sonne.
Hast thou relieved them, and dost thou forsake me? me, thine only, deer, natural, Eternal son.
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O yee heauens and earth, how could you stand, whiles the Maker of you thus complained. Yee stoode;
O ye heavens and earth, how could you stand, while the Maker of you thus complained. Ye stood;
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but partaking after a sort of his Passion:
but partaking After a sort of his Passion:
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the earth trembled and shooke, her rockes tore, her graues opened, the heauens withdrew their light,
the earth trembled and shook, her Rocks tore, her graves opened, the heavens withdrew their Light,
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as not daring to behold this sad and fearefull spectacle.
as not daring to behold this sad and fearful spectacle.
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Oh deare Christians, how should these earthen and rocky hearts of ours shake, and rend in peeces at this Meditation? how should our faces be couered with darkenesse,
O deer Christians, how should these earthen and rocky hearts of ours shake, and rend in Pieces At this Meditation? how should our faces be covered with darkness,
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and our ioy be turned into heauinesse? All these voyces and teares, and sweats,
and our joy be turned into heaviness? All these voices and tears, and sweats,
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& pangs are for vs, yea, from vs. Shall the Sonne of God thus smart for our sinnes,
& pangs Are for us, yea, from us Shall the Son of God thus smart for our Sins,
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yea with our sinnes and shall not we grieue for our owne? shall hee weepe to vs in this Market place,
yea with our Sins and shall not we grieve for our own? shall he weep to us in this Market place,
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and shall not we mourne? Nay, shall •e sweat and bleed for vs, and shall not we weepe for our selues? Shall he thus lamentably shrieke out, vnder his Fathers wrath,
and shall not we mourn? Nay, shall •e sweat and bleed for us, and shall not we weep for our selves? Shall he thus lamentably shriek out, under his Father's wrath,
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and shall not wee tremble? Shall the heauens and earth suffer with him, and we suffer nothing? I call you not to a weake & idle pitty of our glorious Sauiour:
and shall not we tremble? Shall the heavens and earth suffer with him, and we suffer nothing? I call you not to a weak & idle pity of our glorious Saviour:
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to what purpose? His iniurie was our glory. No, no; Yee daughters of Ierusalem, weepe not for me; but weepe for your selues :
to what purpose? His injury was our glory. No, no; Ye daughters of Ierusalem, weep not for me; but weep for your selves:
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for our sins, that haue done this; not for his sorrow that suffered it: not for his pangs, that were;
for our Sins, that have done this; not for his sorrow that suffered it: not for his pangs, that were;
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but for our own, that should haue been, and (if wee repent not) shall be.
but for our own, that should have been, and (if we Repent not) shall be.
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Oh how grieuous, how deadly are our sinnes, that cost the sonne of God (besides blood) so much torment? how farre are our soules gone, that could not be ransomed with any easier price? that that tooke so much of this infinite Redeemer of men, God and man,
O how grievous, how deadly Are our Sins, that cost the son of God (beside blood) so much torment? how Far Are our Souls gone, that could not be ransomed with any Easier price? that that took so much of this infinite Redeemer of men, God and man,
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how can it chuse but swallow vp and confound thy soule, which is but finite and sinfull? If thy soule had been in his soules stead, what had become of it? it shall be,
how can it choose but swallow up and confound thy soul, which is but finite and sinful? If thy soul had been in his Souls stead, what had become of it? it shall be,
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if his were not in steade of thine.
if his were not in stead of thine.
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This weight that lies thus heauy on the Son of God, and wrung from him these teares, sweat, bloud,
This weight that lies thus heavy on the Son of God, and wrung from him these tears, sweat, blood,
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and these vnconceiueable grones of his afflicted spirit, how should it chuse but presse downe thy soule to the bottome of hell? & so it will doe,
and these unconceivable groans of his afflicted Spirit, how should it choose but press down thy soul to the bottom of hell? & so it will do,
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if he haue not suffered it for thee, thou must and shalt suffer it for thy selfe.
if he have not suffered it for thee, thou must and shalt suffer it for thy self.
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Goe now thou lewde man, and make thy selfe merry with thy sins; laugh at the vncleanenesses, or bloodinesse of thy youth:
Go now thou lewd man, and make thy self merry with thy Sins; laugh At the vncleanenesses, or bloodiness of thy youth:
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thou little knowest the price of a sinne:
thou little Knowest the price of a sin:
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thy soule shall do, thy Sauiour did, when he cryed out, to the amazement of Angels, & horror of men;
thy soul shall do, thy Saviour did, when he cried out, to the amazement of Angels, & horror of men;
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My God, my God, why hast thou forsaken me? But now no more of this;My God, my God, why hast thou forsaken me? But now no more of this;
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It is finished: the greater conflict, the more happy victory.It is finished: the greater conflict, the more happy victory.
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Well doth he find and feele of his Father, what his type said before, He will not chide alwayes,
Well does he find and feel of his Father, what his type said before, He will not chide always,
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nor keepe his anger for euer. It is fearefull; but in him, short: eternal to sinners;nor keep his anger for ever. It is fearful; but in him, short: Eternal to Sinners;
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short to his Sonne, in whome the Godhead dwelt bodily. Behold; this storme, wherewith all the powers of the world were shaken, is now ouer.
short to his Son, in whom the Godhead dwelled bodily. Behold; this storm, wherewith all the Powers of the world were shaken, is now over.
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The Elders, Pharisies, Iudas, the soldiers, Priests, witnesses, Iudges, thieues, Executioners, diuels, haue all tired them selues in vaine, with their owne malice;
The Elders, Pharisees, Iudas, the Soldiers, Priests, Witnesses, Judges, thieves, Executioners, Devils, have all tired them selves in vain, with their own malice;
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and he triumphs ouer them all, vpon the throne of his Crosse:
and he Triumphos over them all, upon the throne of his Cross:
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his enemies are vanquisht, his father satisfied, his soule with this word at rest and glory;
his enemies Are vanquished, his father satisfied, his soul with this word At rest and glory;
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It is finished. Now there is no more betraying, agonies, araignements, scourgings, scoffing, crucifying, conflicts, terrors; all is finished.It is finished. Now there is no more betraying, agonies, araignements, scourgings, scoffing, crucifying, conflicts, terrors; all is finished.
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Alas beloued, and will we not yet let the sonne of God be at rest? do we now againe goe about to fetch him out of his glory, to scorne and crucifie him? I feare to say it: Gods spirit dare and doth;
Alas Beloved, and will we not yet let the son of God be At rest? do we now again go about to fetch him out of his glory, to scorn and crucify him? I Fear to say it: God's Spirit Dare and does;
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They crucifie againe to themselues the Sonne of God, and make a mocke of him. To themselues, not in himselfe:They crucify again to themselves the Son of God, and make a mock of him. To themselves, not in himself:
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that they cannot, it is no thanke to them; they would doe it.
that they cannot, it is no thank to them; they would do it.
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See and consider, the notoriously-sinfull conuersations of those, that should be Christians, offer violence vnto our glorified Sauiour, they stretch their hands to heauen,
See and Consider, the notoriously-sinfull conversations of those, that should be Christians, offer violence unto our glorified Saviour, they stretch their hands to heaven,
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and pull him downe from his throne, to his Crosse: they teare him with thornes, pearce him with nayles, load him with reproches.
and pull him down from his throne, to his Cross: they tear him with thorns, pierce him with nails, load him with Reproaches.
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Thou hatest the Iewes, spittest at the name of Iudas, railest on Pilate, condemnest the cruel butchers of Christ;
Thou Hatest the Iewes, spittest At the name of Iudas, railest on Pilate, Condemnest the cruel butchers of christ;
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yet, thou canst blaspheme, and sweare him quite ouer, curse, swagger, lie, oppresse, boile with lust, scoffe, riot,
yet, thou Canst Blaspheme, and swear him quite over, curse, swagger, lie, oppress, boil with lust, scoff, riot,
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and liuest like a debauched man; yea, like an humaine Beast; yea, like an vncleane Diuell.
and Livest like a debauched man; yea, like an human Beast; yea, like an unclean devil.
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Cry Hosanna as long as thou wilt; thou art a Pilate, a Iew, a Iudas, an Executioner of the Lord of life;
Cry Hosanna as long as thou wilt; thou art a Pilate, a Iew, a Iudas, an Executioner of the Lord of life;
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and so much greater shall thy iudgement be, by how much thy light and his glory, is more.
and so much greater shall thy judgement be, by how much thy Light and his glory, is more.
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Oh, beloued, is it not enough that he died once for vs? VVere those paines so light, that wee should euery day redouble them? Is this the entertainment that so gracious a Sauiour hath deserued of vs by dying? Is this the recompence of that infinite loue of his, that thou shouldest thus cruelly vexe and wound him with thy sinnes? Euery of our sinnes is a thorne;
O, Beloved, is it not enough that he died once for us? Were those pains so Light, that we should every day redouble them? Is this the entertainment that so gracious a Saviour hath deserved of us by dying? Is this the recompense of that infinite love of his, that thou Shouldst thus cruelly vex and wound him with thy Sins? Every of our Sins is a thorn;
uh, j-vvn, vbz pn31 xx av-d cst pns31 vvd a-acp p-acp pno12? vbdr d n2 av j, cst pns12 vmd d n1 vvi pno32? vbz d dt n1 cst av j dt n1 vhz vvn pp-f pno12 p-acp vvg? vbz d dt n1 pp-f cst j n1 pp-f png31, cst pns21 vmd2 av av-j vvi cc vvi pno31 p-acp po21 n2? d pp-f po12 n2 vbz dt n1;
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and nayle, and speare to him: while thou pourest down thy drunken carowses, thou giuest thy Sauiour a potion of gall;
and nail, and spear to him: while thou pourest down thy drunken carouses, thou givest thy Saviour a potion of Gall;
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while thou despisest his poore seruants, thou spittest on his face, while thou puttest on thy proud dresses,
while thou Despisest his poor Servants, thou spittest on his face, while thou puttest on thy proud Dresses,
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and liftest vp thy vaine heart with high conceites, thou s•ttest a Crowne of thornes on his heade:
and liftest up thy vain heart with high conceits, thou s•ttest a Crown of thorns on his head:
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while thou wringest and oppressest his poore children, thou whippest him, and drawest bloud of his hands & feet.
while thou wringest and oppressest his poor children, thou whippest him, and drawest blood of his hands & feet.
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Thou hypocrite, how darest thou offer to receiue the Sacrament of GOD, with that hand, which is thus imbrued with the bloud of him whome thou receiuest? In euery Ordinary, thy prophane tong walkes, in the disgrace of the religious and conscionable.
Thou hypocrite, how Darest thou offer to receive the Sacrament of GOD, with that hand, which is thus imbrued with the blood of him whom thou receivest? In every Ordinary, thy profane tonge walks, in the disgrace of the religious and conscionable.
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Thou makest no scruple of thine owne sins, and scornest those that doe: Not to be wicked, is crime enough:
Thou Makest no scruple of thine own Sins, and Scornest those that do: Not to be wicked, is crime enough:
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heare him that saith, Saul, Saul why persecutest thou me? Saul strikes at Damascus: Christ suffers in heauen. Thou strikest;
hear him that Says, Saul, Saul why Persecutest thou me? Saul strikes At Damascus: christ suffers in heaven. Thou strikest;
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Christ Iesus smarteth, and will reuenge. These are the (NONLATINALPHABET) afterings of Christs sufferings: in himselfe it is finished ;
christ Iesus smarteth, and will revenge. These Are the () afterings of Christ sufferings: in himself it is finished;
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in his members it is not, till the world be finished. We must toile, & grone, and bleed; that we may raigne;
in his members it is not, till the world be finished. We must toil, & groan, and bleed; that we may Reign;
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if he had not done so, Jt had not beene finished. This is our warfare; this is the region of our sorow and death.
if he had not done so, It had not been finished. This is our warfare; this is the region of our sorrow and death.
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Now are we set vpon the sandie pauement of our Theater, and are matched with all sortes of euills;
Now Are we Set upon the sandy pavement of our Theater, and Are matched with all sorts of evils;
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euill men, euill spirits, euill accidents; and (which are worst) our owne euill heartes;
evil men, evil spirits, evil accidents; and (which Are worst) our own evil hearts;
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tentations, crosses, persecutions, siknesses, wants, infamies, death; all these must in our courses, be incountered by the law of our profession.
tentations, Crosses, persecutions, Sicknesses, Wants, infamies, death; all these must in our courses, be encountered by the law of our profession.
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What should we doe but striue & suffer, as our Generall hath done;
What should we do but strive & suffer, as our General hath done;
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that we may raigne as he doth, and once triumph in our Consummatum est? God and his Angells sit vpon the Scaffolds of heauen, and behold vs: our Crowne is ready;
that we may Reign as he does, and once triumph in our Consummatum est? God and his Angels fit upon the Scaffolds of heaven, and behold us: our Crown is ready;
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our day of deliuerance shall come; yea, our redemption is neare: when all teares shall be wipt from our eyes;
our day of deliverance shall come; yea, our redemption is near: when all tears shall be wiped from our eyes;
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and we that haue sowne in teares, shall reape in ioy.
and we that have sown in tears, shall reap in joy.
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In the mean time, let vs possesse our soules, not in patience onely, but in comfort:
In the mean time, let us possess our Souls, not in patience only, but in Comfort:
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let vs adore and magnifie our Sauiour in his sufferings, and imitate him in our owne:
let us adore and magnify our Saviour in his sufferings, and imitate him in our own:
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our sorrowes shall haue an end; our ioyes shall not: our paines shall soone bee finished;
our sorrows shall have an end; our Joys shall not: our pains shall soon be finished;
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our glory shall bee finished, but neuer ended. Thus his sufferinges are finished;
our glory shall be finished, but never ended. Thus his sufferings Are finished;
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now together with them, Mans saluation. Who knowes not, that man had made himselfe a deepe debter, a bankrupt,
now together with them, men salvation. Who knows not, that man had made himself a deep debtor, a bankrupt,
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an out-law to GOD? Our sinnes are our debts, & by sinnes, death.
an outlaw to GOD? Our Sins Are our debts, & by Sins, death.
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Now, in this word and act, our sinnes are discharged, death endured, & therefore we cleared:
Now, in this word and act, our Sins Are discharged, death endured, & Therefore we cleared:
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the debt is paid, the score is crossed, the Creditor satisfied, the Debters acquitted, and since there was no other quarrell saued:
the debt is paid, the score is crossed, the Creditor satisfied, the Debtors acquitted, and since there was no other quarrel saved:
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we are all sicke and that mortally: Sinne is the disease of the soule: Quot vitia, ••t febres, saith Chrysostome ;
we Are all sick and that mortally: Sin is the disease of the soul: Quot Vices, ••t febres, Says Chrysostom;
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so many sinnes, so many Feauers, and those pestilent.
so many Sins, so many Fevers, and those pestilent.
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What wonder is it, that wee haue so much plague, while wee haue so much sinne? Our Sauiour is the Physitian? The whole need not the Physitian, but the sicke :
What wonder is it, that we have so much plague, while we have so much sin? Our Saviour is the physician? The Whole need not the physician, but the sick:
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wherein? Hee healeth all our infirmities: he healeth them after a miraculous manner; not by giuing vs receites, but by taking our receites for vs. A wonderfull Physition;
wherein? He heals all our infirmities: he heals them After a miraculous manner; not by giving us receits, but by taking our receits for us A wonderful physician;
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a wonder full course of cure One while he would cure vs by abstinence; our superfluity, by his forty dayes emptinesse ▪ according to that old Rule;
a wonder full course of cure One while he would cure us by abstinence; our superfluity, by his forty days emptiness ▪ according to that old Rule;
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Hunger cures the diseases of Gluttony. Another while, by Exercise:
Hunger cures the diseases of Gluttony. another while, by Exercise:
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Hee went vpp ▪ and downe from Citie to Citie, and in the day was preaching in the Temple, in the night, praying in the Mount. Then, by dyet;He went vpp ▪ and down from city to city, and in the day was preaching in the Temple, in the night, praying in the Mount. Then, by diet;
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Take, eate, this is my body : and, Let this cuppe passe. After that yet, by sweat;Take, eat, this is my body: and, Let this cup pass. After that yet, by sweat;
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such a sweate as neuer was; a bloudy one: yet more by incision; they pearced his hands, feet, side: and yet againe by potion;
such a sweat as never was; a bloody one: yet more by incision; they pierced his hands, feet, side: and yet again by potion;
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a bitter potion of vineger and gall. And lastly, which is both the strangest, and strongest receit of all, by dying:
a bitter potion of vinegar and Gall. And lastly, which is both the strangest, and Strongest receipt of all, by dying:
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Which dyed for vs; that whether we wake or sleepe, wee should liue together with him. Which died for us; that whither we wake or sleep, we should live together with him.
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We need no more, we can go no further;
We need no more, we can go no further;
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there can bee no more physicke of this kind ▪ there are cordials after these, of his Resurrection and Ascension; no more penall receites.
there can be no more physic of this kind ▪ there Are cordials After these, of his Resurrection and Ascension; no more penal receits.
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By this bloud we haue redemption, Ephes, 1.7. Iustification, Rom. 3.24. Reconciliation, Colos. 1 20. Sanctification, 1. Pet. 1.2. Entrance into glory, Heb. 10.19. Is it not now finished? Woe were vs, if hee had left but one mite of satisfaction vpon our score, to be discharged by our soules:
By this blood we have redemption, Ephesians, 1.7. Justification, Rom. 3.24. Reconciliation, Colos 1 20. Sanctification, 1. Pet. 1.2. Entrance into glory, Hebrew 10.19. Is it not now finished? Woe were us, if he had left but one mite of satisfaction upon our score, to be discharged by our Souls:
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and woe bee to them that derogate from Christ, that they may charge themselues;
and woe be to them that derogate from christ, that they may charge themselves;
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that botch vp these al-sufficiently meritorious sufferinges of Christ, as imperfect with the superfluities of flesh and bloud.
that botch up these al-sufficiently meritorious sufferings of christ, as imperfect with the superfluities of Flesh and blood.
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Maledictus homo, qui spem ponit in homine. We may not with patience see Christ wrongde by his false friendes:Maledictus homo, qui spem Ponit in homine. We may not with patience see christ wrongde by his false Friends:
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As that heroical Luther said in the like; Cursed be the silence that here forbeareth. To be short, here be two iniuries intollerable;
As that heroical Luther said in the like; Cursed be the silence that Here forbeareth. To be short, Here be two injuries intolerable;
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both giue Christ the lie vpon his Crosse: It is finished. No, somewhat remaines: the fault is discharged, not the punishment.
both give christ the lie upon his Cross: It is finished. No, somewhat remains: the fault is discharged, not the punishment.
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Of punishments, the eternall is quit, not the temporall. It is finished by Christ : No, there wants yet much;
Of punishments, the Eternal is quit, not the temporal. It is finished by christ: No, there Wants yet much;
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the satisfactions of Saints applyed by his Vicar; adde mens sufferings to Christs, then the treasure is full;
the satisfactions of Saints applied by his Vicar; add men's sufferings to Christ, then the treasure is full;
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till then, It is not finished. Two qualities striue for the first place in these two opinions; Impietie and absurdity;
till then, It is not finished. Two qualities strive for the First place in these two opinions; Impiety and absurdity;
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I know not whither to prefer. For impietie; here is GOD taxed of iniustice, vnmercifulnesse, insufficiencie, falshood.
I know not whither to prefer. For impiety; Here is GOD taxed of injustice, unmercifulness, insufficiency, falsehood.
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Of iniustice, that he forgiues a sinne, and yet punishes for that which he hath forgiuen:
Of injustice, that he forgives a sin, and yet Punishes for that which he hath forgiven:
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vnmercifulnesse, that hee forgiues not while he forgiues, but dooth it by halfes; insufficiencie, that his raunsome must bee supplyed by men:unmercifulness, that he forgives not while he forgives, but doth it by halves; insufficiency, that his ransom must be supplied by men:
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Falshood, in that hee sayth, It is finished, when it is not.Falsehood, in that he say, It is finished, when it is not.
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For Absurdity, how grosse and monstrous are these Positions? that at once the same sinne should bee remitted and retained;
For Absurdity, how gross and monstrous Are these Positions? that At once the same sin should be remitted and retained;
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that there should bee a punishment, where there is no fault: that, what could strike off our eternall punishment, did not wipe off the temporall;
that there should be a punishment, where there is no fault: that, what could strike off our Eternal punishment, did not wipe off the temporal;
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that hee which paid our pounds, sticks at our farthings, that God will retain what man may discharge, that it is, and is not finished.
that he which paid our pounds, sticks At our farthings, that God will retain what man may discharge, that it is, and is not finished.
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If there bee any opinions, whose mention confutes them, these are they. None can be more vaine, none had more neede of soliditie:
If there be any opinions, whose mention confutes them, these Are they. None can be more vain, none had more need of solidity:
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for, this proppe beares vppe alone, the weight of all those millions of Indulgences, which Rome creates and selles to the worlde.
for, this prop bears up alone, the weight of all those millions of Indulgences, which Room creates and sells to the world.
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That Strumpet would well neere goe naked, if this were not. These spirituall Treasures, fetch in the Temporall:
That Strumpet would well near go naked, if this were not. These spiritual Treasures, fetch in the Temporal:
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which yet our reuerend and learned Fulke, iustly cals a most blasphemous & beggerly principle: it bringes in whole chests, yea mines of gold, like the Popes Indies:
which yet our reverend and learned Fulke, justly calls a most blasphemous & beggarly principle: it brings in Whole chests, yea mines of gold, like the Popes Indies:
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and hath not so much as a ragge of proofe to couer it, whether of Antiquity, of Reason, of Scripture.
and hath not so much as a rag of proof to cover it, whither of Antiquity, of Reason, of Scripture.
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Not of Antiquity, for, these Iubilie Proclamations beganne but about three hundred yeares agoe.
Not of Antiquity, for, these Jubilee Proclamations began but about three hundred Years ago.
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Not of Reason, how should one meere man pay for another, dispense with another, to another, by another? Not of Scripture, which hath flatly said, The bloud of Iesus Christ his sonne, purgeth vs from all sinne:
Not of Reason, how should one mere man pay for Another, dispense with Another, to Another, by Another? Not of Scripture, which hath flatly said, The blood of Iesus christ his son, Purgeth us from all sin:
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and yet I remember, that acute Sadeel hath taught mee, that this practise is according to Scripture:
and yet I Remember, that acute Sadeel hath taught me, that this practice is according to Scripture:
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what Scripture? Hee cast the money-changers out of the Temple, and said; Yee haue made my house a denne of thieues. what Scripture? He cast the money-changers out of the Temple, and said; Ye have made my house a den of thieves.
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VVhich also Joachim, their propheticall Abbot, well applies to this purpose. Some modest Doctors of Louan, would faine haue minced this Antichristian blasphemie;
Which also Joachim, their prophetical Abbot, well Applies to this purpose. some modest Doctors of Louan, would feign have minced this Antichristian blasphemy;
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who beganne to teach, that the passions of the Saints are not so by Indulgences applyed, that they become true satisfactions;
who began to teach, that the passion of the Saints Are not so by Indulgences applied, that they become true satisfactions;
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but that they onely serue to moue God, by the sight of them, to apply vnto vs Christes satisfaction.
but that they only serve to move God, by the sighed of them, to apply unto us Christ's satisfaction.
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But these meal-mouthed Diuines, were soon charmed;
But these mealmouth Divines, were soon charmed;
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foure seuerall Popes (as their Cardinall confesseth) fell vpon the necke of them, and their opinion;
foure several Popes (as their Cardinal Confesses) fell upon the neck of them, and their opinion;
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Leo the tenth, Pius the fift, Gregorie the thirteenth, and Clemens the sixt:Leo the tenth, Pius the fift, Gregory the thirteenth, and Clemens the sixt:
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and with their furious Bulles, bellow out threates against them, and tosse them in the ayre for hereticks,
and with their furious Bulls, bellow out Treats against them, and toss them in the air for Heretics,
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and teach them, vpon paine of a Curse, to speake home with Bellarmine, Passionibus sanctorum expiari delicta:
and teach them, upon pain of a Curse, to speak home with Bellarmine, Passionibus sanctorum expiari Delicta:
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and straight, Applicari nobis sanctorum passiones ad redimendas poenas, quas pro peccatis Deo de bemus : that by the sufferinges of Saintes, our sinnes are expiated; and that, by them applyed;
and straight, Applicari nobis sanctorum Passions ad redimendas poenas, quas Pro peccatis God de bemus: that by the sufferings of Saints, our Sins Are expiated; and that, by them applied;
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wee are redeemed from those punishmentes, which wee yet owe to God. Blasphemy, worthy the tearing of garments:
we Are redeemed from those punishments, which we yet owe to God. Blasphemy, worthy the tearing of garments:
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how is it finished by Christ, if men must supply? Oh blessed Sauiour, was euery drop of thy bloud enough to redeeme a world,
how is it finished by christ, if men must supply? O blessed Saviour, was every drop of thy blood enough to Redeem a world,
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and doe we yet need the helpe of men? How art thou a perfect Sauiour,
and do we yet need the help of men? How art thou a perfect Saviour,
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if our Brethren also must be our redeemers? Oh ye blessed Saints, how would you abhorre this sacrilegious glory? and with those holie Apostles,
if our Brothers also must be our redeemer's? O you blessed Saints, how would you abhor this sacrilegious glory? and with those holy Apostles,
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yea, that glorious Angell, say, Vide ne feceris ; and with those wise Virgins: lest there will not bee enough for vs, and you, goe to them that sell, and buy for your selues.
yea, that glorious Angel, say, Vide ne feceris; and with those wise Virgins: lest there will not be enough for us, and you, go to them that fell, and buy for your selves.
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For vs, we enuie not their multitude; Let them haue as many Sauiours as Saintes, and as many Saintes as men:
For us, we envy not their multitude; Let them have as many Saviour's as Saints, and as many Saints as men:
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wee know with Ambrose, Christi passio adiutore non eguit; Christs passion needes no helper : and therefore, with that worthy Martyr, dare say, None but Christ, none but Christ.
we know with Ambrose, Christ passio adiutore non eguit; Christ passion needs no helper: and Therefore, with that worthy Martyr, Dare say, None but christ, none but christ.
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Let our soules die, if he cannot saue them; let them not feare their death or torment; if he haue finished.
Let our Souls die, if he cannot save them; let them not Fear their death or torment; if he have finished.
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Heare this, thou languishing and afflicted soule: There is not one of thy sinnes, but it is paid for;
Hear this, thou languishing and afflicted soul: There is not one of thy Sins, but it is paid for;
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not one of thy debtes in the s•roll of God, but it is crossed; not one farthing of all thine infinite ransome is vnpaide. Alas, thy <2^PAGES^MISSING> prosperitie of fooles destroyeth them ; yea, the confidence of prosperity:
not one of thy debts in the s•roll of God, but it is crossed; not one farthing of all thine infinite ransom is unpaid. Alas, thy <2^PAGES^MISSING> Prosperity of Fools Destroyeth them; yea, the confidence of Prosperity:
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Thou sayest, God is mercifull, thy Sauiour bounteous, his passion absolute: All these, and yet thou mayest bee condemned. Mercifull, not vniust; bountifull, not lauish;
Thou Sayest, God is merciful, thy Saviour bounteous, his passion absolute: All these, and yet thou Mayest be condemned. Merciful, not unjust; bountiful, not lavish;
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absolutely sufficient for all, not effectuall to all. Whatsoeuer God is, what art thou? Here is the doubt: thou sayest well; Christ is the good Shepheard.
absolutely sufficient for all, not effectual to all. Whatsoever God is, what art thou? Here is the doubt: thou Sayest well; christ is the good Shepherd.
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wherein? Hee giues his life, but for whome? for his sheepe. What is this to thee?? while thou art secure, prophane, impenitent, thou art a VVolfe, or a Goate: My sheepe heare my voyce:
wherein? He gives his life, but for whom? for his sheep. What is this to thee?? while thou art secure, profane, impenitent, thou art a VVolfe, or a Goat: My sheep hear my voice:
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what is his voyce, but his preceptes? where is thine obedience to his commandements? If thou wilt not heare his law, neuer hearken to his gospel:
what is his voice, but his Precepts? where is thine Obedience to his Commandments? If thou wilt not hear his law, never harken to his gospel:
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here is no more mercy for thee, then if there were no Sauiour. He hath finished, for those in whome hee hath begunne.
Here is no more mercy for thee, then if there were no Saviour. He hath finished, for those in whom he hath begun.
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If thou haue no beginnings of grace as yet, hope not for euer finishing of saluation;
If thou have no beginnings of grace as yet, hope not for ever finishing of salvation;
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Come to me all yee that are heauie laden, saith Christ: thou shalt get nothing, if thou come when he calls thee not.Come to me all ye that Are heavy laden, Says christ: thou shalt get nothing, if thou come when he calls thee not.
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Thou art not called, and canst not be refreshed, vnlesse thou be laden, not with sin (this alone keepes thee away from God) but with conscience of sinne:
Thou art not called, and Canst not be refreshed, unless thou be laden, not with since (this alone keeps thee away from God) but with conscience of sin:
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A broken and a contrite heart, O God, thou wilt not despise. Is thy heart wounded with thy sin? doth griefe & hatred striue within thee,A broken and a contrite heart, Oh God, thou wilt not despise. Is thy heart wounded with thy since? does grief & hatred strive within thee,
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whether shal be more? are the desires of thy soule with God? doest thou long for holines, complaine of thy imperfections, struggle against thy corruptions? Thou art the man, feare not, It is finished. that law which thou wouldest haue kept and couldest not;
whither shall be more? Are the Desires of thy soul with God? dost thou long for holiness, complain of thy imperfections, struggle against thy corruptions? Thou art the man, Fear not, It is finished. that law which thou Wouldst have kept and Couldst not;
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thy Sauiour could, and did keepe for thee, that saluation which thou couldest neuer worke out alone (alas poor impotent creatures, what can we doe towardes heauen without him, which cannot moue on earth but in him:) hee alone for thee hath finished.
thy Saviour could, and did keep for thee, that salvation which thou Couldst never work out alone (alas poor impotent creatures, what can we do towards heaven without him, which cannot move on earth but in him:) he alone for thee hath finished.
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Looke vp therefore boldly to the throne of GOD, and, vpon the truth of thy repentance and faith, know, that there is no quarrell against thee in heauen, nothing but peace and ioy: All is finished:
Look up Therefore boldly to the throne of GOD, and, upon the truth of thy Repentance and faith, know, that there is no quarrel against thee in heaven, nothing but peace and joy: All is finished:
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he would be spitted on, that hee might wash thee, hee would bee couered with scornefull robes, that thy sinnes might be couered:
he would be spitted on, that he might wash thee, he would be covered with scornful robes, that thy Sins might be covered:
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he would be whipped, that thy soule might not be scourged eternally: he would thirst, that thy soule might be satisfied:
he would be whipped, that thy soul might not be scourged eternally: he would thirst, that thy soul might be satisfied:
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he would beare all his Fathers wrath, that thou mightest beare none; hee would yeelde to death, that thou mightest neuer taste of it:
he would bear all his Father's wrath, that thou Mightest bear none; he would yield to death, that thou Mightest never taste of it:
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he would be in sense for a time as forsaken of his father, that thou mightest be receiued for euer.
he would be in sense for a time as forsaken of his father, that thou Mightest be received for ever.
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Now bid thy Soule returne to her rest, and enioyne it Dauids taske. Prayse the Lord, O my soule ;
Now bid thy Soul return to her rest, and enjoin it David task. Praise the Lord, Oh my soul;
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and, What shall I render to the Lord for all his benefites? I will take the cup of saluation,
and, What shall I render to the Lord for all his benefits? I will take the cup of salvation,
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and call vpon the name of the Lord. and call upon the name of the Lord.
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And, as rauisht from thy selfe with the sweet apprehension of this mercy, call all the other creatures to the fellowshippe of this ioy, with that diuine Esay: Reioyce, O yee heauens,
And, as ravished from thy self with the sweet apprehension of this mercy, call all the other creatures to the fellowship of this joy, with that divine Isaiah: Rejoice, Oh ye heavens,
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for the Lord hath done it, showte yee lower partes of the earth, burst forth into prayses yee mountaines.
for the Lord hath done it, shout ye lower parts of the earth, burst forth into praises ye Mountains.
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for, the Lord hath redeemed Iacob, and will be glorified in Israel. And euen now, beginne that heauenlie Song, which shall neuer end with those glorified Saints; for, the Lord hath redeemed Iacob, and will be glorified in Israel. And even now, begin that heavenly Song, which shall never end with those glorified Saints;
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Prayse and honour; and glory, and power, be to him that sitteth vpon the throne, and to the Lambe for euermore. Praise and honour; and glory, and power, be to him that Sitteth upon the throne, and to the Lamb for evermore.
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Thus, our speech of Christes last wordes is finished. His last act accompanied his wordes; our speech must follow it:
Thus, our speech of Christ's last words is finished. His last act accompanied his words; our speech must follow it:
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let it not want your deuout & carefull attention; Hee bowed and gaue vp the ghost.
let it not want your devout & careful attention; He bowed and gave up the ghost.
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The Crosse was a slow death, & had more paine then speed; whence a second violence must dispatch the crucified;
The Cross was a slow death, & had more pain then speed; whence a second violence must dispatch the Crucified;
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their bones must be broken, that their hearts might breake. Our Sauiour stayes not deaths leysure, but willingly and couragiously meetes him in the way,
their bones must be broken, that their hearts might break. Our Saviour stays not death's leisure, but willingly and courageously meets him in the Way,
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and like a Champion that scornes to be ouercome, yea, knowes he cannot be, yeeldeth in the middest of his strength, that hee might by dying, vanquish death. Hee bowed and gaue vp:
and like a Champion that scorns to be overcome, yea, knows he cannot be, yields in the midst of his strength, that he might by dying, vanquish death. He bowed and gave up:
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Not bowing, because hee had giuen vp, but because hee would. Hee cried with a lowde voyce, saith Matthew. Nature was strong, hee might haue liued;
Not bowing, Because he had given up, but Because he would. He cried with a loud voice, Says Matthew. Nature was strong, he might have lived;
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but hee gaue vp the Ghost, and would die, to shew him selfe Lord of life and Death.
but he gave up the Ghost, and would die, to show him self Lord of life and Death.
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Oh wondrous example, hee that gaue life to his enemies, gaue vpp his owne: hee giues them to liue, that persecute and hate him;
O wondrous Exampl, he that gave life to his enemies, gave vpp his own: he gives them to live, that persecute and hate him;
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and himselfe will die the whiles, for those that hate him. Hee bowed and gaue vp : not they;
and himself will die the while, for those that hate him. He bowed and gave up: not they;
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they might crowne his head, they could not bow it: they might vexe his spirite; not take it away:
they might crown his head, they could not bow it: they might vex his Spirit; not take it away:
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they could not doe that without leaue; this they could not doe, because they had no leaue.
they could not do that without leave; this they could not doe, Because they had no leave.
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Hee alone would bow his head, and giue vp his Ghost: I haue power to lay downe my life:
He alone would bow his head, and give up his Ghost: I have power to lay down my life:
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Man gaue him not his life; man could not bereaue it. No man takes it from me.
Man gave him not his life; man could not bereave it. No man Takes it from me.
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Alas, who could? The high-Priestes forces, when they came against him armed; he said but, I am he, they flee and fall backward.
Alas, who could? The high-Priestes forces, when they Come against him armed; he said but, I am he, they flee and fallen backward.
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How easie a breath disperst his enemies? whom he might as easily haue bidden the earth,
How easy a breath dispersed his enemies? whom he might as Easily have bidden the earth,
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yea, hell to swallow, or fire from heauen to deuoure. Who commaunded the Diuels and they obeyed:
yea, hell to swallow, or fire from heaven to devour. Who commanded the Devils and they obeyed:
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could not haue beene attached by men:
could not have been attached by men:
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he must giue not onely leaue, but power to apprehend himselfe, else they had not liu'd to take him: hee is laide holde of; Peter fights:
he must give not only leave, but power to apprehend himself, Else they had not lived to take him: he is laid hold of; Peter fights:
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Put vp saith Christ, Thinkest thou that I cannot pray to my Father, and hee will giue mee more then 12. Legions of Angels? VVhat an Army were here? more then threescore and twelue thousand Angels,Put up Says christ, Thinkest thou that I cannot pray to my Father, and he will give me more then 12. Legions of Angels? What an Army were Here? more then threescore and twelue thousand Angels,
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and euery Angell able to subdue a world of men: hee could, but would not be rescued;
and every Angel able to subdue a world of men: he could, but would not be rescued;
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hee is led by his owne power, not by his enemies; and stands now before Pilate, like the scorne of men;
he is led by his own power, not by his enemies; and Stands now before Pilate, like the scorn of men;
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crowned, robbed, scourged, with an Ecce homo; Yet thou couldest haue no power against me, vnlesse it were giuen thee from aboue.
crowned, robbed, scourged, with an Ecce homo; Yet thou Couldst have no power against me, unless it were given thee from above.
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Behold, he himselfe must giue Pilate power against himselfe, else hee could not be condemned: he will be condemned, lifted vp, nailed; yet no death without himselfe.
Behold, he himself must give Pilate power against himself, Else he could not be condemned: he will be condemned, lifted up, nailed; yet no death without himself.
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Hee shall giue his soule an offering for sinne. Esay, 53.10. No action, that sauours of constraint, can be meritorious, hee would deserue, therefore he would suffer and die. He shall give his soul an offering for sin. Isaiah, 53.10. No actium, that savours of constraint, can be meritorious, he would deserve, Therefore he would suffer and die.
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Hee bowed his head, and gaue vp the Ghost, O gracious and bountifull Sauiour, hee might haue kept his soule within his teeth, in spight of all the world, the weakenesse of God is stronger then men:He bowed his head, and gave up the Ghost, Oh gracious and bountiful Saviour, he might have kept his soul within his teeth, in spite of all the world, the weakness of God is Stronger then men:
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and if he had but spoken the word, the heauens and earth should haue vanisht away before him: but he would not.
and if he had but spoken the word, the heavens and earth should have vanished away before him: but he would not.
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Behold, when hee saw that impotent man could not take away his soule, he gaue it vp,
Behold, when he saw that impotent man could not take away his soul, he gave it up,
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and would die, that we might liue. See here a Sauiour, that can contemne his own life for ours:
and would die, that we might live. See Here a Saviour, that can contemn his own life for ours:
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& cares not to be dissolued in himselfe, that we might be vnited to his Father.
& Cares not to be dissolved in himself, that we might be united to his Father.
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Skinne for skinne, saith the Diuell, and all that hee hath, a man will giue for his life. Skin for skin, Says the devil, and all that he hath, a man will give for his life.
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Loe here to proue Sathan a lyer, skin and life and all, hath Christ Iesus giuen for vs. We are besotted with the earth,
Lo Here to prove Sathan a liar, skin and life and all, hath christ Iesus given for us We Are besotted with the earth,
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and make base shifts to liue;
and make base shifts to live;
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one with a maimed bodie, another with a periured soule, a third with a rotten name:
one with a maimed body, Another with a perjured soul, a third with a rotten name:
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and how many had rather neglect their soule, then their life, and will rather renounce and curse GOD,
and how many had rather neglect their soul, then their life, and will rather renounce and curse GOD,
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then die? It is a shame to tell; many of vs Christians dote vpon life, and tremble at death;
then die? It is a shame to tell; many of us Christians dote upon life, and tremble At death;
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and shew our selues fooles in our excesse of loue, Cowards in our feare. Peter denies Christ thrice, and forsweares him;
and show our selves Fools in our excess of love, Cowards in our Fear. Peter Denies christ thrice, and forswears him;
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Marcellinus twice casts graines of incense into the Idolles fire; Ecebolius turnes thrice; Spira reuolts and despaires:Marcellinus twice Cast grains of incense into the Idols fire; Ecebolius turns thrice; Spira revolts and despairs:
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Oh let mee liue, saith the fearefull soule.
O let me live, Says the fearful soul.
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Whither dost thou reserue thy selfe, thou weake and timorous Creature? or what wouldest thou doe with thy selfe? Thou hast not thus learned Christ:
Whither dost thou reserve thy self, thou weak and timorous Creature? or what Wouldst thou do with thy self? Thou hast not thus learned christ:
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hee dies voluntarily for thee, thou wilt not bee forced to die for him: hee gaue vp the Ghost for thee:
he die voluntarily for thee, thou wilt not be forced to die for him: he gave up the Ghost for thee:
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thou wilt not let others take it from thee for him, thou wilt not let him take it for himselfe.
thou wilt not let Others take it from thee for him, thou wilt not let him take it for himself.
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VVhen I looke backe to the first Christians, and compare their zealous contempt of death with our backewardnesse:
When I look back to the First Christians, and compare their zealous contempt of death with our backwardness:
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I am at once amased and ashamed:
I am At once amazed and ashamed:
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I see there euen women (the feebler sexe) running with their little ones in their armes,
I see there even women (the feebler sex) running with their little ones in their arms,
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for the preferment of martyrdome, and ambitiously striuing for the next blow.
for the preferment of martyrdom, and ambitiously striving for the next blow.
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I see holy and tender virgins, chusing rather a sore and shamefull death, then honourable Espousals.
I see holy and tender Virgins, choosing rather a soar and shameful death, then honourable Espousals.
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I heare the blessed Martyrs, intreating their Tyrants and tormentors for the honour of dying: Jgnatius, amongst the rest, fearing least the beastes will not deuoure him:
I hear the blessed Martyrs, entreating their Tyrants and tormentors for the honour of dying: Ignatius, among the rest, fearing least the beasts will not devour him:
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and vowing the first violence to them, that he might bee dispatched.
and vowing the First violence to them, that he might be dispatched.
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And, what lesse courage was there, in our memorable and glorious forefathers of the last of this age? and doe wee, their cold and feeble ofspring, looke pale at the face of a faire and naturall death;
And, what less courage was there, in our memorable and glorious Forefathers of the last of this age? and do we, their cold and feeble offspring, look pale At the face of a fair and natural death;
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abhorre the violent, though for Christ? Alas, how haue we gathered rust with our long peace? Our vnwillingnesse is from inconsideration, from distrust.
abhor the violent, though for christ? Alas, how have we gathered rust with our long peace? Our unwillingness is from inconsideration, from distrust.
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Looke but vp to Christ Iesus vpon his Crosse, and see him bowing his head, and breathing out his soule, and these feares shall vanish:
Look but up to christ Iesus upon his Cross, and see him bowing his head, and breathing out his soul, and these fears shall vanish:
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he died, and wouldest thou liue? he gaue vpp the Ghost, and wouldest thou keepe it? whome wouldest thou follow,
he died, and Wouldst thou live? he gave vpp the Ghost, and Wouldst thou keep it? whom Wouldst thou follow,
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if not thy Redeemer? If thou die not, if not willingly, thou goest contrary to him, and shalt neuer meete him.
if not thy Redeemer? If thou die not, if not willingly, thou goest contrary to him, and shalt never meet him.
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Though thou shouldest euery day die a death for him, thou couldest neuer requite his one death,
Though thou Shouldst every day die a death for him, thou Couldst never requite his one death,
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and doest thou sticke at one? Euery word hath his force, both to him & thee:
and dost thou stick At one? Every word hath his force, both to him & thee:
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hee died, which is Lord of life, and commander of death; thou art but a tenant of life, a subiect of death;
he died, which is Lord of life, and commander of death; thou art but a tenant of life, a Subject of death;
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And yet it was not a dying, but a giuing vp, not of a vanishing & aerie breath,
And yet it was not a dying, but a giving up, not of a vanishing & aerie breath,
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but of a spirituall soule, which after separation, hath an entire life in it selfe. He gaue vpp the Ghost :
but of a spiritual soul, which After separation, hath an entire life in it self. He gave vpp the Ghost:
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he died, that hath both ouercome and sanctified, and sweetned death. What fearest thou? hee hath puld out the sting and malignity of death.
he died, that hath both overcome and sanctified, and sweetened death. What Fearest thou? he hath pulled out the sting and malignity of death.
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If thou bee a Christian, carry it in thy bosome, it hurts thee not.
If thou be a Christian, carry it in thy bosom, it hurts thee not.
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Darest thou not trust thy Redeemer? If hee had not dyed, death had beene a Tyrant, now hee is a slaue.
Darest thou not trust thy Redeemer? If he had not died, death had been a Tyrant, now he is a slave.
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O Death where is thy sting? O Graue where is thy victory? Yet the Spirite of God saith not, he dyed,Oh Death where is thy sting? O Grave where is thy victory? Yet the Spirit of God Says not, he died,
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but gaue vpp the Ghost. The verie Heathen Poet saith: Hee durst not say, that a good man dies.
but gave vpp the Ghost. The very Heathen Poet Says: He durst not say, that a good man die.
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It is worth the noting (mee thinkes) that when Saint Luke would describe to vs the death of Ananias and Sapphira, he sayeth (NONLATINALPHABET) hee expired :
It is worth the noting (me thinks) that when Saint Lycia would describe to us the death of Ananias and Sapphira, he Saith () he expired:
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but when Saint Iohn would describe Christs death, hee saith, NONLATINALPHABET hee gaue vp the Ghost: but when Saint John would describe Christ death, he Says, he gave up the Ghost:
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how? how gaue hee it vpp, and whither? so, as after a sort hee retained it:
how? how gave he it vpp, and whither? so, as After a sort he retained it:
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his soule parted from his body; his Godhead was neuer distracted eyther from soule or body:
his soul parted from his body; his Godhead was never distracted either from soul or body:
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this vnion is not in nature, but in person. If the natures of Christ could be diuided, each would haue his subsistence;
this Union is not in nature, but in person. If the nature's of christ could be divided, each would have his subsistence;
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so there should be more persons. God forbid, one of the natures therefore may haue a separation in it selfe: the soule from the body:
so there should be more Persons. God forbid, one of the nature's Therefore may have a separation in it self: the soul from the body:
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one nature cannot be separate from other, or eyther nature from the person. If you cannot conceiue, wonder:
one nature cannot be separate from other, or either nature from the person. If you cannot conceive, wonder:
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the Sonne of GOD hath wedded vnto himselfe our humanity, without all possibility of diuorce;
the Son of GOD hath wedded unto himself our humanity, without all possibility of divorce;
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the body hangs on the Crosse, the soule is yeelded, the Godhead is euiternally vnited to them both; acknowledges, sustaines them both.
the body hangs on the Cross, the soul is yielded, the Godhead is euiternally united to them both; acknowledges, sustains them both.
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The soule in his agonie feeles not the presence of the God head; the body vpon the Crosse feeles not the presence of the soule.
The soul in his agony feels not the presence of the God head; the body upon the Cross feels not the presence of the soul.
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Yet as the Fathers of Chalcedon say truely, (NONLATINALPHABET,) indiuisibly, inseparably is the Godhead, with both of these, still and euer, one and the same person.
Yet as the Father's of Chalcedon say truly, (,) indivisibly, inseparably is the Godhead, with both of these, still and ever, one and the same person.
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The Passion of Christ (as Augustine ) was the sleepe of his Diuinity: so I may say:
The Passion of christ (as Augustine) was the sleep of his Divinity: so I may say:
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The death of Christ, was the sleepe of his humanity.
The death of christ, was the sleep of his humanity.
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If hee sleepe, he shall doe well, said that Disciple, of Lazarus ▪ Death was too weake to dissolue the eternall bonds of this heauenly coniunction.If he sleep, he shall do well, said that Disciple, of Lazarus ▪ Death was too weak to dissolve the Eternal bonds of this heavenly conjunction.
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Let not vs Christians go too much by sense; wee may be firmely knit to God, & not feele it:
Let not us Christians go too much by sense; we may be firmly knit to God, & not feel it:
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thou canst not hope to be so neare to thy God as Christ was, vnited personally:
thou Canst not hope to be so near to thy God as christ was, united personally:
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thou canst not feare, that God should seeme more absent from thee, then hee did from his owne Sonne;
thou Canst not Fear, that God should seem more absent from thee, then he did from his own Son;
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yet was hee still one with both body and soule, when they were diuided from themselues:
yet was he still one with both body and soul, when they were divided from themselves:
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whē he was absent to sense; he was present to faith; when absent in vision, yet in vnion one, and the same:
when he was absent to sense; he was present to faith; when absent in vision, yet in Union one, and the same:
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so will hee be to thy soule, when it is at worst. Hee is thine, and thou art his:
so will he be to thy soul, when it is At worst. He is thine, and thou art his:
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if thy hold seeme loosened, his is not. When temptations will not let thee see him, hee sees thee, and possesses thee;
if thy hold seem loosened, his is not. When temptations will not let thee see him, he sees thee, and Possesses thee;
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only belieue thou against sense, aboue hope; & though he kill thee, yet trust in him.
only believe thou against sense, above hope; & though he kill thee, yet trust in him.
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Whither gaue hee it vp? Himselfe expresses ▪ Father, into thy handes, and, This day thou shalt bee with mee in Paradise.
Whither gave he it up? Himself Expresses ▪ Father, into thy hands, and, This day thou shalt be with me in Paradise.
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It is iustice to restore whence wee receiue; Into thy hands. He knew where it should be both safe & happie: true;
It is Justice to restore whence we receive; Into thy hands. He knew where it should be both safe & happy: true;
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hee might bee bold (thou saist) as the Sonne with the father. The seruants haue done so;
he might be bold (thou Sayest) as the Son with the father. The Servants have done so;
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Dauid before him, Steuen after him. And least wee should not thinke it our common right;David before him, Stephen After him. And lest we should not think it our Common right;
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Father sayth hee, I will that those thou hast giuen me, may be with me, euen where I am :Father say he, I will that those thou hast given me, may be with me, even where I am:
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hee willes it, therefore it must bee. It is not presumption, but faith, to charge God with thy spirite;
he wills it, Therefore it must be. It is not presumption, but faith, to charge God with thy Spirit;
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neither can there euer bee any belieuing soule so meane, that hee should refuse it:
neither can there ever be any believing soul so mean, that he should refuse it:
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all the feare is in thy selfe, how canst thou trust thy iewell with a stranger? What sodaine familiarity is this? God hath beene with thee, and gone by thee; thou hast not saluted him:
all the Fear is in thy self, how Canst thou trust thy jewel with a stranger? What sudden familiarity is this? God hath been with thee, and gone by thee; thou hast not saluted him:
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and now in all the hast, thou bequeathest thy soule to him ▪ On what acquaintance? how desperate is this carelesnesse.
and now in all the haste, thou bequeathest thy soul to him ▪ On what acquaintance? how desperate is this carelessness.
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If thou haue but a little money, whither thou keepe it, thou layest it vp in the Temple of trust; or whether thou let it;
If thou have but a little money, whither thou keep it, thou layest it up in the Temple of trust; or whither thou let it;
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thou art sure of good assurance, sound bonds; if but a litle land;
thou art sure of good assurance, found bonds; if but a little land;
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how carefully dost thou make firme conueyances to thy desired heires? If goods, thy will hath taken secure order, who shall enioy them;
how carefully dost thou make firm conveyances to thy desired Heirs? If goods, thy will hath taken secure order, who shall enjoy them;
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wee need not teach you Citizēs to make sure worke for your estates:
we need not teach you Citizens to make sure work for your estates:
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if Children, thou disposest of them in trades, with portions, onely of thy soule (which is thy self) thou knowest not what shall become.
if Children, thou disposest of them in trades, with portions, only of thy soul (which is thy self) thou Knowest not what shall become.
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The world must haue it no more; thy selfe wouldst keepe it, but thou knowest thou canst not: Sathan would haue it;
The world must have it no more; thy self Wouldst keep it, but thou Knowest thou Canst not: Sathan would have it;
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and thou knowest not whether hee shall: thou wouldest haue God haue it; and thou knowest not whether hee will;
and thou Knowest not whither he shall: thou Wouldst have God have it; and thou Knowest not whither he will;
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yea, thy heart is now ready with Pharaoh to say;
yea, thy heart is now ready with Pharaoh to say;
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Who is the Lord? O the fearefull and miserable estate of that man, that must part with his soule, hee knowes not whither:Who is the Lord? Oh the fearful and miserable estate of that man, that must part with his soul, he knows not whither:
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which, if thou wouldest auoide, (as this very warning shall iudge thee if thou doe not) be acquainted with GOD in thy life, that thou mayest make him the Gardian of thy soule in thy death.
which, if thou Wouldst avoid, (as this very warning shall judge thee if thou do not) be acquainted with GOD in thy life, that thou Mayest make him the Guardian of thy soul in thy death.
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Giuen vp it must needs be; but to him that hath gouerned it: if thou haue giuen it to Sathan in thy life;
Given up it must needs be; but to him that hath governed it: if thou have given it to Sathan in thy life;
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how canst thou hope God will in thy death entertaine it? Did you not hate mee,
how Canst thou hope God will in thy death entertain it? Did you not hate me,
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and expell me out of my fathers house;
and expel me out of my Father's house;
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how then come yee to me now in this time of your tribulation, said Ieptha, to the men of Gilead.how then come ye to me now in this time of your tribulation, said Jephthah, to the men of Gilead.
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No, no, eyther giue vp thy soule to God while hee calls for it in his word, in the prouocations of his loue, in his afflictions, in the holy motions of his spirit to thine:
No, no, either give up thy soul to God while he calls for it in his word, in the provocations of his love, in his afflictions, in the holy motions of his Spirit to thine:
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or else when thou wouldest giue it, hee will none of it, but as a Iudge to deliuer it to the Tormentor.
or Else when thou Wouldst give it, he will none of it, but as a Judge to deliver it to the Tormentor.
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What should God doe with an vncleane, drunken, prophane, proud, couetous soule? without holinesse, it is no seeing of God:
What should God do with an unclean, drunken, profane, proud, covetous soul? without holiness, it is no seeing of God:
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Depart from me, yee wicked, I know yee not ; goe to the gods you haue serued.Depart from me, ye wicked, I know ye not; go to the God's you have served.
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See how God is euen with men:
See how God is even with men:
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they had in the time of the Gospell, saide to the holy one of Israel, Depart from vs ;
they had in the time of the Gospel, said to the holy one of Israel, Depart from us;
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now in the time of iudgement, hee sayth to them; Depart from me, They would not know God when they might;
now in the time of judgement, he say to them; Depart from me, They would not know God when they might;
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now God will not know them, when they would.
now God will not know them, when they would.
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Now therefore (beloued) if thou wouldest not haue God scorne the offer of thy death-bed, fit thy soule for him in thy health;
Now Therefore (Beloved) if thou Wouldst not have God scorn the offer of thy deathbed, fit thy soul for him in thy health;
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furnish it with grace, inure it to a sweet conuersation with the God of heauen:
furnish it with grace, inure it to a sweet Conversation with the God of heaven:
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then mayest thou boldly giue it vpp, and he shall as graciously receiue it, yea fetch it by his Angels to his glory· He gaue vp the Ghost.
then Mayest thou boldly give it vpp, and he shall as graciously receive it, yea fetch it by his Angels to his glory· He gave up the Ghost.
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Wee must doe as he did: not all with the same successe. Giuing vp, supposes a receiuing, a returning.
we must do as he did: not all with the same success. Giving up, supposes a receiving, a returning.
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This inmate that wee haue in our bosome, is sent to lodge here for a time; may not dwell here alwayes.
This inmate that we have in our bosom, is sent to lodge Here for a time; may not dwell Here always.
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The right of this tenure, is the Lords, not ours. As he said of the hatchet:
The right of this tenure, is the lords, not ours. As he said of the hatchet:
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It is but lent, it must be restored: It is ours to keepe, his to dispose and require.It is but lent, it must be restored: It is ours to keep, his to dispose and require.
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See and consider both our priuiledge and charge. It is not with vs as with brute Creatures:
See and Consider both our privilege and charge. It is not with us as with brutus Creatures:
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we haue a liuing ghost to informe vs, which yet is not ours, (and,
we have a living ghost to inform us, which yet is not ours, (and,
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alas, what is ours, if our soules bee not?) but must be giuen vp, to him that gaue it.
alas, what is ours, if our Souls be not?) but must be given up, to him that gave it.
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VVhy do we liue, as those that tooke no keepe of so glorious a guest? as those that should neuer part with it,
Why do we live, as those that took no keep of so glorious a guest? as those that should never part with it,
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as those that thinke it giuen them to spend, not to returne with a reckoning?
as those that think it given them to spend, not to return with a reckoning?
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If thou hadst no soule, if a mortall one, if thine owne, if neuer to bee required;
If thou Hadst no soul, if a Mortal one, if thine own, if never to be required;
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how couldest thou liue but sensually? Oh remember but who thou art, what thou hast, and whether thou must;
how Couldst thou live but sensually? O Remember but who thou art, what thou hast, and whither thou must;
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and thou shalt liue like thy selfe, while thou art, and giue vpp thy ghost confidently,
and thou shalt live like thy self, while thou art, and give vpp thy ghost confidently,
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when thou shalt cease to be.
when thou shalt cease to be.
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Neither is there here more certainety of our departure then comfort ▪ Carry this with thee to thy deathbed,
Neither is there Here more certainty of our departure then Comfort ▪ Carry this with thee to thy deathbed,
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and see if it can refresh thee, when all the worlde cannot giue thee one dramme of comfort.
and see if it can refresh thee, when all the world cannot give thee one dram of Comfort.
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Our spirit is our dearest riches: if wee should lose it, here were iust cause of griefe.
Our Spirit is our dearest riches: if we should loose it, Here were just cause of grief.
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Howle and lament, if thou thinkest thy soule perisheth: it is not forfeited, but surrendered.
Howle and lament, if thou Thinkest thy soul Perishes: it is not forfeited, but surrendered.
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How safely doth our soule passe through the gates of death, without any impeachment, while it is in the hands of the Almighty? Woe were vs,
How safely does our soul pass through the gates of death, without any impeachment, while it is in the hands of the Almighty? Woe were us,
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if hee did not keepe it while we haue it; much more when wee restore it.
if he did not keep it while we have it; much more when we restore it.
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Wee giue it vp to the same hands that created, infused, redeemed, renewed, that doe protect;
we give it up to the same hands that created, infused, redeemed, renewed, that do Pact;
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preserue, establish, and will crowne it:
preserve, establish, and will crown it:
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I know whome I haue beleeued, & am perswaded that he is able to keep that, which I haue committed to him against that day. I know whom I have believed, & am persuaded that he is able to keep that, which I have committed to him against that day.
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O secure and happy estate of the godly: O blessed exchange of our condition:
Oh secure and happy estate of the godly: Oh blessed exchange of our condition:
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while our soule dwels in our breast, how is it subiect to infinite miseries? distempred with passions, charged with sinnes, vexed with tentations; aboue none of these:
while our soul dwells in our breast, how is it Subject to infinite misery's? distempered with passion, charged with Sins, vexed with tentations; above none of these:
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how should it bee otherwise? This is our pilgrimage; that our home: this our wildernesse, that our land of promise, this our bondage, that our kingdom:
how should it be otherwise? This is our pilgrimage; that our home: this our Wilderness, that our land of promise, this our bondage, that our Kingdom:
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our impotency causeth this our sorrow. VVhen our soule is once giuen vpp, what euill shall reach vnto heauen;
our impotency Causes this our sorrow. When our soul is once given vpp, what evil shall reach unto heaven;
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and wrestle with the Almighty? Our loathnes to giue vpp, comes from our ignorance and infidelity.
and wrestle with the Almighty? Our loathness to give vpp, comes from our ignorance and infidelity.
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No man goes vnwillingly to a certain preferment, I desire to bee dissolued, saith Paul; I haue serued thee, I haue beleeued thee, and now J come to thee, saith Luther: The voices of Saintes, not of men.
No man Goes unwillingly to a certain preferment, I desire to be dissolved, Says Paul; I have served thee, I have believed thee, and now J come to thee, Says Luther: The voices of Saints, not of men.
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If thine heart can say thus, thou shalt not need to intreat with old Hilarion, Egredere mea anima, egredere, quid times? Goe thy wayes forth my soule, go forth, what fearest thou? but it shall flie vpp alone cherefully from thee;
If thine heart can say thus, thou shalt not need to entreat with old Hilarion, go forth mea anima, Go forth, quid times? Go thy ways forth my soul, go forth, what Fearest thou? but it shall fly vpp alone cheerfully from thee;
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and giue vp it selfe, into the armes of God, as a faithfull Creator, and Redeemer.
and give up it self, into the arms of God, as a faithful Creator, and Redeemer.
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This earth is not the element of thy soule, it is not where it should bee:
This earth is not the element of thy soul, it is not where it should be:
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It shall bee no lesse thine, when it is more the owners. Thinke now seriously of this point;
It shall be no less thine, when it is more the owners. Think now seriously of this point;
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Gods Angell is abroade, and strikes on all sides? wee know not which of our turnes shall be the next:
God's Angel is abroad, and strikes on all sides? we know not which of our turns shall be the next:
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we are sure, we carry deaths enough within vs. If we be readie, our day can not come too soone.
we Are sure, we carry death's enough within us If we be ready, our day can not come too soon.
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Stir vp thy soule to an heauenly cherefulnesse, like thy Sauiour: Know but whither thou art going;
Stir up thy soul to an heavenly cheerfulness, like thy Saviour: Know but whither thou art going;
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& thou canst not but with diuine Paul, say from our Sauiours mouth, euen in this sense:
& thou Canst not but with divine Paul, say from our Saviour's Mouth, even in this sense:
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It is a more blessed thing to giue, then to receiue God cannot abide an vnwilling guest:It is a more blessed thing to give, then to receive God cannot abide an unwilling guest:
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giue vp that spirit to him, which hee hath giuen thee, and he will both receiue what thou giuest,
give up that Spirit to him, which he hath given thee, and he will both receive what thou givest,
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and giue it thee againe with that glory and happinesse, which can neuer be conceiued, and shall neuer bee ended.
and give it thee again with that glory and happiness, which can never be conceived, and shall never be ended.
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Euen so Lord Iesus, Come quicklie. Gloria in excelsis DEO.
Eve so Lord Iesus, Come quickly. Gloria in Excelsis GOD.
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