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A Sermon preached at Christ-church in Oxford on Good-friday, 1621. 1. CORINTH. 2.8. Had they knowne it, they would not haue crucified the Lord of glory. GReat sorrowes are dumbe:
A Sermon preached At Christchurch in Oxford on Good friday, 1621. 1. CORINTH. 2.8. Had they known it, they would not have Crucified the Lord of glory. GReat sorrows Are dumb:
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and can custome then iustly expect that this should bee eloquent? This day has enough with his owne griefe:
and can custom then justly expect that this should be eloquent? This day has enough with his own grief:
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and shall wee adde vnto it by repetition? The seueritie of this passion admits no other wit of Rhetorique,
and shall we add unto it by repetition? The severity of this passion admits no other wit of Rhetoric,
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then the salt of a teare;
then the salt of a tear;
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nor sharper accent, then of a groane equall to a lost friend, or to a sinne.
nor sharper accent, then of a groan equal to a lost friend, or to a sin.
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Yet see the endeuour of compassion, which had rather with moderate teares recouer it selfe to language, by the reliefe of complaint to ease affliction;
Yet see the endeavour of compassion, which had rather with moderate tears recover it self to language, by the relief of complaint to ease affliction;
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then to be guilty of ingratitude by wonder and silence.
then to be guilty of ingratitude by wonder and silence.
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This day must cry-out, and articulately lament vnto all dayes, this horrible truth, the tragedie of God:
This day must cry-out, and articulately lament unto all days, this horrible truth, the tragedy of God:
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which seemes as much to exceed our faith, as our sorrow.
which seems as much to exceed our faith, as our sorrow.
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Is our God, our liuing God, as the carcasse-idols of the Heathen, whose God-heads suffer the stroake and victory of the Chizell and the Hammer? Or, are Poets Prophets indeed? and are there very Giants, that dare inuade God? Fiction, that intends to perswade, neither contradicts nor exceeds nature:
Is our God, our living God, as the carcasse-idols of the Heathen, whose Godheads suffer the stroke and victory of the Chisell and the Hammer? Or, Are Poets prophets indeed? and Are there very Giants, that Dare invade God? Fiction, that intends to persuade, neither contradicts nor exceeds nature:
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and story must be more seuerely contriued within the possibility of action:
and story must be more severely contrived within the possibility of actium:
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otherwise it begets not faith, but scorne, and the Historians reason is rather questioned, then his eloquence.
otherwise it begets not faith, but scorn, and the Historians reason is rather questioned, then his eloquence.
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Yet this day breathes-out such vnion of extremities, the humiliation of God, and the insolence of man, in Iesu crucified, and the crucifying Iewes;
Yet this day breathes-out such Union of extremities, the humiliation of God, and the insolence of man, in Iesu Crucified, and the crucifying Iewes;
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that your pietie can scarce be more amazed at our Lord's affliction, then at the Iewes crueltie;
that your piety can scarce be more amazed At our Lord's affliction, then At the Iewes cruelty;
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so that, if the motiue and condition of these vnreasonable actors were not expressed, our suspicion might cry-out, Who will beleeue our report? History or inuention has anciently told vs of some altars, where-on wild deuotion sacrificed men:
so that, if the motive and condition of these unreasonable actors were not expressed, our suspicion might cry-out, Who will believe our report? History or invention has anciently told us of Some Altars, whereon wild devotion sacrificed men:
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but durst Poetry euer faigne a people that sacrificed their God? Would any man haue thought that the Iew would haue beene the first Antichrist of his Messias? That the children of Abraham would murder the God of Abraham? That the partakers of the Lords glory, would crucifie the Lord of glory? I must admit you a respite to wonder,
but durst Poetry ever feign a people that sacrificed their God? Would any man have Thought that the Iew would have been the First Antichrist of his Messias? That the children of Abraham would murder the God of Abraham? That the partakers of the lords glory, would crucify the Lord of glory? I must admit you a respite to wonder,
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and satisfie as well your admiration, as your enquiry;
and satisfy as well your admiration, as your enquiry;
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which does, me thinkes, with the labour of expectation desire to know not only the fact,
which does, me thinks, with the labour of expectation desire to know not only the fact,
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but also the affection of the Iewes:
but also the affection of the Iewes:
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as if then you would bee perswaded to the story of the action, when first you shall haue heard the story of the actors.
as if then you would be persuaded to the story of the actium, when First you shall have herd the story of the actors.
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Not the Iewes alone were partakers in this guilt: but chiefly the Iewes triumph'd in this guilt;
Not the Iewes alone were partakers in this guilt: but chiefly the Iewes triumphed in this guilt;
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the Iewes, who were alwayes of a churlish vnderstanding, and now their soules were as darke as peruerse.
the Iewes, who were always of a churlish understanding, and now their Souls were as dark as perverse.
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They had before committed an essay of cruelty vpon the Prophets: but that was but a yonger practice to this fury.
They had before committed an essay of cruelty upon the prophets: but that was but a younger practice to this fury.
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Then they crucified the Lord in his Saints: but now they will doe it without a figure.
Then they Crucified the Lord in his Saints: but now they will do it without a figure.
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And may not our reason as well as piety here demand with wonder, What aild the Heathen,
And may not our reason as well as piety Here demand with wonder, What aild the Heathen,
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nay, what aild the Iewes to murmure themselues into a Conspiracie against the Christ of the Lord? Surely, their rage did not discerne in him the mysticall systeme of God and man;
nay, what aild the Iewes to murmur themselves into a conspiracy against the christ of the Lord? Surely, their rage did not discern in him the mystical system of God and man;
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for had they knowne it, they would not haue crucified the Lord of glory.
for had they known it, they would not have Crucified the Lord of glory.
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Yet shall execrable violation bee softned into an ignorance? shall elaborate malice be excused into so gentle a guilt? shall the crucifying of our Sauiour be made but man-slaughter? It is not an errour to pardon an errour:
Yet shall execrable violation be softened into an ignorance? shall elaborate malice be excused into so gentle a guilt? shall the crucifying of our Saviour be made but manslaughter? It is not an error to pardon an error:
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but it is a crime but to excuse a crime.
but it is a crime but to excuse a crime.
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Could the Iewes bee ignorant of his innocence, who was pronounced not-guilty, by his judge? Who was pronounced innocent, by his Iudas? Who was pronounced holy, by Iewes amaz'd to silence,
Could the Iewes bee ignorant of his innocence, who was pronounced Not guilty, by his judge? Who was pronounced innocent, by his Iudas? Who was pronounced holy, by Iewes amazed to silence,
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and in that to confession, at the power of his innocent syllogisme, If I am guiltie,
and in that to Confessi, At the power of his innocent syllogism, If I am guilty,
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why doe you not conuince mee? If I am innocent, why doe you not beleeue mee? Could the Iewes be ignorant of his office,
why do you not convince me? If I am innocent, why do you not believe me? Could the Iewes be ignorant of his office,
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when as hee so repaired the senses of the diseased, that their sense might justly perswade their vnderstanding to beleeue? When as he called, by the voice of his power, the dead to a compendious resurrection? When as he proued his life to be a Commentary vpon the Prophets? Could the Iewes bee ignorant of his diuinitie, which was as necessary to the actuating of his wonderfull office,
when as he so repaired the Senses of the diseased, that their sense might justly persuade their understanding to believe? When as he called, by the voice of his power, the dead to a compendious resurrection? When as he proved his life to be a Commentary upon the prophets? Could the Iewes bee ignorant of his divinity, which was as necessary to the actuating of his wonderful office,
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as of his wonderfull person? His diuinitie, which was acknowledged by the Deuils, whom he dispossessed:
as of his wonderful person? His divinity, which was acknowledged by the Devils, whom he dispossessed:
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who, for a moment, did by a greater miracle leaue their lying, then their habitation;
who, for a moment, did by a greater miracle leave their lying, then their habitation;
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and being tormented vnto truth, admirably confessed him the Sonne of God? His diuinitie, which at his Baptisme, Heauen reuealed vnto the Baptist, which reuelation he likewise reuealed vnto the Iewes:
and being tormented unto truth, admirably confessed him the Son of God? His divinity, which At his Baptism, Heaven revealed unto the Baptist, which Revelation he likewise revealed unto the Iewes:
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the best of whom esteem'd him as a man of God; the worst of whom fear'd him as a man of God;
the best of whom esteemed him as a man of God; the worst of whom feared him as a man of God;
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And he told them what he saw, not in the contriuance of phancie, or by the fallacie of a glasse;
And he told them what he saw, not in the contrivance of fancy, or by the fallacy of a glass;
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And hee did see the veile of Heauen diuided:
And he did see the veil of Heaven divided:
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as if the diuine persons, who neuer had beene vndiuided, would now sensibly appeare vnited at this the Synod of their Trinitie;
as if the divine Persons, who never had been undivided, would now sensibly appear united At this the Synod of their Trinity;
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And hee did see the mild embleme of the Holy Ghost descend vpon him;
And he did see the mild emblem of the Holy Ghost descend upon him;
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and he heard the voyce of the Almighty, who was both the father and the witnesse at this great Christning.
and he herd the voice of the Almighty, who was both the father and the witness At this great Christening.
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And shall we yet say, that this light of the World was so obscured in the cloud of flesh, that it was not cleerely presented to the eyes of the world? shall we yet say, that we doe not sufficiently vnderstand,
And shall we yet say, that this Light of the World was so obscured in the cloud of Flesh, that it was not clearly presented to the eyes of the world? shall we yet say, that we do not sufficiently understand,
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whether or no the Iewes did sufficiently vnderstand? shall wee yet say with a bold compassion, Had they knowne it? and yet wee must say with a safe compassion, Had they knowne it, they would not haue crucified the Lord of glory.
whither or not the Iewes did sufficiently understand? shall we yet say with a bold compassion, Had they known it? and yet we must say with a safe compassion, Had they known it, they would not have Crucified the Lord of glory.
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The common Iew was the common sense of that politique bodie: his outward soule was able to see the Law:
The Common Iew was the Common sense of that politic body: his outward soul was able to see the Law:
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but, for Prophesie, hee was as farre from the vnderstanding of it, as from the gift of it.
but, for Prophesy, he was as Far from the understanding of it, as from the gift of it.
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Hee could with enough ignorance gaze at the wonders of our Sauiour:
He could with enough ignorance gaze At the wonders of our Saviour:
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but it was a greater wonder to worke, in a Iew, a beliefe of these wonders, then to worke these wonders.
but it was a greater wonder to work, in a Iew, a belief of these wonders, then to work these wonders.
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Yet some did beleeue them and abuse them, vilely apprehending these demonstrations as the impotent perswasions of probabilitie.
Yet Some did believe them and abuse them, vilely apprehending these demonstrations as the impotent persuasions of probability.
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And some thus thought him to bee the Christ; yet durst not reueale this cheape opinion:
And Some thus Thought him to be the christ; yet durst not reveal this cheap opinion:
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least they should bee excommunicated to saluation, by being cast-out of the Synagogue to Christ and his Disciples.
lest they should be excommunicated to salvation, by being Cast out of the Synagogue to christ and his Disciples.
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It is the property of a wiseman, not to haue his heart in his tongue:
It is the property of a Wiseman, not to have his heart in his tongue:
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but neuer was it the property of a wise man, to haue a heart without a tongue.
but never was it the property of a wise man, to have a heart without a tongue.
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The mercie of our Sauiour made the dumbe to speake: but the feare of the Rulers made these speakers dumbe;
The mercy of our Saviour made the dumb to speak: but the Fear of the Rulers made these Speakers dumb;
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thus were their consciences tongue-tied by authoritie. And the Rulers themselues did not more impose this silence vpon others, then vpon themselues:
thus were their Consciences tongue-tied by Authority. And the Rulers themselves did not more impose this silence upon Others, then upon themselves:
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but striuing as much to exceed the people in peruersenesse as in authoritie, vnto their ignorance they added fury.
but striving as much to exceed the people in perverseness as in Authority, unto their ignorance they added fury.
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Indeed they could not by the sharpest discretion of their eye distinguish an incarnate God:
Indeed they could not by the Sharpest discretion of their eye distinguish an incarnate God:
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nor was the Critique Gamaliel able to instruct his Disciple Saul in the Catechisme of this mystery,
nor was the Critique Gamaliel able to instruct his Disciple Saul in the Catechism of this mystery,
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though Saul's vnwilling ignorance admitted him neerer to pardon and conuersion.
though Saul's unwilling ignorance admitted him nearer to pardon and conversion.
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But the chiefe of the Iewes, to whom the Gospell was a schisme, politiquely rejoycing in their wisdome and honour, scorn'd the imputation of leuity by a change,
But the chief of the Iewes, to whom the Gospel was a Schism, politicly rejoicing in their Wisdom and honour, scorned the imputation of levity by a change,
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and a suspected dejection by this change; whereby the High-priest of Ierusalem should be abused into an obscure Christian.
and a suspected dejection by this change; whereby the High priest of Ierusalem should be abused into an Obscure Christian.
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Wherefore arm'd thus with the affectation of ignorance and the malice of ambition, at what thunder would these startle? at what vnconceiued almightinesse would this fury turne dastard? Yet had they knowne it, they would not haue crucified the Lord of glory.
Wherefore armed thus with the affectation of ignorance and the malice of ambition, At what thunder would these startle? At what unconceived almightiness would this fury turn dastard? Yet had they known it, they would not have Crucified the Lord of glory.
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And yet by an vnmoued decree this passion was sealed to a necessitie;
And yet by an unmoved Decree this passion was sealed to a necessity;
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and can we then make this predestinated execution depend vpon the will of the vncertaine Iewes? This dazles the eye,
and can we then make this predestinated execution depend upon the will of the uncertain Iewes? This dazzles the eye,
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and is a wheele turning in a wheele; a spheare wrapt in a spheare;
and is a wheel turning in a wheel; a sphere wrapped in a sphere;
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the lowest against the order of Heauen and nature, seeming to giue motion to the highest, the will of the Iewes to the decree of God.
the lowest against the order of Heaven and nature, seeming to give motion to the highest, the will of the Iewes to the Decree of God.
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Had Festus vpon his judgement-seate heard holy Paul preach this seeming opposition, wee may easily beleeue that without the manners of deliberation he would once more haue cryed-out to our Apostle, Much learning has made thee mad.
Had Festus upon his judgement-seat herd holy Paul preach this seeming opposition, we may Easily believe that without the manners of deliberation he would once more have cryed-out to our Apostle, Much learning has made thee mad.
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But wee leaue him to his owne ignorance and an other judgement-seate• and without being rapt to the third Heauen, wee know, that Those things which are necessary in respect of the first cause admit vncertainty in respect of second causes.
But we leave him to his own ignorance and an other judgement-seate• and without being rapt to the third Heaven, we know, that Those things which Are necessary in respect of the First cause admit uncertainty in respect of second Causes.
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The crucifying of our Sauiour was necessary cōpared to Gods decree: but it was contingent cōpared to the libertie of the Iewes will:
The crucifying of our Saviour was necessary compared to God's Decree: but it was contingent compared to the liberty of the Iewes will:
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in whom it was choice, and not necessitie to will or not to will the death of Christ.
in whom it was choice, and not necessity to will or not to will the death of christ.
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If the Iewes had knowne it, then both the causes of this action, and the action it selfe might haue not beene, and had not beene.
If the Iewes had known it, then both the Causes of this actium, and the actium it self might have not been, and had not been.
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But this condition, the knowledge of our Sauiour (which if it had beene, our Sauiour could not haue suffer'd) could not be,
But this condition, the knowledge of our Saviour (which if it had been, our Saviour could not have suffered) could not be,
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because the first cause, God, had decree he should suffer.
Because the First cause, God, had Decree he should suffer.
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And as God by this decree of his Passion, did not with an actiue concurrence, lay a necessity & guilt vpon the will of the Iewes:
And as God by this Decree of his Passion, did not with an active concurrence, lay a necessity & guilt upon the will of the Iewes:
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no more did hee impose any necessitie vpon the humane will of Christ: but our Sauiour made himselfe a free sacrifice with as much mercy as affliction.
no more did he impose any necessity upon the humane will of christ: but our Saviour made himself a free sacrifice with as much mercy as affliction.
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For though there were in his humane will a necessitie of obedience to the decree of his Passion,
For though there were in his humane will a necessity of Obedience to the Decree of his Passion,
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yet was there also a true indifference:
yet was there also a true indifference:
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this necessity being extrinsecall to his humane will precisely considered, as it was intrinsecall and naturall to his person.
this necessity being extrinsical to his humane will precisely considered, as it was intrinsical and natural to his person.
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But his humane will suffering no violence, did for our sake in the libertie of choice offer-vp his person to the violence of the Iewes.
But his humane will suffering no violence, did for our sake in the liberty of choice offer-vp his person to the violence of the Iewes.
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Who were so glad of their ignorance and ambition, that rather then they would fall from their Cleargy-monarchy they would not feare to set vpon God.
Who were so glad of their ignorance and ambition, that rather then they would fallen from their Cleargy-monarchy they would not Fear to Set upon God.
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The brauest sinne that euer was, was ventred in Heauen by an Angell and the basest sinne that euer was, was committed on earth by a Disciple.
The Bravest sin that ever was, was ventured in Heaven by an Angel and the Basest sin that ever was, was committed on earth by a Disciple.
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A Disciple, who had he beene of an intire faith, had beene euen yet of an intire fame,
A Disciple, who had he been of an entire faith, had been even yet of an entire fame,
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& in our sacred Kalendar enjoyed the place and title of Saint Iudas. Hee was Christ's purse-bearer:
& in our sacred Calendar enjoyed the place and title of Saint Iudas. He was Christ's purse-bearer:
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whose office vnder such a Master, was in all likelihood of too narrow a commoditie for a large Knaue:
whose office under such a Master, was in all likelihood of too narrow a commodity for a large Knave:
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yet louing this, more then his master, hee bargaines with the Priests, and takes earnest to be a conuenient Traitor.
yet loving this, more then his master, he bargains with the Priests, and Takes earnest to be a convenient Traitor.
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But heere I must not forget one thing, because our Sauiour has commanded mee to remember it:
But Here I must not forget one thing, Because our Saviour has commanded me to Remember it:
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and that is thy piety, O happy woman, who didst bestow vpon our Sauiour's head and feete a precious oyntment.
and that is thy piety, Oh happy woman, who didst bestow upon our Saviour's head and feet a precious ointment.
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With thy beautifull haire thou didst wipe his beautifull feete, from which thy oyntment returned sanctified to thine owne head:
With thy beautiful hair thou didst wipe his beautiful feet, from which thy ointment returned sanctified to thine own head:
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and by a commanded anniuersary of thy pietie, he hath poured vpon thee the oyntment of a religious fame.
and by a commanded anniversary of thy piety, he hath poured upon thee the ointment of a religious fame.
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Iustly doe I heere remember her, her liberality being the vnjust cause of Iudas his murmuring:
Justly doe I Here Remember her, her liberality being the unjust cause of Iudas his murmuring:
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and it was he whose thrift did chide at the spending of this oyntment.
and it was he whose thrift did chide At the spending of this ointment.
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Now therefore, as if hee had vowed a repaire of this losse, he finds a policie to sell the oyntment, which was already spent;
Now Therefore, as if he had vowed a repair of this loss, he finds a policy to fell the ointment, which was already spent;
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by selling his master, who was annointed with it.
by selling his master, who was anointed with it.
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A subtile Merchant, that labourd so with an emulation to engrosse treasure and iniquitie, as if hee would haue contented with Adam for the future tradition and monopoly of sinne.
A subtle Merchant, that laboured so with an emulation to engross treasure and iniquity, as if he would have contented with Adam for the future tradition and monopoly of sin.
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Thus you see, that it is possible, to finde actors for the crucifying of the Lord of glory,
Thus you see, that it is possible, to find actors for the crucifying of the Lord of glory,
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and now I thinke, you can beleeue that there are monsters. But now behold a man!
and now I think, you can believe that there Are monsters. But now behold a man!
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a man, in whom innocence and patience contend for supremacy. His enemies are preparing for his death by malice;
a man, in whom innocence and patience contend for supremacy. His enemies Are preparing for his death by malice;
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and hee himselfe is preparing for the same by loue.
and he himself is preparing for the same by love.
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The most of them are at their conspiracie, and he is at the Communion with his Traytour.
The most of them Are At their Conspiracy, and he is At the Communion with his Traitor.
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At which last Supper he himselfe seemes to remember and imitate the goodnesse of that woman, whom hee commanded vs to remember.
At which last Supper he himself seems to Remember and imitate the Goodness of that woman, whom he commanded us to Remember.
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Shee wiped his feet, and he washes his Disciples;
Shee wiped his feet, and he washes his Disciples;
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and would you not thinke that these feet would for euer after goe vpright? Mee thinkes,
and would you not think that these feet would for ever After go upright? Me thinks,
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when hee came to wash Iudas his feete, his sullen treason might haue expressed it selfe in Saint Peter's answer, Thou shalt neuer wash my feet.
when he Come to wash Iudas his feet, his sullen treason might have expressed it self in Saint Peter's answer, Thou shalt never wash my feet.
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Indeed to wash a Iudas was to wash a Black-more.
Indeed to wash a Iudas was to wash a Blackmore.
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Yet he had more need to haue vsed Saint Peter's second answere, Lord not the feet only,
Yet he had more need to have used Saint Peter's second answer, Lord not the feet only,
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but also the hands and the head.
but also the hands and the head.
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But it would haue beene a mercy vnwelcome to his stubbornenesse, to haue beene washed to an vnwilling cleannesse.
But it would have been a mercy unwelcome to his stubbornenesse, to have been washed to an unwilling cleanness.
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His staine was as obstinate as his purpose:
His stain was as obstinate as his purpose:
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and his eares were cauteriz'd as much as his conscience against our Sauious wordes, which preuailed as little with his affection, as with his memory.
and his ears were cauterized as much as his conscience against our Silvanus words, which prevailed as little with his affection, as with his memory.
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Christ pointed-out the Traytour first by word: and, as if that had not beene enough, with his very finger;
christ pointed-out the Traitor First by word: and, as if that had not been enough, with his very finger;
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Hee that I giue a sop vnto, he shall betray me;
He that I give a sop unto, he shall betray me;
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nay, with the Traytours owne finger, Hee that dips his finger with mee in the dish, hee shall betray mee.
nay, with the Traitors own finger, He that dips his finger with me in the dish, he shall betray me.
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Christ dipt, and Iudas dipt, and Christ gaue the sop to Iudas.
christ dipped, and Iudas dipped, and christ gave the sop to Iudas.
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Who would not heere haue thought, but that hee, who by his garment and shadow could conferre health, must by his sanctifying hand haue conferred saluation? Was not heere the finger of God? And yet heere was not the finger of God.
Who would not Here have Thought, but that he, who by his garment and shadow could confer health, must by his sanctifying hand have conferred salvation? Was not Here the finger of God? And yet Here was not the finger of God.
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Iudas now found the truth of that vnhappy Philosophie, Euery thing is receiued according to the nature of the receiuer.
Iudas now found the truth of that unhappy Philosophy, Every thing is received according to the nature of the receiver.
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Christ gaue the ••p ▪ but Iudas eate it. When straight behold a sad transubstantiation a sop turned into a Deuill!
christ gave the ••p ▪ but Iudas eat it. When straight behold a sad transubstantiation a sop turned into a devil!
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And now you will thinke it was time for him to leaue Christ's company;
And now you will think it was time for him to leave Christ's company;
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and so indeed hee did for immediatly hee went forth, and it was night a necessary shadow for the melancholy of treason:
and so indeed he did for immediately he went forth, and it was night a necessary shadow for the melancholy of treason:
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yet it was but an embleme of his guilt. To conclude supper they sung a Psalme:
yet it was but an emblem of his guilt. To conclude supper they sung a Psalm:
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this was the harmony of the Gospell in a Celestiall Quire, where there was neuer a Iudas, and Christ was the Chaunter.
this was the harmony of the Gospel in a Celestial Choir, where there was never a Iudas, and christ was the Chaunter.
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Indeed they had need to sing, whiles yet they had the leisure of company and joy:
Indeed they had need to sing, while yet they had the leisure of company and joy:
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for, after this meeting, sorrow had contriued the perpetuall silence of their Musique.
for, After this meeting, sorrow had contrived the perpetual silence of their Music.
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But leauing their Musique and the Citie they depart toward mount Oliuet, a place where the customary deuotion of our Sauiour enjoyed the practice and happinesse of Prayer.
But leaving their Music and the city they depart towards mount Olivet, a place where the customary devotion of our Saviour enjoyed the practice and happiness of Prayer.
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The way was but short, yet our Sauiour made it tedious, not by his company, which was their delight:
The Way was but short, yet our Saviour made it tedious, not by his company, which was their delight:
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but by his discourse, which hitherto had bin their delight. Hee tell them that this night he shall be their griefe and danger.
but by his discourse, which hitherto had been their delight. He tell them that this night he shall be their grief and danger.
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They, as not seeing it, make a large promise, though without surety, as much of their constancy, as of their affection.
They, as not seeing it, make a large promise, though without surety, as much of their constancy, as of their affection.
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Peter especially makes this promise, which our Sauiour tels him he especially will breake:
Peter especially makes this promise, which our Saviour tells him he especially will break:
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and that this night, which is the present witnesse of his double protestation, shall be the speedy witnesse of his triple deniall:
and that this night, which is the present witness of his double protestation, shall be the speedy witness of his triple denial:
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the Cocke ere morning being to be his watchman and remembrancer.
the Cock ere morning being to be his watchman and remembrancer.
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The length of our Sauiours discourse reacheth the mount, where departing from his Disciples about a stones cast, hee enters into a Garden,
The length of our Saviour's discourse reaches the mount, where departing from his Disciples about a stones cast, he enters into a Garden,
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and the horrour of his passion enters into him. Now, hee is crucified without a crosse the height whereof as it afterward aduanced him,
and the horror of his passion enters into him. Now, he is Crucified without a cross the height whereof as it afterwards advanced him,
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so now the feare of it depresseth him to the ground. In the obedience of his supplication he bowes his knees;
so now the Fear of it depresseth him to the ground. In the Obedience of his supplication he bows his knees;
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he whose almightinesse could haue bowed the heauens.
he whose almightiness could have bowed the heavens.
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In the dejection of his thoughts hee fals prostrate on his face, to shew vs the nature of our guilt, that dares not looke-vp vnto heauen:
In the dejection of his thoughts he falls prostrate on his face, to show us the nature of our guilt, that dares not looke-vp unto heaven:
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and yet his voice is towards heauen, whiles thrice he begs of his Father, if it be his will, that this cup may passe ▪ this cup crowned full with the bloud of sowre Grapes:
and yet his voice is towards heaven, while thrice he begs of his Father, if it be his will, that this cup may pass ▪ this cup crowned full with the blood of sour Grapes:
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and thrice he returnes to his Disciples, whom bee finds heauy as night and sleepe. Whiles he prayes, new terrours seize on him;
and thrice he returns to his Disciples, whom bee finds heavy as night and sleep. While he prays, new terrors seize on him;
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and man though vnited to God is so oppressed, that an Angell from Heauen is sent to comfort him.
and man though united to God is so oppressed, that an Angel from Heaven is sent to Comfort him.
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So hard it was for him that ouercame the Deuill, to ouercome the Crosse. But alas had hee not need of almightinesse, for whom there remayned strokes, and whips,
So hard it was for him that overcame the devil, to overcome the Cross. But alas had he not need of almightiness, for whom there remained Strokes, and whips,
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and wounds, & thornes, and nailes and a speare? and shall we thinke an Angell, shall wee thinke one Angell enough against this host of torments? Can wee with the confidence of words frighten horrour? His agonie and prayer increase;
and wounds, & thorns, and nails and a spear? and shall we think an Angel, shall we think one Angel enough against this host of torments? Can we with the confidence of words frighten horror? His agony and prayer increase;
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and from his mercifull pores flowes a sweat of bloud: which beginnes his passion before the Iewes doe.
and from his merciful pores flows a sweat of blood: which begins his passion before the Iewes doe.
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It pierces and dyes his garment; O, this would haue beene a relique worth the keeping!
It pierces and dies his garment; Oh, this would have been a relic worth the keeping!
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a garment richer then Elias mantle! a garment animated with bloud, though not to life, yet to a miracle!
a garment Richer then Elias mantle! a garment animated with blood, though not to life, yet to a miracle!
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The Prophet's loue and sorrow were but little ones; though his eyes did cast-out riuers of waters, for the destruction of Ierusalem:
The Prophet's love and sorrow were but little ones; though his eyes did Cast out Rivers of waters, for the destruction of Ierusalem:
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but behold for our sinnes, euery part of our Iesus does weepe bloud: whose speedie drops seeme to imitate the expedition of the loue that sent them.
but behold for our Sins, every part of our Iesus does weep blood: whose speedy drops seem to imitate the expedition of the love that sent them.
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After which agony of deuotion, on his faint limbes he raises himselfe, and returning to his Disciples rayses them:
After which agony of devotion, on his faint limbs he raises himself, and returning to his Disciples raises them:
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who willing rather to breake their sleepe, then their faith, arise;
who willing rather to break their sleep, then their faith, arise;
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when hee comforts them with a hope of more sleepe, yet tels them that at this time they must sleepe no more:
when he comforts them with a hope of more sleep, yet tells them that At this time they must sleep no more:
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treason and tyrannie by a strange friendship being in a readinesse to set vpon him.
treason and tyranny by a strange friendship being in a readiness to Set upon him.
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Whiles yet hee speakes, loe, a band of Officers are come from the High Priests with Lanternes,
While yet he speaks, lo, a band of Officers Are come from the High Priests with Lanterns,
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and torches, and swords and staues, to take him, who neither meanes to fight, nor runne away:
and Torches, and swords and staves, to take him, who neither means to fight, nor run away:
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his mercy will not let him doe that, nor his innocency this.
his mercy will not let him do that, nor his innocency this.
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Their leader is Iudas guiding them with his feete to Christ, but with his counsell against Christ.
Their leader is Iudas guiding them with his feet to christ, but with his counsel against christ.
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When according to the compact and method of the Treason, hee salutes our Sauiour with a phrase and a kisse, enough to haue breathed a Deuill into any man, but Christ:
When according to the compact and method of the Treason, he salutes our Saviour with a phrase and a kiss, enough to have breathed a devil into any man, but christ:
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who as much vnderstanding as abhorring his salutation, by a Prophetique question preuents and reueales the newes of his intent;
who as much understanding as abhorring his salutation, by a Prophetic question prevents and reveals the news of his intent;
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Iudas, betrayest thou the Son of man with a kisse? And was there euer such a sight as Christ & Iudas thus vnited!
Iudas, Betrayest thou the Son of man with a kiss? And was there ever such a sighed as christ & Iudas thus united!
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Did not Christ now also descend into Hell! From this kissing Traytour hee passes to the sword-men;
Did not christ now also descend into Hell! From this kissing Traitor he passes to the swordmen;
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his innocencie making him confident to aske them, whom they seeke!
his innocence making him confident to ask them, whom they seek!
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when their businesse and authoritie strait-wayes answer, Iesus of Nazareth. (They had vntowardly learned to make no difference of persons.) Hee with a mild courage replies, I am hee;
when their business and Authority strait-ways answer, Iesus of Nazareth. (They had untowardly learned to make no difference of Persons.) He with a mild courage replies, I am he;
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and immediately, as if hee had come to apprehend Them, they fall downe backward; they fall from Christ.
and immediately, as if he had come to apprehend Them, they fallen down backward; they fallen from christ.
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The blowing-downe of the wals of Iericho with Rams-hornes, though it was no lesse wonderfull, yet it was lesse speedy.
The blowing-downe of the walls of Jericho with Ram's horns, though it was no less wonderful, yet it was less speedy.
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And where is now the conspiracie of their ambition? Where is now the strength of their inuasion? Where is now the prouision of their armour? Is it not all made the triumph of his meeknesse.
And where is now the Conspiracy of their ambition? Where is now the strength of their invasion? Where is now the provision of their armour? Is it not all made the triumph of his meekness.
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Heere is no heauenly army to ouerthrow this legion of Deuils;
Here is no heavenly army to overthrow this legion of Devils;
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but with a victorious mildnesse they are strucke downe, their bodies acknowledging his power, which their soules denied:
but with a victorious mildness they Are struck down, their bodies acknowledging his power, which their Souls denied:
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their vnderstanding bodies beeing vnwilling to act, what their senslesse soules prompted them vnto.
their understanding bodies being unwilling to act, what their senseless Souls prompted them unto.
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Yet does his pardon giue them strength to rise againe, and againe he askes them whom they seeke,
Yet does his pardon give them strength to rise again, and again he asks them whom they seek,
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and they dare answere, Iesus of Nazareth. Before, they spake to his humanitie, and his diuinitie answer'd them:
and they Dare answer, Iesus of Nazareth. Before, they spoke to his humanity, and his divinity answered them:
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but now hee answers them with the patience of his humanitie; which suffers the sacriledge of their hands and malice.
but now he answers them with the patience of his humanity; which suffers the sacrilege of their hands and malice.
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When Peter's zeale, at the captiuity of his master, vnsheathes his sword:
When Peter's zeal, At the captivity of his master, unsheathes his sword:
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and cutting-off the High Priest's seruant's eare, makes him learne a new Circumcision, which was no Sacrament, but a punishment.
and Cutting-off the High Priest's servant's ear, makes him Learn a new Circumcision, which was no Sacrament, but a punishment.
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But againe appeares the diuinitie and mercy of our Sauiour: who corrects Peter and his fact, replanting the seruant's eare;
But again appears the divinity and mercy of our Saviour: who corrects Peter and his fact, replanting the servant's ear;
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which straight acknowledges and enjoyes his power. Yet they persist in their impietie:
which straight acknowledges and enjoys his power. Yet they persist in their impiety:
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and when hee by his power has prooued himselfe a God, they by his patience will prooue him to be a man.
and when he by his power has proved himself a God, they by his patience will prove him to be a man.
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And being in the hands of very Iewes, his Disciples, forgetting their master and their protestations, runne all away:
And being in the hands of very Iewes, his Disciples, forgetting their master and their protestations, run all away:
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euen bold Saint Peter runnes away with his courage, and his sword:
even bold Saint Peter runs away with his courage, and his sword:
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euen his beloued Iohn runnes away, breaking the bonds of loue with the strength of feare.
even his Beloved John runs away, breaking the bonds of love with the strength of Fear.
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O, heere I cannot but stay and grieue that his beloued Iohn also doth forsake him.
O, Here I cannot but stay and grieve that his Beloved John also does forsake him.
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Sure there is some friend for whom some friend will lay downe a life: and sure there neuer were such friends as Christ and his Apostles:
Sure there is Some friend for whom Some friend will lay down a life: and sure there never were such Friends as christ and his Apostles:
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and sure of his Apostles there was none so neere him as his beloued John. The rest were in his company, but hee in his bosome:
and sure of his Apostles there was none so near him as his Beloved John. The rest were in his company, but he in his bosom:
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and does his beloued Iohn also forsake him? Me thinkes the protestation and perswasion of Saint Paul would haue admirably become the mouth and practice of Saint Iohn,
and does his Beloved John also forsake him? Me thinks the protestation and persuasion of Saint Paul would have admirably become the Mouth and practice of Saint John,
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Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Neither death, nor life, nor Angels, nor principalities, nor Powers, nor things present, nor things to come,
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nor heigth, nor depth, nor any other creature, no not a very Iew shall euer be able to force mee from the loue and bosome of my Iesus.
nor heighth, nor depth, nor any other creature, no not a very Iew shall ever be able to force me from the love and bosom of my Iesus.
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Yet euen beloued Iohn also does forsake his Iesus! Whose miraculous hands they bind: the greatest miracle of which was at this time not their power, but their patience. They bind his hands;
Yet even Beloved John also does forsake his Iesus! Whose miraculous hands they bind: the greatest miracle of which was At this time not their power, but their patience. They bind his hands;
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foolishly forgetting, that if any of them should lose another eare, as much as in them lay they hindred him from healing of it.
foolishly forgetting, that if any of them should loose Another ear, as much as in them lay they hindered him from healing of it.
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Indeed happy had it beene, if Adam and Eue's hands had beene bound thus in Paradise!
Indeed happy had it been, if Adam and Eue's hands had been bound thus in Paradise!
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But see the bonds of our sinnes, that are able to captiue the hands of Christ!
But see the bonds of our Sins, that Are able to captive the hands of christ!
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Who is led by the blind malice of his Iewes vnto iudgement.
Who is led by the blind malice of his Iewes unto judgement.
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And is there no good man's eye, who will with an easie teare follow his trauelling affliction? Is there none that will goe after him,
And is there no good Man's eye, who will with an easy tear follow his travelling affliction? Is there none that will go After him,
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though not to be a partaker, yet but a witnesse of his injurie? Yes, there is one of more loue then age couered rather then clothed with meere linnen:
though not to be a partaker, yet but a witness of his injury? Yes, there is one of more love then age covered rather then clothed with mere linen:
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who being hastily come, and as hastily apprehended, chooses rather to leaue his linnen, then his life,
who being hastily come, and as hastily apprehended, chooses rather to leave his linen, then his life,
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and slipping from their hands runnes as hastily backe againe: and indeed hee runnes away so fast, that I cannot tell you who he is.
and slipping from their hands runs as hastily back again: and indeed he runs away so fast, that I cannot tell you who he is.
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Yet if the curious please to runne after him, they may peraduenture find him to be the sonne of that man of the village Gethsemane, at the foot of mount Oliuet, who owned the Garden where our Sauiour prayed.
Yet if the curious please to run After him, they may Peradventure find him to be the son of that man of the village Gethsemane, At the foot of mount Olivet, who owned the Garden where our Saviour prayed.
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The tumult of the night might easily awake him to this vndressed speed:
The tumult of the night might Easily awake him to this undressed speed:
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which whiles hee vses in running backe, the Iewes goe forward in their way and malice;
which while he uses in running back, the Iewes go forward in their Way and malice;
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leading our Sauiour first to Annas.
leading our Saviour First to Annas.
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They were to passe by his reuerend doore, at which, by way of honour, they present their shew:
They were to pass by his reverend door, At which, by Way of honour, they present their show:
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and he sends him to be presented to the High-priest Caiaphas, his sonne in law; this was the kindred of these honourable murderers.
and he sends him to be presented to the High priest Caiaphas, his son in law; this was the kindred of these honourable murderers.
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But whiles this troupe is with our Sauiour, you may looke back, and behold Peter following afarre off, full of loue, and shame, and sorrow.
But while this troop is with our Saviour, you may look back, and behold Peter following afar off, full of love, and shame, and sorrow.
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Yet alas, hee returnes but to forsweare himselfe and his master! In a curious desire he enters the High-priest's hall, a place of temptation and blasphemie:
Yet alas, he returns but to forswear himself and his master! In a curious desire he enters the Highpriest's hall, a place of temptation and blasphemy:
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where with as much danger as dissimulation, he mixes with Christ's persecutors; whom as already he accompanies, so anon, by an vnhappy proficiencie, he must imitate.
where with as much danger as dissimulation, he mixes with Christ's persecutors; whom as already he Accompanies, so anon, by an unhappy proficiency, he must imitate.
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Conuersation is the last concoction of loue, and does by a secret friendship of nature intimately assimilate.
Conversation is the last concoction of love, and does by a secret friendship of nature intimately assimilate.
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Now the High-priest with an assisting tumult of Scribes and Pharisies does not examine our Sauiour, but tempt him;
Now the High priest with an assisting tumult of Scribes and Pharisees does not examine our Saviour, but tempt him;
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and when at their importunitie he has acknowledged himselfe the Christ, he is made guiltie of being God:
and when At their importunity he has acknowledged himself the christ, he is made guilty of being God:
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and straight they practice vpon him the wantonnesse of scorne. They prophane his sacred face with the blasphemy of spittle:
and straight they practice upon him the wantonness of scorn. They profane his sacred face with the blasphemy of spittle:
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they blindfold him in execrable sport; and then striking him, in jesting inhumanitie they aske, who strikes him.
they blindfold him in execrable sport; and then striking him, in jesting inhumanity they ask, who strikes him.
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Whiles Christ is thus condemned, Peter is examined, and straight commits an easie deniall of his master:
While christ is thus condemned, Peter is examined, and straight commits an easy denial of his master:
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and straight the Cocke crowes, but yet not lowd enough to awake his guilt. Hee is persecuted againe, and too wretchedly sweares an ignorance.
and straight the Cock crows, but yet not loud enough to awake his guilt. He is persecuted again, and too wretchedly swears an ignorance.
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A third tempter vexes him, being both an accuser and a witnesse; and this is Malchus his cousin, whose eare Peter had cut off:
A third tempter vexes him, being both an accuser and a witness; and this is Malchus his Cousin, whose ear Peter had Cut off:
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which makes Peter feare more then the proportion of the Iewish Law, an eare for an eare.
which makes Peter Fear more then the proportion of the Jewish Law, an ear for an ear.
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He suspects that this eare will bring in danger his whole head.
He suspects that this ear will bring in danger his Whole head.
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And hauing but one euasion, though worse then his entrance, he wishes himselfe accursed, if he knowes our Sauiour:
And having but one evasion, though Worse then his Entrance, he wishes himself accursed, if he knows our Saviour:
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when, alas, he knowes that he were accursed, if hee did not know him.
when, alas, he knows that he were accursed, if he did not know him.
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And now the Cocke, as if instructed to our Sauiour's prophesie, in his just time crowes the second time;
And now the Cock, as if instructed to our Saviour's prophesy, in his just time crows the second time;
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with the repeated diligence of his wing and voice not more awaking himselfe, then the heauy memory of Peter's conscience, which thus raised before day, makes him vnderstand and bewaile his night of sinne;
with the repeated diligence of his wing and voice not more awaking himself, then the heavy memory of Peter's conscience, which thus raised before day, makes him understand and bewail his night of sin;
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nor does hee more hasten out of doores, then doe the teares out of his eyes.
nor does he more hasten out of doors, then do the tears out of his eyes.
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Where marke the apt degrees, as of his fault, so of his sorrow. The hast of his repentance begg'd pardon for his deniall:
Where mark the apt Degrees, as of his fault, so of his sorrow. The haste of his Repentance begged pardon for his denial:
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the teares of his repentance begg'd pardon for his oath: the bitternesse of his repentance beg'd pardon for his curse.
the tears of his Repentance begged pardon for his oath: the bitterness of his Repentance begged pardon for his curse.
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But now the Iewes are not auoiding, but prouoking a greater curse:
But now the Iewes Are not avoiding, but provoking a greater curse:
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and as soone as it is day, in steed of seeing to correct their judgement made by night, they confirme it;
and as soon as it is day, in steed of seeing to correct their judgement made by night, they confirm it;
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leading our Sauiour from this Cleargy-censure to the Secular execution. When behold the mercy of treason!
leading our Saviour from this Cleargy-censure to the Secular execution. When behold the mercy of treason!
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Iudas has a minde to bee godly!
Iudas has a mind to be godly!
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and seeing his master condemned by Caiaphas, he is with a swifter judgement condemned by conscience.
and seeing his master condemned by Caiaphas, he is with a swifter judgement condemned by conscience.
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Now hee repents him of his bargaine:
Now he repents him of his bargain:
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and as if hee could as easily haue beene rid of his guilt, as of his hire, he brings backe the money that would not be put to vse,
and as if he could as Easily have been rid of his guilt, as of his hire, he brings back the money that would not be put to use,
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and though it were fearefully refused, in the presence and Temple of God hee throwes it downe, flying from it as the Priests would haue done from death;
and though it were fearfully refused, in the presence and Temple of God he throws it down, flying from it as the Priests would have done from death;
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and indeed it was the wages of sinne. His sinne now does acknowledge it selfe and our Sauiour's innocency.
and indeed it was the wages of sin. His sin now does acknowledge it self and our Saviour's innocency.
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This loyall Traytour betrayes his treason.
This loyal Traitor betrays his treason.
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And would you not thinke that now againe hee hath almost vn-Iudas'd himselfe? shall not Iudas also now againe bee among the Apostles? Does he not seeme practised in the order of repentance? He grieues, he confesses, he restores. O, would hee stay heere!
And would you not think that now again he hath almost vn-iudased himself? shall not Iudas also now again be among the Apostles? Does he not seem practised in the order of Repentance? He grieves, he Confesses, he restores. O, would he stay Here!
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but, Loe, hee departs from the temple & the God of the temple: he departs and hangs himselfe.
but, Lo, he departs from the temple & the God of the temple: he departs and hangs himself.
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He that is couetous fals into temptation, and the halter of the Deuill. Hee hangs himselfe, and breakes asunder;
He that is covetous falls into temptation, and the halter of the devil. He hangs himself, and breaks asunder;
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What could you looke for lesse, but that the Dragon should breake with the pitch-ball? You may remember he conceiued a sop,
What could you look for less, but that the Dragon should break with the pitch-ball? You may Remember he conceived a sop,
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and now behold hee brings forth a Deuill, and thus by the riddle of damnation hee is both the childe and parent of the Deuill.
and now behold he brings forth a devil, and thus by the riddle of damnation he is both the child and parent of the devil.
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Hee breakes asunder, and is deliuered of his bowels.
He breaks asunder, and is Delivered of his bowels.
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It was the wit of justice, hee should lose his bowels, that had lost his compassion.
It was the wit of Justice, he should loose his bowels, that had lost his compassion.
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But since Iudas hath left vs, let vs leaue him:
But since Iudas hath left us, let us leave him:
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and from this spectacle of justice got see our Sauiour the spectacle of injustice, trauelling from Caiaphas to Pilate, and from Pilate to Herod.
and from this spectacle of Justice god see our Saviour the spectacle of injustice, travelling from Caiaphas to Pilate, and from Pilate to Herod.
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This was a Iew of a delicate Atheisme:
This was a Iew of a delicate Atheism:
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who, in a reprobate joy and phansie, had a most intentiue desire to see a fine miracle or two.
who, in a Reprobate joy and fancy, had a most intentive desire to see a fine miracle or two.
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But his impietie was seuerely deluded by the silence of our Sauiour;
But his impiety was severely deluded by the silence of our Saviour;
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which changing the tyrants curiositie into scorne, he returnes him to Pilate, clad in a garment of ridiculous honour and simplicitie.
which changing the Tyrants curiosity into scorn, he returns him to Pilate, clad in a garment of ridiculous honour and simplicity.
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But Pilate desirous to free him, not so much by the mercy as the custome of the Iewes, proposes to the easie choice of their pardon, Iesus and Barabbas a murtherer;
But Pilate desirous to free him, not so much by the mercy as the custom of the Iewes, proposes to the easy choice of their pardon, Iesus and Barabbas a murderer;
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and whiles they are heere at their deliberation, as he on the judgement-seate, behold his loue is increased by feare.
and while they Are Here At their deliberation, as he on the judgement-seat, behold his love is increased by Fear.
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His wife prompted to compassion not by a bribe, but by a dreame; sends to her husband to warne rather then request him to desist from judgement;
His wife prompted to compassion not by a bribe, but by a dream; sends to her husband to warn rather then request him to desist from judgement;
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the trouble of a vision hauing frightned and instructed her: and sure this was the best counsaile shee ere tooke of her pillow.
the trouble of a vision having frighted and instructed her: and sure this was the best counsel she ere took of her pillow.
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But the people possessed with the Priests demand Barabbas; which was an impious, yet a fit request:
But the people possessed with the Priests demand Barabbas; which was an impious, yet a fit request:
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for could there bee an apt•r fellowship then of a murtherer with murtherers? As for Iesus,
for could there be an apt•r fellowship then of a murderer with murderers? As for Iesus,
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as if they would crucifie him twice, they twice cry-out, Crucifie him, Crucifie him.
as if they would crucify him twice, they twice cry-out, Crucify him, Crucify him.
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Is now the voice of the people the voice of God? Sure we are, that the voice of this people is the voice of their Priests;
Is now the voice of the people the voice of God? Sure we Are, that the voice of this people is the voice of their Priests;
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by whom Pilate being conquered yeelds-vp our Sauiour vnto souldiers, who multiply scourges vpon him, as they doe sinnes and plagues vpon themselues;
by whom Pilate being conquered yeelds-vp our Saviour unto Soldiers, who multiply scourges upon him, as they do Sins and plagues upon themselves;
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as if their madnesse would whip his diuinitie out of him, making it ashamed to stay in so torne a carcasse.
as if their madness would whip his divinity out of him, making it ashamed to stay in so torn a carcase.
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But, O you Souldiers, how shall you wish, that a happy palsie had made faint your hands? And, O thou Lord of glory,
But, Oh you Soldiers, how shall you wish, that a happy palsy had made faint your hands? And, Oh thou Lord of glory,
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how hath thy mercy wooed thy God-head vnto this ignominious patience? O Lord of mercy, we are scarce more saued by the power of thy mercy,
how hath thy mercy wooed thy Godhead unto this ignominious patience? O Lord of mercy, we Are scarce more saved by the power of thy mercy,
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then confounded with the wonder of it:
then confounded with the wonder of it:
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the condemnation of a world being a cheaper losse, then the least effusion of thy redeeming bloud!
the condemnation of a world being a cheaper loss, then the least effusion of thy redeeming blood!
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Yet the mercilesse souldiers beyond this crueltie scornfully clothe him with a Purple Robe;
Yet the merciless Soldiers beyond this cruelty scornfully cloth him with a Purple Robe;
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though their crueltie in this had preuented their scorne his innocent bloud clothing him with a nobler purple.
though their cruelty in this had prevented their scorn his innocent blood clothing him with a Nobler purple.
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But now because in the art of crucifying they had no separated torment for the head, by the increase of inuētion they inlarge their science of murder, fixing on his head a crowne of thornes;
But now Because in the art of crucifying they had no separated torment for the head, by the increase of invention they enlarge their science of murder, fixing on his head a crown of thorns;
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and thus, as if he had a distinct soule in euery part, they distinctly murder euery part.
and thus, as if he had a distinct soul in every part, they distinctly murder every part.
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And is not now the Lilly verily among the thornes? This tender head of our beloued encōpassed with the affliction of a crowne!
And is not now the Lily verily among the thorns? This tender head of our Beloved encompassed with the affliction of a crown!
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A crowne neither of gold, nor Roses! Neither of honour, nor pleasure! Behold, a goodly fruit!
A crown neither of gold, nor Roses! Neither of honour, nor pleasure! Behold, a goodly fruit!
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The Lord planted a Vineyard, and when he comes to gather grapes, he receiues thornes! They abuse his hand with a scepter of reede;
The Lord planted a Vineyard, and when he comes to gather grapes, he receives thorns! They abuse his hand with a sceptre of reed;
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his hand the power whereof was the scepter ▪ and that their mouthes might sinne more then in wordes, they spit vpon him.
his hand the power whereof was the sceptre ▪ and that their mouths might sin more then in words, they spit upon him.
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But their owne darke eyes had more need to be touched with our Sauiours purging spittle.
But their own dark eyes had more need to be touched with our Saviour's purging spittle.
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For had they seene what they had done, they would not haue spit vpon the Lord of glory! This affecting spectacle softens Pilate;
For had they seen what they had done, they would not have spit upon the Lord of glory! This affecting spectacle softens Pilate;
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and by an errour of humanitie taking Iewes to be men, and that their eyes peraduenture might mooue their hearts, he presents him to them with this preface of compassion, Behold the man!
and by an error of humanity taking Iewes to be men, and that their eyes Peradventure might move their hearts, he presents him to them with this preface of compassion, Behold the man!
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But, alas, Pilate, can any man behold this man? Will not all eyes bee sooner blinded with gratefull teares? Or how can they heere behold a man? A man lost in his owne bloud!
But, alas, Pilate, can any man behold this man? Will not all eyes be sooner blinded with grateful tears? Or how can they Here behold a man? A man lost in his own blood!
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Which striues as much to obscure his body, as his body his God-head! Yet the vnmooued Iewes with broad eyes of crueltie gaze vpon him.
Which strives as much to Obscure his body, as his body his Godhead! Yet the unmoved Iewes with broad eyes of cruelty gaze upon him.
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And shall wee yet thinke Deuealion's people a fable? Sure these children were raised vnto Abraham from stones!
And shall we yet think Deuealion's people a fable? Sure these children were raised unto Abraham from stones!
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And now they are so readie to crucifie Christ, that they are ready also to condemne Pilate, not fearing to pronounce him a hypotheticall Traytour,
And now they Are so ready to crucify christ, that they Are ready also to condemn Pilate, not fearing to pronounce him a hypothetical Traitor,
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if hee does not crucifie Christ.
if he does not crucify christ.
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Wherefore through the conquest and policie of ambition he thinkes at once to satisfie the Iewes and God,
Wherefore through the conquest and policy of ambition he thinks At once to satisfy the Iewes and God,
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so to secure his estate and conscience.
so to secure his estate and conscience.
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In the presence of the people hee takes water and washes his hands, protesting himselfe innocent from this innocent bloud.
In the presence of the people he Takes water and washes his hands, protesting himself innocent from this innocent blood.
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Hee had need to rub hard, that meanes to wash away guilt with so weake an element;
He had need to rub hard, that means to wash away guilt with so weak an element;
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guilt neuer to be washed away, but by the water of repentance and baptisme.
guilt never to be washed away, but by the water of Repentance and Baptism.
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It was in his power, as well as in his desire, to haue set him free:
It was in his power, as well as in his desire, to have Set him free:
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but he pronounces him innocent and punishes him: he condemnes himselfe, and crucifies Christ:
but he pronounces him innocent and Punishes him: he condemns himself, and Crucifies christ:
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he deliuers 〈 ◊ 〉 beloued Barabbas to their pardon, and Christ to their crosse which now he beares, as afterward it beares him.
he delivers 〈 ◊ 〉 Beloved Barabbas to their pardon, and christ to their cross which now he bears, as afterwards it bears him.
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But in this trauaile toward mount Caluary, his strength is lesse then the burden:
But in this travail towards mount Calvary, his strength is less then the burden:
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and needs must it be a heauie crosse, which was laden with a world of sinnes.
and needs must it be a heavy cross, which was laden with a world of Sins.
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Wherefore to hasten the execution, not to ease our Sauiour, they make one Simon carry the weight of the crosse:
Wherefore to hasten the execution, not to ease our Saviour, they make one Simon carry the weight of the cross:
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our Sauiour yet carrying the weight of the sinnes. Happy Simon now eases Christ of his burden:
our Saviour yet carrying the weight of the Sins. Happy Simon now eases christ of his burden:
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but Christ hereafter will ease Simon of his burden.
but christ hereafter will ease Simon of his burden.
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Whiles he goes on, a multitude of women, forgetting to be Iewes, bestow teares vpon him:
While he Goes on, a multitude of women, forgetting to be Iewes, bestow tears upon him:
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whom he exhorts to thrift of sorrow;
whom he exhorts to thrift of sorrow;
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bidding them stay their lamentation till a time of lamentation for themselues, and for their children:
bidding them stay their lamentation till a time of lamentation for themselves, and for their children:
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whose bloud shall bee made as cheape as their mothers teares, when in the vengeance and sport of slaughter, the curse of barrenesse,
whose blood shall be made as cheap as their mother's tears, when in the vengeance and sport of slaughter, the curse of barrenesse,
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and a dry pap shall bee a blessing.
and a dry pap shall be a blessing.
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At last they bring this Catholique sacrifice to mount Caluary, to the altar of the world:
At last they bring this Catholic sacrifice to mount Calvary, to the altar of the world:
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where euery part of him is stretcht-out, as the free embleme of his extended mercy. They fasten him to his crosse with violence:
where every part of him is stretched-out, as the free emblem of his extended mercy. They fasten him to his cross with violence:
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but hee was fastned surer by his owne loue. They pierce his hands and his feete with nayles but his heart with their ingratitude;
but he was fastened Surer by his own love. They pierce his hands and his feet with nails but his heart with their ingratitude;
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thus is hee vsed in the house of his friends!
thus is he used in the house of his Friends!
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They exalt him on his crosse, arming himselfe against himselfe, and making his owne weight his owne affliction.
They exalt him on his cross, arming himself against himself, and making his own weight his own affliction.
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And now I must cry-out with Pilate, Behold the man, aduanced in the triumph of redemption vpon the Cherub of the crosse!
And now I must cry-out with Pilate, Behold the man, advanced in the triumph of redemption upon the Cherub of the cross!
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Or if your tender eyes haue not the hearts to see this spectacle, yet reade the title of his crosse,
Or if your tender eyes have not the hearts to see this spectacle, yet read the title of his cross,
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and sure the first word, Iesus, may comfort you.
and sure the First word, Iesus, may Comfort you.
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Yet if the remembrance of his name should proue the remembrance of his sorrow, where will you then,
Yet if the remembrance of his name should prove the remembrance of his sorrow, where will you then,
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alas, bestow your eyes? If you looke away, you shall see those that passe by the way, nod their heads at him:
alas, bestow your eyes? If you look away, you shall see those that pass by the Way, nod their Heads At him:
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if you looke on the ground, you shall see the diuided souldiers at lots for his intire Coate;
if you look on the ground, you shall see the divided Soldiers At lots for his entire Coat;
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which they more respect, then they doe Christ: if you looke among the company, you shall see the vnhallowed Priests prophaning him:
which they more respect, then they do christ: if you look among the company, you shall see the unhallowed Priests profaning him:
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if you looke on either side his crosse, you shall see a thiefe made his companion.
if you look on either side his cross, you shall see a thief made his Companion.
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Whereof one, as if he were his executioner, crucifies him with blasphemie;
Whereof one, as if he were his executioner, Crucifies him with blasphemy;
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though the other crucifies his owne vnbeliefe, and by a new theft steales Heauen at his execution.
though the other Crucifies his own unbelief, and by a new theft steals Heaven At his execution.
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If yet you cannot behold our Sauiour, behold his Disciple and his mother, whom from his crosse he himselfe beholds.
If yet you cannot behold our Saviour, behold his Disciple and his mother, whom from his cross he himself beholds.
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Saint Iohn's loue had now made a recompence for his flight, by conquering his feare to this returne and sorrow.
Saint Iohn's love had now made a recompense for his flight, by conquering his Fear to this return and sorrow.
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Our Sauiour beholds his beloued Iohn, and hauing nothing left that is his owne but his mother, hee bequeathes her vnto him.
Our Saviour beholds his Beloved John, and having nothing left that is his own but his mother, he Bequeathes her unto him.
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But, it may be, you are as little able also to looke on these, who also are crucified with the passion of loue.
But, it may be, you Are as little able also to look on these, who also Are Crucified with the passion of love.
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If then you cannot at all indure these sights, be indulgent to lamentation: Let teares seaze on your eyes, as an vniuersall darknesse does on Iudea.
If then you cannot At all endure these sights, be indulgent to lamentation: Let tears seize on your eyes, as an universal darkness does on Iudea.
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The guilt of the Iewes puts out the Sunne:
The guilt of the Iewes puts out the Sun:
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and yet this huge night which can hide all Iudea, cannot hide the guilt of the Iewes.
and yet this huge night which can hide all Iudea, cannot hide the guilt of the Iewes.
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O how they shall hereafter wish that this darknesse had beene more speedy, that it might haue preuented or excused their violence? Then happily they would haue pleaded, O had we seene what we did, wee would not haue crucified the Lord of glory.
O how they shall hereafter wish that this darkness had been more speedy, that it might have prevented or excused their violence? Then happily they would have pleaded, Oh had we seen what we did, we would not have Crucified the Lord of glory.
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In this forc'd night and agony, this man of sorrowes cries out with a voice as strong as earnest, his fainting humanitie begging aide and release.
In this forced night and agony, this man of sorrows cries out with a voice as strong as earnest, his fainting humanity begging aid and release.
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Thus long they haue afflicted his outward-parts, and now their wit finds a deuice to torment his inward also.
Thus long they have afflicted his outward-parts, and now their wit finds a device to torment his inward also.
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In a drouth of combat and torment, hee cries-out, I thirst:
In a drouth of combat and torment, he cries-out, I thirst:
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and when from this his Vineyard he might looke for wine, behold they vilely spunge him with vngratefull vineger.
and when from this his Vineyard he might look for wine, behold they vilely sponge him with ungrateful vinegar.
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Being persecuted thus with a swift succession of plagues, in a free obedience he bowes his head,
Being persecuted thus with a swift succession of plagues, in a free Obedience he bows his head,
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and in the Empire of his Diuinitie and loue, is pleased to die, giuing to the justice of his Father,
and in the Empire of his Divinity and love, is pleased to die, giving to the Justice of his Father,
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for a redeeming sacrifice, his troubled spirit.
for a redeeming sacrifice, his troubled Spirit.
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Corrupt Philosophers who now for a long time haue animated the world with a magique soule, may in this truth bury their errour,
Corrupt Philosophers who now for a long time have animated the world with a magic soul, may in this truth bury their error,
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and now acknowledge, that only this is the soule of the world. Thus they haue crucified him:
and now acknowledge, that only this is the soul of the world. Thus they have Crucified him:
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and now they shall know whom they haue crucified. The Iewes and the Deuils shall know that it was the Lord of glory;
and now they shall know whom they have Crucified. The Iewes and the Devils shall know that it was the Lord of glory;
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and the whole world shall know that it was the Lord of glory.
and the Whole world shall know that it was the Lord of glory.
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Behold an angry miracle teares the vaile of the Temple, and by a greater mystery reueales their mysteries.
Behold an angry miracle tears the veil of the Temple, and by a greater mystery reveals their Mysteres.
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Behold an earth-quake shakes open the graues;
Behold an earthquake shakes open the graves;
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and after the resurrection of this first-borne of the dead, the glad carcasses by the returne of their disacquainted soules can no more then their soules endure the Graue.
and After the resurrection of this firstborn of the dead, the glad carcases by the return of their disacquainted Souls can no more then their Souls endure the Grave.
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Behold the stones cleaue asunder, as if violated nature would lend them mouthes to cry-out against the Iewes;
Behold the stones cleave asunder, as if violated nature would lend them mouths to cry-out against the Iewes;
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or as if they would pronounce themselues of a softer tempter, then the hearts of men.
or as if they would pronounce themselves of a Softer tempter, then the hearts of men.
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And now there is a religious earth-quake in the heart of the Centurion: from whose inspired mouth proceeds a voice articulated by faith and wonder;
And now there is a religious earthquake in the heart of the Centurion: from whose inspired Mouth proceeds a voice articulated by faith and wonder;
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pronouncing the innocence and diuinitie of our Iesus;
pronouncing the innocence and divinity of our Iesus;
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and euen the Iewes doe smite their breasts, as if their hands insteed of repentance, should soften their hearts.
and even the Iewes do smite their breasts, as if their hands instead of Repentance, should soften their hearts.
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But his friends neerest to him in affection, stand afarre off: to whom it is a death not to dye with him.
But his Friends nearest to him in affection, stand afar off: to whom it is a death not to die with him.
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And indeed none of them did die by martyrdome; the Lord counting the torment of this spectacle equall vnto it. His friends stand afarre off:
And indeed none of them did die by martyrdom; the Lord counting the torment of this spectacle equal unto it. His Friends stand afar off:
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yet farther from comfort, then from him.
yet farther from Comfort, then from him.
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O how may wee imagine his tender mother weepes? How may we imagine she now cryes-out, O my sonne Iesu, O Iesu, my sonne, my sonne!
O how may we imagine his tender mother weeps? How may we imagine she now cryes-out, Oh my son Iesu, Oh Iesu, my son, my son!
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This is a more wounding lamentation, then the mourning of Hadadrimmon in the valley of Megiddon;
This is a more wounding lamentation, then the mourning of Hadadrimmon in the valley of Megiddo;
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when the good Iosias, when the beloued Iosias fell vnder the sword, of Pharaoh.
when the good Iosias, when the Beloved Iosias fell under the sword, of Pharaoh.
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Now the souldiers come to examine the execution to see if these, the late prisoners of the Iewes, be now become the prisoners of death:
Now the Soldiers come to examine the execution to see if these, the late Prisoners of the Iewes, be now become the Prisoners of death:
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and finding the two theeues breathing still, in the custome of vaine crueltie on malefactors, they breake their legges:
and finding the two thieves breathing still, in the custom of vain cruelty on malefactors, they break their legs:
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when, alas, their soules were readier to runne away, then their is bodies But, to our Sauiour, being already dead, they are pleased to shew a negatiue mercy.
when, alas, their Souls were Readier to run away, then their is bodies But, to our Saviour, being already dead, they Are pleased to show a negative mercy.
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Yet one to prooue himselfe more senslesse then what he wounds, now pierces his side:
Yet one to prove himself more senseless then what he wounds, now pierces his side:
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as if beyond the expulsion of his soule, he would not leaue in him the forme of a carcasse, When behold,
as if beyond the expulsion of his soul, he would not leave in him the Form of a carcase, When behold,
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an instructing mysterie flowes from his side.
an instructing mystery flows from his side.
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Water flowes out, as if it would present vnto the souldier the innocency of our Sauiour:
Water flows out, as if it would present unto the soldier the innocency of our Saviour:
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bloud flowes out, as if it would present vnto the soul ther the admonishing horrour of his owne guilt.
blood flows out, as if it would present unto the soul there the admonishing horror of his own guilt.
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It was vile, to wrong the innocent: it was inhumane to abuse the dead: but it was execrable to violate the Lord of glory.
It was vile, to wrong the innocent: it was inhumane to abuse the dead: but it was execrable to violate the Lord of glory.
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But the glory of this Lord shall now dispell this night of sorrow. Now weepe not, that hee died:
But the glory of this Lord shall now dispel this night of sorrow. Now weep not, that he died:
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but rejoyce that hee died for you.
but rejoice that he died for you.
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It was his loue that hee would redeeme, as it was his power that he could redeeme.
It was his love that he would Redeem, as it was his power that he could Redeem.
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So he did redeeme, as be did suffer, hee suffered not in his diuine nature; but by the •nion of his diuine nature:
So he did Redeem, as be did suffer, he suffered not in his divine nature; but by the •nion of his divine nature:
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hee red•emed not in his diuine nature; but by the union of his diuine nature. For from a double nature his mysticall vnitie did arise:
he red•emed not in his divine nature; but by the Union of his divine nature. For from a double nature his mystical unity did arise:
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and as his soule was a diuinitie to his body; so was his diuinitie a soule to his humanity.
and as his soul was a divinity to his body; so was his divinity a soul to his humanity.
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To create man, God •reathed a spirit like himselfe into him; him to redeeme man, God himselfe entred into him;
To create man, God •reathed a Spirit like himself into him; him to Redeem man, God himself entered into him;
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and though the diuinitie could not hee crucified;
and though the divinity could not he Crucified;
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yet was the vnion of it with the passion of the humanitie, counted as the passion of the diuinitie.
yet was the Union of it with the passion of the humanity, counted as the passion of the divinity.
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Thus by the bountie of interpretation, and communication of proprieties, they verily crucified the Lord of glory.
Thus by the bounty of Interpretation, and communication of proprieties, they verily Crucified the Lord of glory.
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Whose carcasse now as cold as death raises a flame of loue in the breasts of Ioseph and Nicodemus.
Whose carcase now as cold as death raises a flame of love in the breasts of Ioseph and Nicodemus.
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Ioseph in a couragious Christianitie goes vnto Pilate, and begges the body. When Christ was aliue, Iudas sould him;
Ioseph in a courageous Christianity Goes unto Pilate, and begs the body. When christ was alive, Iudas should him;
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and now he is dead, Pilate giues him away;
and now he is dead, Pilate gives him away;
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whose body though it were preserued by the diuinitie, yet Nicodemus sweetens it with Myrrhe and Deuotion.
whose body though it were preserved by the divinity, yet Nicodemus sweetens it with Myrrh and Devotion.
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They wrap him in a linnen cloth, not so much concealing his nakednesse, as expressing his innocence.
They wrap him in a linen cloth, not so much concealing his nakedness, as expressing his innocence.
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They lay him in Iosephs Tombe, which was in a garden; and was not then this garden Paradise? It was a glorious sepulchre;
They lay him in Joseph's Tomb, which was in a garden; and was not then this garden Paradise? It was a glorious Sepulchre;
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as if, by the prophesie of loue, it had been proportioned to the guest.
as if, by the prophesy of love, it had been proportioned to the guest.
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Whose bodie being heere entertayned with magnificent pietie, his illustrious soule forces a triumph in Hell, crucifies the Deuill,
Whose body being Here entertained with magnificent piety, his illustrious soul forces a triumph in Hell, Crucifies the devil,
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and ouerthrowes the tyranny of damnation. He does not take away damnation, but contract it.
and overthrows the tyranny of damnation. He does not take away damnation, but contract it.
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And now you see, after this redemption of our Sauiour, you may like Thomas put your hand and faith into the wound of his side, & receiue saluation.
And now you see, After this redemption of our Saviour, you may like Thomas put your hand and faith into the wound of his side, & receive salvation.
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You may behold the opening mouth of this wound, which with eloquent bloud inuites you to faith and loue.
You may behold the opening Mouth of this wound, which with eloquent blood invites you to faith and love.
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You may behold the Lord of glory comming from Edom, with his died garments from Bosrah.
You may behold the Lord of glory coming from Edom, with his died garments from Bosrah.
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This is the Lord of glory: glorious in his apparell: glorious in his nakednesse: glorious in his mightinesse to saue.
This is the Lord of glory: glorious in his apparel: glorious in his nakedness: glorious in his mightiness to save.
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Wherefore art thou red in thine apparell, and thy garments like him that treadeth in the Wine-fat? Thou hast trodden the Wine-presse alone,
Wherefore art thou read in thine apparel, and thy garments like him that treadeth in the Wine-fat? Thou hast trodden the Winepress alone,
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and of the people there was none with thee.
and of the people there was none with thee.
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O, what did cause these soundings of thy bowels, and of thy mercies towards vs? Who can expresse thy sorrowes,
O, what did cause these soundings of thy bowels, and of thy Mercies towards us? Who can express thy sorrows,
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and thy louing-kindnesse towards vs? Who can expresse what thou hast done for our soules? Thou wast afflicted, thou wast despised, thou wast whipt, wounded, bruised, condemned, sacrificed for our soules;
and thy Lovingkindness towards us? Who can express what thou hast done for our Souls? Thou wast afflicted, thou wast despised, thou wast whipped, wounded, Bruised, condemned, sacrificed for our Souls;
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thou wast made a seruant of death, thou wast numbred with the transgressours, thou madest thy graue with the wicked for our soules.
thou wast made a servant of death, thou wast numbered with the transgressors, thou Madest thy graven with the wicked for our Souls.
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Wherefore God has highly exalted thee, and giuen thee a name aboue all names; that at the Name of Iesus euery knee shall bow;
Wherefore God has highly exalted thee, and given thee a name above all names; that At the Name of Iesus every knee shall bow;
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of things in Heauen, and things in earth, and things vnder the earth; And euery tongue shall confesse that Iesus Christ is the Lord of glory;
of things in Heaven, and things in earth, and things under the earth; And every tongue shall confess that Iesus christ is the Lord of glory;
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And the foure and twentie Elders shall fall downe before the Lambe, with their Harps and golden Vials full of Odours;
And the foure and twentie Elders shall fallen down before the Lamb, with their Harps and golden Vials full of Odours;
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and in their new Song shall they prayse thee;
and in their new Song shall they praise thee;
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And the Angels about thy throne, euen ten thousand times ten thousand, and thousands of thousands shall say with a loud voice, Worthy is the Lambe that was slaine, to receiue power,
And the Angels about thy throne, even ten thousand times ten thousand, and thousands of thousands shall say with a loud voice, Worthy is the Lamb that was slain, to receive power,
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and riches, and wisedome, and strength, and honour, and glory.
and riches, and Wisdom, and strength, and honour, and glory.
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Therefore with Angels and Arch-angels, and with all the company of Heauen, wee laude and magnifie thy glorious Name; euermore praysing thee and saying;
Therefore with Angels and Archangels, and with all the company of Heaven, we laud and magnify thy glorious Name; evermore praising thee and saying;
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Holy, holy, holy Lord of glory, Heauen and earth are full of thy glory, and of thy mercies.
Holy, holy, holy Lord of glory, Heaven and earth Are full of thy glory, and of thy Mercies.
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The Angels in Heauen wonder at thy mercies: the powers of Hell tremble at thy mercies:
The Angels in Heaven wonder At thy Mercies: the Powers of Hell tremble At thy Mercies:
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thou thy selfe triumphest in thy mercies: and the sonnes of men rejoyce in thy mercies.
thou thy self triumphest in thy Mercies: and the Sons of men rejoice in thy Mercies.
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Wherefore, O thou that takest away the sinnes of the world, deliuer vs:
Wherefore, Oh thou that Takest away the Sins of the world, deliver us:
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by thine agonie and bloudie swear, by thy crosse and passion, by thy precious death and buriall deliuer vs;
by thine agony and bloody swear, by thy cross and passion, by thy precious death and burial deliver us;
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And wee will fall downe before thy glorie: and we will sing praises vnto thy mercie:
And we will fallen down before thy glory: and we will sing praises unto thy mercy:
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and we will triumph in the victorie of thy bloud:
and we will triumph in the victory of thy blood:
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and we will for euer euen for euer acknowledge, that, Thou the crucified Lord of glorie art the Christ of God, and the Iesus of men. The end.
and we will for ever even for ever acknowledge, that, Thou the Crucified Lord of glory art the christ of God, and the Iesus of men. The end.
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A Sermon preached at Saint Marie's in Oxford on Easter-Tuesday, 1623. 1. CORINTH. 15.20. Now is Christ risen from the dead, and become the first-fruits of them that slept.
A Sermon preached At Saint Marie's in Oxford on Easter-Tuesday, 1623. 1. CORINTH. 15.20. Now is christ risen from the dead, and become the Firstfruits of them that slept.
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IT were vnnecessarie art & feare to stir•e to keepe the liuing awake with a preface;
IT were unnecessary art & Fear to stir•e to keep the living awake with a preface;
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when as the dead are at the businesse of a resurrection. Wōders & blessings are aboue their auditors:
when as the dead Are At the business of a resurrection. Wonders & blessings Are above their Auditors:
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who must be glad to be sta••led to the newes. Now was our Sauior task'd with his most vnweildie miracle.
who must be glad to be sta••led to the news. Now was our Saviour tasked with his most unwieldy miracle.
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His mercie had before bestowed many vpon others: but now his power tries one vpon himselfe.
His mercy had before bestowed many upon Others: but now his power tries one upon himself.
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His diuinitie acts a miracle vpon his humanitie;
His divinity acts a miracle upon his humanity;
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repairing this second Trinitie of his person from the immortall ruines of a God, a soule,
repairing this second Trinity of his person from the immortal ruins of a God, a soul,
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and a carcasse. Three dayes did hee consecrate for the performance of this wonder: and three dayes doe wee consecrate for the perswading to this wonder;
and a carcase. Three days did he consecrate for the performance of this wonder: and three days do we consecrate for the persuading to this wonder;
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which should haue beene the joy, and was the shame of the Apostles: who were slow to apprehend it, though Christ was their Schoole-master.
which should have been the joy, and was the shame of the Apostles: who were slow to apprehend it, though christ was their Schoolmaster.
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They had not as yet learned their owne Creed: which, their peruerse sense was pleased to bee taught, not so much by our Sauiour, as by his sepulchre:
They had not as yet learned their own Creed: which, their perverse sense was pleased to be taught, not so much by our Saviour, as by his Sepulchre:
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whose opening mouth, when it sent forth Christ the Word, pronounced his Resurrection, which is the Epitaph of God.
whose opening Mouth, when it sent forth christ the Word, pronounced his Resurrection, which is the Epitaph of God.
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Thus did the ambition of the gra•e instruct the preuented Angell:
Thus did the ambition of the gra•e instruct the prevented Angel:
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and though it cannot, as the multitude of Tombes, with the voice and conquest of proud Death, tell vs whom it does captiue;
and though it cannot, as the multitude of Tombs, with the voice and conquest of proud Death, tell us whom it does captive;
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yet does it remember to vs, whom it did. Which assumed triumph of death, is as short as its combat.
yet does it Remember to us, whom it did. Which assumed triumph of death, is as short as its combat.
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Ioseph's deuotion bestowed this Tombe vpon our Sauiour; but our Sauiours victorie bestowed it vpon death:
Joseph's devotion bestowed this Tomb upon our Saviour; but our Saviour's victory bestowed it upon death:
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which, since his Resurrection, has lien buried in his tombe.
which, since his Resurrection, has lain buried in his tomb.
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But can a dead man bee warmed againe into life? And can the lungs that haue forgot to breathe, learne to breathe againe? Faith indeed can answer this with as much ease as speed;
But can a dead man be warmed again into life? And can the lungs that have forgotten to breathe, Learn to breathe again? Faith indeed can answer this with as much ease as speed;
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and being honoured with an imitating omnipotencie, can with a coequall extension of assent apply it selfe to the number and degrees of Gods actions.
and being honoured with an imitating omnipotency, can with a coequal extension of assent apply it self to the number and Degrees of God's actions.
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But, as hard it was to raise the faith, as the body, of Saint Thomas: nay, it was his body, that caused him to beleeue the Resurrection of Christ's bodie;
But, as hard it was to raise the faith, as the body, of Saint Thomas: nay, it was his body, that caused him to believe the Resurrection of Christ's body;
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which was a way of faith, more certaine then gratefull.
which was a Way of faith, more certain then grateful.
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Yet must the vnderstanding bee so raised, before it can beleeue that the bodie can bee raised;
Yet must the understanding be so raised, before it can believe that the body can be raised;
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that the diuine indulgence does gradually chastize the difficultie by the length of instruction.
that the divine indulgence does gradually chastise the difficulty by the length of instruction.
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For scarce had man viewed the materials of his Creation, when straight hee was practised vnto an essay of this second Creation.
For scarce had man viewed the materials of his Creation, when straight he was practised unto an essay of this second Creation.
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When Adam descended into sleepe, there was a Resurrection of his rib, which awaked into a woman.
When Adam descended into sleep, there was a Resurrection of his rib, which awaked into a woman.
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Did not mortalitie then put on immortalitie, when a senselesse bone was so endued with reason, that it could apprehend its owne preferment? Mee thinkes, the Chymique might hence extract an easie Rhetorique for his promotion of metalls;
Did not mortality then put on immortality, when a senseless bone was so endued with reason, that it could apprehend its own preferment? Me thinks, the Chemic might hence extract an easy Rhetoric for his promotion of metals;
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and, without an Apologie, teach that vsurie of art, And heere too, was an imployed legacie, a woman bequeathed to time, to multiply resurrections.
and, without an Apology, teach that Usury of art, And Here too, was an employed legacy, a woman bequeathed to time, to multiply resurrections.
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Which yet were almost reduced to a despaire by her degenerating Nephewes:
Which yet were almost reduced to a despair by her degenerating Nephews:
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whose crimes had forsworne or scorned the resurrection of their bodies, and did more ouerwhelme them then the floud.
whose crimes had forsworn or scorned the resurrection of their bodies, and did more overwhelm them then the flood.
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Yet then looke vpon Noah with joy, as the Lord did with fauour;
Yet then look upon Noah with joy, as the Lord did with favour;
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and when the olde and the new World were distinguished and continued but by an Isthmus, from Noah's wife the Arke of mankind, see a new resurrection of man;
and when the old and the new World were distinguished and continued but by an Isthmus, from Noah's wife the Ark of mankind, see a new resurrection of man;
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and from his floud a resurrection of the world.
and from his flood a resurrection of the world.
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But will you see a raising without death or sleepe? Behold Isaac as neere the stroke as the hand of his father, arising from his Funerall pile;
But will you see a raising without death or sleep? Behold Isaac as near the stroke as the hand of his father, arising from his Funeral pile;
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and at this resurrection too there was an Angell remoouing though not a Tombe-stone, yet a Knife more exorable then the sword which the Angell in Paradise did shake;
and At this resurrection too there was an Angel removing though not a Tombstone, yet a Knife more exorable then the sword which the Angel in Paradise did shake;
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whose threatning edge was as deuouring as its flame. But heere was a sacrifice offered, yet not slaine:
whose threatening edge was as devouring as its flame. But Here was a sacrifice offered, yet not slain:
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and though not slaine yet accepted.
and though not slain yet accepted.
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But peraduenture it will more gratefully frighten you to see a man taught to bee buried aliue,
But Peradventure it will more gratefully frighten you to see a man taught to be buried alive,
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and more yet, to liue after his buriall.
and more yet, to live After his burial.
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Behold then Ioseph from the tombe of his prison rising vnto a triumph as eminent as his innocencie:
Behold then Ioseph from the tomb of his prison rising unto a triumph as eminent as his innocence:
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which had before conquered his passion, and now his affliction. Behold in Ioseph the mysticall bodie of our Sauiour;
which had before conquered his passion, and now his affliction. Behold in Ioseph the mystical body of our Saviour;
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a body admirably mortall and incorruptible; a body that suffered rather the graue then death.
a body admirably Mortal and incorruptible; a body that suffered rather the graven then death.
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And will any man now count it such a wonder to see the fetters fall-off from Peter;
And will any man now count it such a wonder to see the fetters fall-off from Peter;
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when they had learned the religion from his Masters winding-sheete, which fell at his feet when hee arose? But if the eye and courage of your faith will venter farther,
when they had learned the Religion from his Masters winding-sheet, which fell At his feet when he arose? But if the eye and courage of your faith will venture farther,
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and see the actiue horrour of a graue, behold Ionas his quicke tombe made a tombe of saluation to him. Three of our dayes hee lay struggling in his new night of amazement,
and see the active horror of a graven, behold Ionas his quick tomb made a tomb of salvation to him. Three of our days he lay struggling in his new night of amazement,
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as if he had found an Aegypt in the Whale, and did acknowledge that watry Purgatory.
as if he had found an Egypt in the Whale, and did acknowledge that watery Purgatory.
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At last the graue by a new instruction cast-vp the liuing. The Whale was no more a Sepulchre, but a fish;
At last the graven by a new instruction cast-vp the living. The Whale was no more a Sepulchre, but a Fish;
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and Ionas no longer a coarse, but a Prophet. Hee had surely died, if hee had not beene buried.
and Ionas no longer a coarse, but a Prophet. He had surely died, if he had not been buried.
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And heere was a resurrection, though not a reuiuing; a resurrection from disobedience and the Whale.
And Here was a resurrection, though not a reviving; a resurrection from disobedience and the Whale.
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Thus this rare An'choret and his tombe were both aliue: but the tombe of our Sauiour was as desperate as death.
Thus this rare An'choret and his tomb were both alive: but the tomb of our Saviour was as desperate as death.
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What could be expected from a graue and a carcasse? Yet behold this carcasse reuiue into a man;
What could be expected from a graven and a carcase? Yet behold this carcase revive into a man;
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nay, into a God! And I may rightly say, behold: for he did rise, that wee should behold him;
nay, into a God! And I may rightly say, behold: for he did rise, that we should behold him;
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and at that time wherein we might behold him.
and At that time wherein we might behold him.
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He rose, when night rises into morning, and at this pregnant season, when winter is quickned into the spring.
He rose, when night rises into morning, and At this pregnant season, when winter is quickened into the spring.
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Now did the day-spring visit vs from the graue. It was on the first day of the Iewes weeke, a weeke well begunne;
Now did the dayspring visit us from the graven. It was on the First day of the Iewes Week, a Week well begun;
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and is was the first day of the Christian Creation.
and is was the First day of the Christian Creation.
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If you will turne ouer the notes of time, you may beleeue that Pharaoh, as on that day of the yeere, was inuaded by an host of waues, which conquering his Chariots, made him without wheeles hurrie faster vnto Hell;
If you will turn over the notes of time, you may believe that Pharaoh, as on that day of the year, was invaded by an host of waves, which conquering his Chariots, made him without wheels hurry faster unto Hell;
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Whiles Moses led his Israel through the Wildernesse of the Sea, passing from the shadow of death in that monument of waters.
While Moses led his Israel through the Wilderness of the Sea, passing from the shadow of death in that monument of waters.
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Did not our Lord also leaue his tombe with an equall and contrary wonder? Then were the waters made firme, rising into Alpes;
Did not our Lord also leave his tomb with an equal and contrary wonder? Then were the waters made firm, rising into Alps;
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as now the earth was made to quake like the waters; And well might it tremble, when the Lord conquered it and forsooke it.
as now the earth was made to quake like the waters; And well might it tremble, when the Lord conquered it and forsook it.
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The Angell too made a little earth-quake in the graue, when he remoued the mightie stone:
The Angel too made a little earthquake in the graven, when he removed the mighty stone:
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with which the vaine few tryed to oppresse our Sauiour after death; as it he would haue sealed him vp, to an impossibilitie of resurrection.
with which the vain few tried to oppress our Saviour After death; as it he would have sealed him up, to an impossibility of resurrection.
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But since the Angell has opened the tombe for vs, shall we goe see the place, whence Christ is risen? And yet wee shall not make such hast,
But since the Angel has opened the tomb for us, shall we go see the place, whence christ is risen? And yet we shall not make such haste,
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but that the speedy deuotion of the two Maries will bee there before vs: whose feete were as swift as their loue, and their loue as time;
but that the speedy devotion of the two Mary's will be there before us: whose feet were as swift as their love, and their love as time;
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nay, more swift then time, which hindred them by the delay and command of their Sabbath.
nay, more swift then time, which hindered them by the Delay and command of their Sabbath.
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A Sabbath it was, but only of their bodies, which, whiles our Sauiour lay buried, were but the sepulchres of their soules;
A Sabbath it was, but only of their bodies, which, while our Saviour lay buried, were but the sepulchres of their Souls;
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their soules, that found no Sabbath, till they found the Lord.
their Souls, that found no Sabbath, till they found the Lord.
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They came with prepared spices and oyntments for him, whose diuinitie did preuent Balme, and esteemed their pietie of a more precious sweetnesse, then their oyntments.
They Come with prepared spices and ointments for him, whose divinity did prevent Balm, and esteemed their piety of a more precious sweetness, then their ointments.
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But will you see this loue languish into feare, and this feare againe strengthned into joy? They are no sooner in the sepulchre,
But will you see this love languish into Fear, and this Fear again strengthened into joy? They Are no sooner in the Sepulchre,
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but that they find it as empty of our Sauiour, as it was full of wonder;
but that they find it as empty of our Saviour, as it was full of wonder;
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and insteed of the body of the Lord they behold the Angell of the Lord sitting vpon the stone, which he had conquered to obedience;
and instead of the body of the Lord they behold the Angel of the Lord sitting upon the stone, which he had conquered to Obedience;
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as if hee meant to rest himselfe in triumph, after the conflict of his miracle. His rayment was white as snow, which he did imitate in puritie and descent.
as if he meant to rest himself in triumph, After the conflict of his miracle. His raiment was white as snow, which he did imitate in purity and descent.
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His countenance was like lightning, or more wonderfull:
His countenance was like lightning, or more wonderful:
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for, that is of so instant a terrour, that it is the object rather of our memory, then our eye;
for, that is of so instant a terror, that it is the Object rather of our memory, then our eye;
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but this with courteous majestie was patient to be beheld. The women with the dutie of feare beheld it;
but this with courteous majesty was patient to be beheld. The women with the duty of Fear beheld it;
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being quickly encouraged by the angell, but first by their innocence.
being quickly encouraged by the angel, but First by their innocence.
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The souldiers beheld it too, though with such guiltie faintnesse, that they seemed to striue as much to shame their sexe, as their profession:
The Soldiers beheld it too, though with such guilty faintness, that they seemed to strive as much to shame their sex, as their profession:
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being at once almost disarmed of their weapons and soules.
being At once almost disarmed of their weapons and Souls.
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They became as dead men, and were rather the prisoners, then the keepers of the graue.
They became as dead men, and were rather the Prisoners, then the keepers of the graven.
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But in the meane time, the angell comforts and instructs the women, who now are his Disciples;
But in the mean time, the angel comforts and instructs the women, who now Are his Disciples;
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and receiuing commission to preach the resurrection of our Sauiour to the Disciples of our Sauiour, they haste out of the Tombe, with the confused expedition of feare and joy.
and receiving commission to preach the resurrection of our Saviour to the Disciples of our Saviour, they haste out of the Tomb, with the confused expedition of Fear and joy.
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Was not this a strange pilgrimage to runne from the sepulchre of our Lord! But it was yet more strange;
Was not this a strange pilgrimage to run from the Sepulchre of our Lord! But it was yet more strange;
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they seeke the Disciples, and find Christ. It was a comfortable mistake! And indeed hee did comfort them with his presence and speech;
they seek the Disciples, and find christ. It was a comfortable mistake! And indeed he did Comfort them with his presence and speech;
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When immediately they fall on their knees, at his knees, in loue & worship holding him by the feet.
When immediately they fallen on their knees, At his knees, in love & worship holding him by the feet.
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O how glorious are the feet of the Lord of the Gospell! The Gospell of whose resurrection these female Euangelists are againe sent to teach;
Oh how glorious Are the feet of the Lord of the Gospel! The Gospel of whose resurrection these female Evangelists Are again sent to teach;
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and the first schollers which they must teach, must be Christ's Disciples.
and the First Scholars which they must teach, must be Christ's Disciples.
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When, to shew their obedience to be as readie as their loue, they depart euen from Christ to their dutie;
When, to show their Obedience to be as ready as their love, they depart even from christ to their duty;
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and speedily find Peter and Iohn for their auditours. Heere was zeale and tendernesse; the fiercest and the mildest of the Apostles;
and speedily find Peter and John for their Auditors. Here was zeal and tenderness; the Fiercest and the Mildest of the Apostles;
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as if they had beene left together to temper one another.
as if they had been left together to temper one Another.
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And these no sooner heare the newes, but straight they runne as fast to the tombe,
And these no sooner hear the news, but straight they run as fast to the tomb,
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as the women did runne from it. Iohn came first vnto it: but Peter went first into it; Loue was swiftest; but zeale boldest.
as the women did run from it. John Come First unto it: but Peter went First into it; Love was swiftest; but zeal Boldest.
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When they are entred, they find Christ's victory acknowledged by the linnen clothes, his spoiles of death;
When they Are entered, they find Christ's victory acknowledged by the linen clothes, his spoils of death;
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and these spoiles too had beene diuided; the napkin of his head being laid by it selfe.
and these spoils too had been divided; the napkin of his head being laid by it self.
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It seemes, the angell at our Sauiour's resurrection attended to bee a witnesse of it to the women,
It seems, the angel At our Saviour's resurrection attended to be a witness of it to the women,
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and leaue a witnesse of it to the Disciples.
and leave a witness of it to the Disciples.
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Thus, that he was not stolne away, appeares by the inconuenience and leisure of his vndressing,
Thus, that he was not stolen away, appears by the inconvenience and leisure of his undressing,
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and by the method of the linnen:
and by the method of the linen:
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which the frightened policie of the souldiers did no more touch, then obserue, and they no more obserued it, then did the women:
which the frightened policy of the Soldiers did no more touch, then observe, and they no more observed it, then did the women:
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who after the sight of the angell, had their eyes as much amazed as their minds.
who After the sighed of the angel, had their eyes as much amazed as their minds.
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The souldiers too did more tremble then watch: but the Disciples had lesse feare and more time;
The Soldiers too did more tremble then watch: but the Disciples had less Fear and more time;
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besides, they learned somewhat, which they were not taught; and could now teach the women this newes of the graue.
beside, they learned somewhat, which they were not taught; and could now teach the women this news of the graven.
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But did hee rise but from the graue? This is the newes but of his bodie;
But did he rise but from the graven? This is the news but of his body;
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yes, hee did rise also from the damned, who are dead too, as much in judgement as to nature;
yes, he did rise also from the damned, who Are dead too, as much in judgement as to nature;
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Though some are as vnwilling to haue Christ descend into Hell, as to goe thither themselues:
Though Some Are as unwilling to have christ descend into Hell, as to go thither themselves:
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and in a dangerous Brachygraphie write the Creed so short, that without the commission of an Index Expurgatorius, they quite leaue out the article of the descent.
and in a dangerous Brachygraphy write the Creed so short, that without the commission of an Index Expurgatorius, they quite leave out the article of the descent.
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But, what an vnmannerly ingratitude is this, to accept of Christ's benefits, and denie his wonders? They will enjoy his conquest of Hell,
But, what an unmannerly ingratitude is this, to accept of Christ's benefits, and deny his wonders? They will enjoy his conquest of Hell,
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and yet they will not let him goe to conquer it.
and yet they will not let him go to conquer it.
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Ought wee not to make greater the glory of Christo and can wee make lesse the power of Christ? Let then our pietie behold and wonder to see Heauen descend into Hell!
Ought we not to make greater the glory of Christ and can we make less the power of christ? Let then our piety behold and wonder to see Heaven descend into Hell!
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to see againe Gos•••• in Aegypt! The Deuill had beene before in Heauen; and now God is pleased to goe into Hell!
to see again Gos•••• in Egypt! The devil had been before in Heaven; and now God is pleased to go into Hell!
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The arch-angell conquered the Deuill in Heauen; and now God conquers him in his owne Empire, and makes his Empire his Dungeon!
The archangel conquered the devil in Heaven; and now God conquers him in his own Empire, and makes his Empire his Dungeon!
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Wee ouercome the Deuill by flight; but God by inuasion.
we overcome the devil by flight; but God by invasion.
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Yet who would not stand amazed to see God with the Deuill? Had the Manichie beene now, hee might heere at once haue behold both his Princes Mee thinkes, our Sauiour now turned Sampson's Riddle into a Prophesie, which hee expounded and fulfilled.
Yet who would not stand amazed to see God with the devil? Had the Manichaean been now, he might Here At once have behold both his Princes Me thinks, our Saviour now turned Sampson's Riddle into a Prophesy, which he expounded and fulfilled.
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Did not out of the eater come forth meate, and out of the strong came there not sweetnesse;
Did not out of the eater come forth meat, and out of the strong Come there not sweetness;
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when from the jawes of Hell by Christ came forth saluation? Now whiles the soule of our Sauiour was triumphant in Hell, his bodie was obedient in the sepulchre:
when from the Jaws of Hell by christ Come forth salvation? Now while the soul of our Saviour was triumphant in Hell, his body was obedient in the Sepulchre:
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his diuinitie being as his soule, till it recalled his soule, and made the whole Christ change an age of three and thirtie yeeres into eternitie.
his divinity being as his soul, till it Recalled his soul, and made the Whole christ change an age of three and thirtie Years into eternity.
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Loe, heere is the Lion of the Tribe of Iudah, whose almightie strength vouchsafed to couch vnder the power of the graue;
Loe, Here is the lion of the Tribe of Iudah, whose almighty strength vouchsafed to couch under the power of the graven;
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and, Loe, the glorious indignation of his loue, has rouzed him vp againe from the sloth of death!
and, Lo, the glorious Indignation of his love, has roused him up again from the sloth of death!
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Will you behold how hee was raised? behold how the potter workes vpon the wheele: he takes clay; he makes it a vessell;
Will you behold how he was raised? behold how the potter works upon the wheel: he Takes clay; he makes it a vessel;
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and this vessell being marred in the hand of the potter, he makes it againe, as hee best pleases;
and this vessel being marred in the hand of the potter, he makes it again, as he best Pleases;
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Christ was immortall clay, and earth purer then Heauen! When, by the wonder of omnipotency, the Creator and the creature were made into one;
christ was immortal clay, and earth Purer then Heaven! When, by the wonder of omnipotency, the Creator and the creature were made into one;
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and of one matter did consist both the potter and his pot! From this broken clay there did arise the same, and a renewed Christ!
and of one matter did consist both the potter and his pot! From this broken clay there did arise the same, and a renewed christ!
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That hee rose in the earnest of a body, his owne mouth did testifie, when hee said nothing;
That he rose in the earnest of a body, his own Mouth did testify, when he said nothing;
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proouing it by the authoritie of food, which he did eate with his Disciples.
proving it by the Authority of food, which he did eat with his Disciples.
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Could any man in this point be yet an infidell? If any could, see how he conuerts them;
Could any man in this point be yet an infidel? If any could, see how he converts them;
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Hee lets Thomas disgrace himselfe to a beliefe, and by his distrust mercifully and miraculously increase his faith!
He lets Thomas disgrace himself to a belief, and by his distrust mercifully and miraculously increase his faith!
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Can any doubt that hee was renewed in a bodie of glory, when he was full of God? Know you not that his body was indeed the Temple of the Holy Ghost? Was hee not renewed in a body of glory, whom the doores that were shut,
Can any doubt that he was renewed in a body of glory, when he was full of God? Know you not that his body was indeed the Temple of the Holy Ghost? Was he not renewed in a body of glory, whom the doors that were shut,
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when hee entred to his Disciples, did obediently acknowledge to be the King of glory? And though hee were patient vnder death three dayes,
when he entered to his Disciples, did obediently acknowledge to be the King of glory? And though he were patient under death three days,
c-crq pns31 vvd p-acp po31 n2, vdd av-j vvi pc-acp vbi dt n1 pp-f n1? cc cs pns31 vbdr j p-acp n1 crd n2,
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yet since the first part of the first was spent before he died, and the last part of the last, after hee reuiued;
yet since the First part of the First was spent before he died, and the last part of the last, After he revived;
av c-acp dt ord n1 pp-f dt ord vbds vvn c-acp pns31 vvd, cc dt ord n1 pp-f dt ord, c-acp pns31 vvd;
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there was the number, but not the length of three dayes; and thus hee made so short a change seeme rather a sleepe then a death.
there was the number, but not the length of three days; and thus he made so short a change seem rather a sleep then a death.
pc-acp vbds dt n1, cc-acp xx dt n1 pp-f crd n2; cc av pns31 vvd av j dt n1 vvb av-c dt n1 av dt n1.
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And, O, but to consider heere, as well the wonder as the change!
And, Oh, but to Consider Here, as well the wonder as the change!
np1, uh, cc-acp pc-acp vvi av, c-acp av dt n1 p-acp dt n1!
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Doe but imagine, that in the dawning birth of the morning, you saw the reuelation of a graue emulating the morning:
Doe but imagine, that in the dawning birth of the morning, you saw the Revelation of a graven emulating the morning:
n1 p-acp vvi, cst p-acp dt j-vvg n1 pp-f dt n1, pn22 vvd dt n1 pp-f dt n1 vvg dt n1:
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a coarse rising with more comfort and glory then the Sunne: a winding-sheet falling away as an empty cloud:
a coarse rising with more Comfort and glory then the Sun: a winding-sheet falling away as an empty cloud:
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the feet and hands striuing which shall first recouer motion; the hands helping to raise the body;
the feet and hands striving which shall First recover motion; the hands helping to raise the body;
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the feet helping to beare both the body and the hands: the tongue so eloquent, that it can tell you, it can speake againe:
the feet helping to bear both the body and the hands: the tongue so eloquent, that it can tell you, it can speak again:
dt n2 vvg pc-acp vvi d dt n1 cc dt n2: dt n1 av j, cst pn31 vmb vvi pn22, pn31 vmb vvi av:
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the eares so pure, that they can perceiue the silence of the graue:
the ears so pure, that they can perceive the silence of the graven:
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the eyes looking forth of their Tombes, as if they were glad to see their owne resurrection:
the eyes looking forth of their Tombs, as if they were glad to see their own resurrection:
dt n2 vvg av pp-f po32 n2, c-acp cs pns32 vbdr j pc-acp vvi po32 d n1:
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Would you not bee as much affrighted, as instructed with this power of a God? Would you not be turned into very coarses, to see this liuing coarse!
Would you not be as much affrighted, as instructed with this power of a God? Would you not be turned into very coarses, to see this living coarse!
vmd pn22 xx vbi c-acp av-d vvn, c-acp vvn p-acp d n1 pp-f dt n1? vmd pn22 xx vbi vvn p-acp j n2, pc-acp vvi d j-vvg j!
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Would you not be strucke as pale, as the winding-sheet you looked-vpon? But, when all this shall bee done,
Would you not be struck as pale, as the winding-sheet you looked-upon? But, when all this shall be done,
vmd pn22 xx vbi vvn p-acp j, c-acp dt n1 pn22 j? p-acp, c-crq d d vmb vbi vdn,
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as well in mercy, as in majestie:
as well in mercy, as in majesty:
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as well to raise you to a hope of eternall life, as to strike you with a remēbrance of a temporall death:
as well to raise you to a hope of Eternal life, as to strike you with a remembrance of a temporal death:
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as well to make you like vnto God, as to make you know you are yet not like vnhim:
as well to make you like unto God, as to make you know you Are yet not like vnhim:
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O, how will you then at such compassion dissolue with compassion; as if you would hasten to the like resurrection!
Oh, how will you then At such compassion dissolve with compassion; as if you would hasten to the like resurrection!
uh, q-crq vmb pn22 av p-acp d n1 vvi p-acp n1; c-acp cs pn22 vmd vvi p-acp dt j n1!
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How will you then kisse those hands, which, before you feared? How will you then with stedfast eyes examine and adore the resurrection of that body, which is the hope and cause of the resurrection of our bodies!
How will you then kiss those hands, which, before you feared? How will you then with steadfast eyes examine and adore the resurrection of that body, which is the hope and cause of the resurrection of our bodies!
q-crq vmb pn22 av vvi d n2, r-crq, c-acp pn22 vvd? q-crq vmb pn22 av p-acp j n2 vvi cc vvi dt n1 pp-f d n1, r-crq vbz dt n1 cc n1 pp-f dt n1 pp-f po12 n2!
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For therefore did hee raise himselfe, that hee might raise vs, and so become the first-fruites of them that sleepe.
For Therefore did he raise himself, that he might raise us, and so become the Firstfruits of them that sleep.
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But shall wee rise too? and shall dust againe bee taken-vp, and breathed on? Shall euery man by this second Adam be made as wonderfully,
But shall we rise too? and shall dust again be taken-vp, and breathed on? Shall every man by this second Adam be made as wonderfully,
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as the first Adam? And yet shall we want faith, when God wants not power? Or, shall we thinke it harder to vnite the bodie and soule,
as the First Adam? And yet shall we want faith, when God Wants not power? Or, shall we think it harder to unite the body and soul,
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then to make them? It were an impious discourtesie to deny that to God, which God denied not vnto his seruant.
then to make them? It were an impious discourtesy to deny that to God, which God denied not unto his servant.
cs pc-acp vvi pno32? pn31 vbdr dt j n1 pc-acp vvi cst p-acp np1, r-crq np1 vvd xx p-acp po31 n1.
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Did not the widow of Zarephah, thus receiue a sonne by Elias, who yet was neither the father of it,
Did not the widow of Zarephah, thus receive a son by Elias, who yet was neither the father of it,
vdd xx dt n1 pp-f np1, av vvb dt n1 p-acp np1, r-crq av vbds d dt n1 pp-f pn31,
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nor the God? Nay, did not his seruant doe more for the Shunamite, to whom hee promised a sonne before hee was conceiued,
nor the God? Nay, did not his servant do more for the Shunamite, to whom he promised a son before he was conceived,
ccx dt n1? uh-x, vdd xx po31 n1 vdb av-dc p-acp dt n1, p-acp ro-crq pns31 vvd dt n1 c-acp pns31 vbds vvn,
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and restored him after hee was dead? Nay, did not the bones of this Elisha giue life to one, that was as dead as themselues;
and restored him After he was dead? Nay, did not the bones of this Elisha give life to one, that was as dead as themselves;
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teaching him to confesse the mercie of a graue? It is especially an act of the mercie of the liuing God to giue life to the dead:
teaching him to confess the mercy of a graven? It is especially an act of the mercy of the living God to give life to the dead:
vvg pno31 pc-acp vvi dt n1 pp-f dt j? pn31 vbz av-j dt n1 pp-f dt n1 pp-f dt j-vvg np1 pc-acp vvi n1 p-acp dt j:
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yet by a greater mercie hee makes it an act of his iustice;
yet by a greater mercy he makes it an act of his Justice;
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freely binding himselfe to admit our boldnesse, not so much to to request as to claime a resurrection? For shall the bodies of the Saints bee more remembred by their tombs,
freely binding himself to admit our boldness, not so much to to request as to claim a resurrection? For shall the bodies of the Saints be more remembered by their tombs,
av-j vvg px31 pc-acp vvi po12 n1, xx av av-d p-acp pc-acp vvi c-acp pc-acp vvi dt n1? p-acp vmb dt n2 pp-f dt n2 vbb av-dc vvn p-acp po32 n2,
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then by their labours? or shall they bee worse oppressed with death, then they were with their torments? or shall their soules with an enuious inequalitie vsurpe and enioy the purchase of their bodies? shall those eyes, whose deuotion did still watch or mourne,
then by their labours? or shall they be Worse oppressed with death, then they were with their torments? or shall their Souls with an envious inequality usurp and enjoy the purchase of their bodies? shall those eyes, whose devotion did still watch or mourn,
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for euer want respect as much as sight? shall those hands, that haue been free in extending themselues and mercie to the poore, be for euer bound by the ingratitude of death? shall those knees that haue bowed with such willing reuerence, bee so held downe by the violence of mortalitie, that they shall neuer rise vp againe? Where are then thy teares O Dauid,
for ever want respect as much as sighed? shall those hands, that have been free in extending themselves and mercy to the poor, be for ever bound by the ingratitude of death? shall those knees that have bowed with such willing Reverence, be so held down by the violence of mortality, that they shall never rise up again? Where Are then thy tears Oh David,
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if thy eyes shall not enioy the happinesse of their owne sorrow? Where are then, O Iob, thy faith and patience,
if thy eyes shall not enjoy the happiness of their own sorrow? Where Are then, Oh Job, thy faith and patience,
cs po21 n2 vmb xx vvi dt n1 pp-f po32 d n1? q-crq vbr av, uh np1, po21 n1 cc n1,
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if thy body bee now as much without hope, as it was before without rest? Where are then, O Esay, thy victorious sufferings,
if thy body be now as much without hope, as it was before without rest? Where Are then, Oh Isaiah, thy victorious sufferings,
cs po21 n1 vbi av p-acp d p-acp n1, c-acp pn31 vbds a-acp p-acp n1? q-crq vbr av, uh np1, po21 j n2,
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if after the ignorant furie of the Saw, and the schisme of thy bodie, thy bodie suffer a wilder dissociation from thy soule for tedious eternitie? Where are thy trauels then, O Paul,
if After the ignorant fury of the Saw, and the Schism of thy body, thy body suffer a wilder dissociation from thy soul for tedious eternity? Where Are thy travels then, Oh Paul,
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if after thy Christian Geographie, and conquest of Paganisme, thou liest for euer confined to the dull peace of a graue? No;
if After thy Christian Geography, and conquest of Paganism, thou liest for ever confined to the dull peace of a graven? No;
cs p-acp po21 np1 np1, cc n1 pp-f n1, pns21 vv2 p-acp av vvn p-acp dt j n1 pp-f dt j? uh-dx;
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the almightie, which made man with such wisdome of art, wil neither lose his glory, nor his worke;
the almighty, which made man with such Wisdom of art, will neither loose his glory, nor his work;
dt j-jn, r-crq vvd n1 p-acp d n1 pp-f n1, vmb av-dx vvi po31 n1, ccx po31 n1;
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But, as he made his greater heauen for his angels, so made he the lesser and mortall heauen of mans bodie for his soule,
But, as he made his greater heaven for his Angels, so made he the lesser and Mortal heaven of men body for his soul,
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and will make it as eternall as his soule. There is more excellencie of workmanship in the soule:
and will make it as Eternal as his soul. There is more excellency of workmanship in the soul:
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but more varietie in the bodie. The soule does more truly expresse God: but the bodie more easily. The soule judges best: but the bodie first;
but more variety in the body. The soul does more truly express God: but the body more Easily. The soul judges best: but the body First;
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and though the eye of the soule does behold the works of God more cleerely: yet does the eye of the bodie behold them more properly.
and though the eye of the soul does behold the works of God more clearly: yet does the eye of the body behold them more properly.
cc cs dt n1 pp-f dt n1 vdz vvi dt n2 pp-f np1 av-dc av-j: av vdz dt n1 pp-f dt n1 vvb pno32 av-dc av-j.
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Nay, should the bodie not bee raised to life and heauen, how great a part of heauen and that life would be lost,
Nay, should the body not be raised to life and heaven, how great a part of heaven and that life would be lost,
uh-x, vmd dt n1 xx vbi vvn p-acp n1 cc n1, c-crq j dt n1 pp-f n1 cc d n1 vmd vbi vvn,
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whiles not enjoyed, and be as vnnecessary, as it is wonderfull? God hath prouided joyes, which the eye hath not seene, nor the eare heard;
while not enjoyed, and be as unnecessary, as it is wonderful? God hath provided Joys, which the eye hath not seen, nor the ear herd;
cs xx vvn, cc vbi a-acp j, c-acp pn31 vbz j? np1 vhz vvn n2, r-crq dt n1 vhz xx vvn, ccx dt n1 vvd;
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but, which the eye shall see, and the eare shall heare, and without the pleasure of a traunce,
but, which the eye shall see, and the ear shall hear, and without the pleasure of a trance,
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for euer possesse, as much without errour, as without measure. Such honour will the Creatour of our bodies doe to the bodies of his Saints;
for ever possess, as much without error, as without measure. Such honour will the Creator of our bodies do to the bodies of his Saints;
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they shall acknowledge corruption, but ouercome it: they may in their journy be the ghests of the graue:
they shall acknowledge corruption, but overcome it: they may in their journey be the guests of the graven:
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but at last they shall bee the inhabitants of Heauen.
but At last they shall be the inhabitants of Heaven.
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Yet the Lord cannot hereafter so much honour humane flesh by raysing it, as hee has already by assuming it.
Yet the Lord cannot hereafter so much honour humane Flesh by raising it, as he has already by assuming it.
av dt n1 vmbx av av d n1 j n1 p-acp vvg pn31, c-acp pns31 vhz av p-acp vvg pn31.
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It was before his seruant, but now his companion. That was a resurrection of the flesh, when it was raysed vnto God:
It was before his servant, but now his Companion. That was a resurrection of the Flesh, when it was raised unto God:
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but the only resurrection of our flesh is, when it is raysed to the soule.
but the only resurrection of our Flesh is, when it is raised to the soul.
cc-acp dt j n1 pp-f po12 n1 vbz, c-crq pn31 vbz vvn p-acp dt n1.
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At the day of judgement, though there shall be no marriages of sexes, yet there shall be of parts:
At the day of judgement, though there shall be no marriages of sexes, yet there shall be of parts:
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when soules shall be vnited to bodies in so intire and inexorable a matrimony, that it shall admit no hope nor feare of a diuorce.
when Souls shall be united to bodies in so entire and inexorable a matrimony, that it shall admit no hope nor Fear of a divorce.
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Neither need wee feare, in the jealousie of this match, the ignoble parentage of the flesh:
Neither need we Fear, in the jealousy of this match, the ignoble parentage of the Flesh:
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since what it wants in birth is supplied in dowry;
since what it Wants in birth is supplied in dowry;
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and flesh is now become such refined earth, being made wonderfull in shape and office, that the soule may be thought to be scarce more noble,
and Flesh is now become such refined earth, being made wonderful in shape and office, that the soul may be Thought to be scarce more noble,
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but that it seemes more reserued, by being inuisible. And yet you may obserue the bodies emulation:
but that it seems more reserved, by being invisible. And yet you may observe the bodies emulation:
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which fals before its resurrection, into such atomes of dust, that they are with as much difficulty to be seene as to bee numbred.
which falls before its resurrection, into such Atoms of dust, that they Are with as much difficulty to be seen as to be numbered.
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But, notwithstanding that these principles of earth be thus diuided among themselues, yet are they not diuided against themselues, retayning still though not an appetite, yet an obedience to resurrection;
But, notwithstanding that these principles of earth be thus divided among themselves, yet Are they not divided against themselves, retaining still though not an appetite, yet an Obedience to resurrection;
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Nature has not lost this, and God will supply that; and as easily vnite as distinguish each dust.
Nature has not lost this, and God will supply that; and as Easily unite as distinguish each dust.
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To yeild to this truth, is the Creed of the Creed.
To yield to this truth, is the Creed of the Creed.
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If therefore any man's faith in the assent to this mysterie, should bee as weake as his reason, hee may helpe both his reason and his faith, by his sense:
If Therefore any Man's faith in the assent to this mystery, should be as weak as his reason, he may help both his reason and his faith, by his sense:
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by which they shall either be conuinced, or perswaded.
by which they shall either be convinced, or persuaded.
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If you will bee but as bold as antiquitie, you may propose vnto your selues the solemne Poetry of the Phoenix, a creature rarer then the resurrection, though not as admirable:
If you will be but as bold as antiquity, you may propose unto your selves the solemn Poetry of the Phoenix, a creature rarer then the resurrection, though not as admirable:
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571
in whose ashes you may find the fire of life, expecting but to be fanned to the resurrection of a flame;
in whose Ashes you may find the fire of life, expecting but to be fanned to the resurrection of a flame;
p-acp rg-crq n2 pn22 vmb vvi dt n1 pp-f n1, vvg cc-acp pc-acp vbi vvn p-acp dt n1 pp-f dt n1;
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572
as if this creature by the mystery of death, would by a fire both perish and reuiue!
as if this creature by the mystery of death, would by a fire both perish and revive!
c-acp cs d n1 p-acp dt n1 pp-f n1, vmd p-acp dt n1 av-d vvi cc vvi!
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573
But without the courtesie of supposition, you may in earnest behold the Eagle shoot-forth new quils:
But without the courtesy of supposition, you may in earnest behold the Eagl shoot-forth new quils:
p-acp p-acp dt n1 pp-f n1, pn22 vmb p-acp n1 vvi dt n1 j j n2:
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574
wherewith may bee written and testified his endeauour of immortality. Thus does God teach nature how to teach vs mysteries;
wherewith may be written and testified his endeavour of immortality. Thus does God teach nature how to teach us Mysteres;
c-crq vmb vbi vvn cc vvn po31 n1 pp-f n1. av vdz np1 vvi n1 c-crq pc-acp vvi pno12 n2;
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575
and without the Magicall studie of the language of birds, to vnderstand without their voice, their secret instruction.
and without the Magical study of the language of Birds, to understand without their voice, their secret instruction.
cc p-acp dt j n1 pp-f dt n1 pp-f n2, pc-acp vvi p-acp po32 n1, po32 j-jn n1.
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576
But peraduenture you wil think, that to discerne this truth in the nature of the Eagle, will require a sight as sharpe as the Eagle's;
But Peradventure you will think, that to discern this truth in the nature of the Eagl, will require a sighed as sharp as the Eagle's;
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577
remooue then your eye from the foules of the aire, but to the trees wherein they nest;
remove then your eye from the fowls of the air, but to the trees wherein they nest;
vvb av po22 n1 p-acp dt n2 pp-f dt n1, cc-acp p-acp dt n2 c-crq pns32 n1;
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578
and with a negligent view you may obserue, how after the nakednesse and death of winter, they bud afresh into life and beautie.
and with a negligent view you may observe, how After the nakedness and death of winter, they bud afresh into life and beauty.
cc p-acp dt j n1 pn22 vmb vvi, c-crq p-acp dt n1 cc n1 pp-f n1, pns32 vvb av p-acp n1 cc n1.
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579
Yet why should we in the sloth of this easie contemplation studie so broad an object? Let our eye with more gratefull industrie confine its prospect to the small seed of corne;
Yet why should we in the sloth of this easy contemplation study so broad an Object? Let our eye with more grateful industry confine its prospect to the small seed of corn;
av q-crq vmd pns12 p-acp dt n1 pp-f d j n1 vvi av j dt n1? vvb po12 n1 p-acp av-dc j n1 vvi po31 n1 p-acp dt j n1 pp-f n1;
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580
and at least take the paines to see the paines of the husbandman.
and At least take the pains to see the pains of the husbandman.
cc p-acp ds vvi dt n2 pc-acp vvi dt n2 pp-f dt n1.
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581
And shall wee not admire at the delightfull arithmetique of nature, to behold a seed, whose hope seemes as small as it selfe, by being cast away, to bee found; by destruction to receiue increase;
And shall we not admire At the delightful arithmetic of nature, to behold a seed, whose hope seems as small as it self, by being cast away, to be found; by destruction to receive increase;
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582
and from the same furrow to haue both a buriall and a birth!
and from the same furrow to have both a burial and a birth!
cc p-acp dt d n1 pc-acp vhi d dt n1 cc dt n1!
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583
Thus then we see that the body is able to shew that it selfe may rise:
Thus then we see that the body is able to show that it self may rise:
av cs pns12 vvb cst dt n1 vbz j pc-acp vvi cst pn31 n1 vmb vvi:
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584
but now the soule will proue that it must;
but now the soul will prove that it must;
cc-acp av dt n1 vmb vvi cst pn31 vmb;
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585
and with such friendly eloquence helpe its first companion, that by the vnion of loue, it will preuent the resurrection.
and with such friendly eloquence help its First Companion, that by the Union of love, it will prevent the resurrection.
cc p-acp d j n1 vvi po31 ord n1, cst p-acp dt n1 pp-f n1, pn31 vmb vvi dt n1.
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586
For, should the soule for euer want the body, should it not want both perfection & wonder? Is not the soule most perfect,
For, should the soul for ever want the body, should it not want both perfection & wonder? Is not the soul most perfect,
p-acp, vmd dt n1 c-acp av vvi dt n1, vmd pn31 xx vvi d n1 cc n1? vbz xx dt n1 av-ds j,
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587
when it is most noble? and is it not most noble, when it is most bountifull? and is it not most bountifull,
when it is most noble? and is it not most noble, when it is most bountiful? and is it not most bountiful,
c-crq pn31 vbz av-ds j? cc vbz pn31 xx av-ds j, c-crq pn31 vbz av-ds j? cc vbz pn31 xx av-ds j,
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588
when it giues life to the dead? Is it not likewise most full of wonder,
when it gives life to the dead? Is it not likewise most full of wonder,
c-crq pn31 vvz n1 p-acp dt j? vbz pn31 xx av av-ds j pp-f n1,
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589
when it is thus perfect in that which is imperfect? when it mixes with corruption,
when it is thus perfect in that which is imperfect? when it mixes with corruption,
c-crq pn31 vbz av j p-acp d r-crq vbz j? c-crq pn31 vvz p-acp n1,
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590
and yet is incorrupt? when it is most burthened, and yet most variously actiue? Thus, by this necessary inclination of the soule, the resurrection is as naturall in respect of the vnion,
and yet is incorrupt? when it is most burdened, and yet most variously active? Thus, by this necessary inclination of the soul, the resurrection is as natural in respect of the Union,
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591
as it is aboue nature in respect of the manner. But now see the curious zeale of the soule;
as it is above nature in respect of the manner. But now see the curious zeal of the soul;
c-acp pn31 vbz p-acp n1 p-acp n1 pp-f dt n1. p-acp av vvb dt j n1 pp-f dt n1;
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592
It will not only haue a body againe, but in a precise societie it will haue only its owne againe.
It will not only have a body again, but in a precise society it will have only its own again.
pn31 vmb xx av-j vhi dt n1 av, cc-acp p-acp dt j n1 pn31 vmb vhi av-j pn31|vbz d av.
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593
For the preseruing therefore of such numericall identitie, there shall bee wonderfully restored the substantiall vnion, which is but formally distinguished from the parts vnited.
For the preserving Therefore of such numerical identity, there shall be wonderfully restored the substantial Union, which is but formally distinguished from the parts united.
p-acp dt n-vvg av pp-f d j n1, pc-acp vmb vbi av-j vvn dt j n1, r-crq vbz p-acp av-j vvn p-acp dt n2 vvn.
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594
There shall be restored the personalitie, and lastly the natiue temperament, which does containe the indiuiduating dispositions, whereby such a matter has a pecullar appetite to such a forme.
There shall be restored the personality, and lastly the native temperament, which does contain the indiuiduating dispositions, whereby such a matter has a pecullar appetite to such a Form.
pc-acp vmb vbi vvn dt n1, cc ord dt j-jn n1, r-crq vdz vvi dt j-vvg n2, c-crq d dt n1 vhz dt n1 n1 p-acp d dt n1.
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595
Which matter by vertue of such inclination remaynes formally the same, though it may be varied by extention;
Which matter by virtue of such inclination remains formally the same, though it may be varied by extension;
r-crq n1 p-acp n1 pp-f d n1 vvz av-j dt d, cs pn31 vmb vbi vvn p-acp n1;
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596
as when the infant shall be raysed into a man, the person shall bee enlarged, but not multiplyed.
as when the infant shall be raised into a man, the person shall be enlarged, but not multiplied.
c-acp c-crq dt n1 vmb vbi vvn p-acp dt n1, dt n1 vmb vbi vvn, cc-acp xx vvn.
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597
But the vnruly wit of Philosophie will here demand, how they shall rise with their owne bodies, who when they liued, had not bodies of their owne;
But the unruly wit of Philosophy will Here demand, how they shall rise with their own bodies, who when they lived, had not bodies of their own;
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598
being not only fed with the flesh of men, but descending also from parents nourished with the like horrible diet? For, by this wild reckoning, there will bee such a Genealogie of debt, that the bodie of the Nephew must peraduenture be paid to the great Grand-father.
being not only fed with the Flesh of men, but descending also from Parents nourished with the like horrible diet? For, by this wild reckoning, there will be such a Genealogy of debt, that the body of the Nephew must Peradventure be paid to the great Grandfather.
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599
To which, some Christians doe reply with as much impertinent deuotion, as vnwarrantable subtiltie, without necessity attributing to Gods Omnipotencie a totall supply of new bodies, which,
To which, Some Christians do reply with as much impertinent devotion, as unwarrantable subtlety, without necessity attributing to God's Omnipotency a total supply of new bodies, which,
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600
for the preseruing the numericall identitie, shall bee endowed with the former temperature.
for the preserving the numerical identity, shall be endowed with the former temperature.
p-acp dt n-vvg dt j n1, vmb vbi vvn p-acp dt j n1.
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601
But surely we ought to judge it a safer modestie, not to satisfie reason, then to offend Religion.
But surely we ought to judge it a safer modesty, not to satisfy reason, then to offend Religion.
p-acp av-j pns12 vmd pc-acp vvi pn31 dt jc n1, xx pc-acp vvi n1, cs pc-acp vvi n1.
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602
And, since we must rise in our old bodies without all sophistrie, wee may more temperately beleeue, that the diuine wisdome has decreed and prouided, that there shall neuer be any humane bodie, which shall totally consist of other humane bodies;
And, since we must rise in our old bodies without all sophistry, we may more temperately believe, that the divine Wisdom has decreed and provided, that there shall never be any humane body, which shall totally consist of other humane bodies;
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603
It being harsh to say, that the same body is raised, when there are only the same reproduced dispositions;
It being harsh to say, that the same body is raised, when there Are only the same reproduced dispositions;
pn31 vbg j pc-acp vvi, cst dt d n1 vbz vvn, c-crq pc-acp vbr av-j dt d vvn n2;
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604
and as absurd to affirme, that such dispositions, being the speciall accidents of a former matter, should be transferd vpon another.
and as absurd to affirm, that such dispositions, being the special accidents of a former matter, should be transferred upon Another.
cc c-acp j pc-acp vvi, cst d n2, vbg dt j n2 pp-f dt j n1, vmd vbi vvd p-acp j-jn.
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605
You see then the sacred eagernesse of the soule; It will neither loose nor change a dust;
You see then the sacred eagerness of the soul; It will neither lose nor change a dust;
pn22 vvb av dt j n1 pp-f dt n1; pn31 vmb av-dx vvi ccx vvi dt n1;
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606
nor will it only possesse, but also adorne the body. Mankind shall feele and expresse a youthfull spring:
nor will it only possess, but also adorn the body. Mankind shall feel and express a youthful spring:
ccx vmb pn31 av-j vvi, cc-acp av vvi dt n1. n1 vmb vvi cc vvi dt j n1:
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607
the walking-staffe and the wrinkle shall bee no more the helpe and distinction of age: and death it selfe shall suffer climactericall destruction.
the walking-staff and the wrinkle shall be no more the help and distinction of age: and death it self shall suffer climacterical destruction.
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608
O, how the wonder will almost out-act faith, when the infant and the dwarfe shall be made a proper man!
O, how the wonder will almost outact faith, when the infant and the dwarf shall be made a proper man!
sy, c-crq dt n1 vmb av vvi n1, c-crq dt n1 cc dt n1 vmb vbi vvn dt j n1!
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609
When the limbes exhaled with famine, shall bee replenished with as much miracle as flesh!
When the limbs exhaled with famine, shall be replenished with as much miracle as Flesh!
c-crq dt n2 vvd p-acp n1, vmb vbi vvn p-acp c-acp d n1 p-acp n1!
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610
When the child that left its soule, before it left the wombe, shall in an instant without growth, be as bigge as the mother!
When the child that left its soul, before it left the womb, shall in an instant without growth, be as big as the mother!
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611
when sleepe shall bee commanded from the eye-lid, no more by care, but by immortalitie!
when sleep shall be commanded from the eyelid, no more by care, but by immortality!
c-crq n1 vmb vbi vvn p-acp dt n1, av-dx dc p-acp n1, cc-acp p-acp n1!
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612
which shall chase death out of nature, and with importunate triumph cry-out vnto the graue, O earth, earth, earth, heare the voice of the Lord! Thy dead men shall liue:
which shall chase death out of nature, and with importunate triumph cry-out unto the graven, Oh earth, earth, earth, hear the voice of the Lord! Thy dead men shall live:
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613
with their primitiue bodies shall they arise: awake and sing you that dwell in dust: for your dew is as the dew of herbs;
with their primitive bodies shall they arise: awake and sing you that dwell in dust: for your due is as the due of herbs;
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614
by which blessing you shall bee made as glorious, as fruitfull.
by which blessing you shall be made as glorious, as fruitful.
p-acp r-crq n1 pn22 vmb vbi vvn p-acp j, c-acp j.
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615
And since that fruitfulnesse is the gratitude of nature, let it remember vs as much to acknowledge as enjoy the mercie of that power by which wee rise;
And since that fruitfulness is the gratitude of nature, let it Remember us as much to acknowledge as enjoy the mercy of that power by which we rise;
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616
And wee may most justly and easily remember by whom wee rise, by remembring him, by whom we fell.
And we may most justly and Easily Remember by whom we rise, by remembering him, by whom we fell.
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617
Yet, if wee behold the originall of their humanitie, wee shall find, that they were both without sinne,
Yet, if we behold the original of their humanity, we shall find, that they were both without sin,
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618
and that the first Adam had his best paradise within himselfe.
and that the First Adam had his best paradise within himself.
cc cst dt ord np1 vhd po31 js n1 p-acp px31.
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619
But when hee was fallen by the weaknesse of the woman, that was made for his helpe;
But when he was fallen by the weakness of the woman, that was made for his help;
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620
neuer did woman prooue a strong helpe vnto man, before the Virgin-mother of Christ God and man;
never did woman prove a strong help unto man, before the Virgin mother of christ God and man;
av vdd n1 vvi dt j n1 p-acp n1, p-acp dt n1 pp-f np1 np1 cc n1;
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621
And then, though the first Adam had eaten vp the apple, the second Adam swallowed vp death.
And then, though the First Adam had eaten up the apple, the second Adam swallowed up death.
cc av, cs dt ord np1 vhd vvn a-acp dt n1, dt ord np1 vvd a-acp n1.
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622
He had before made the poore man take vp the bed of his sicknesse and walke:
He had before made the poor man take up the Bed of his sickness and walk:
pns31 vhd a-acp vvn dt j n1 vvb a-acp dt n1 pp-f po31 n1 cc n1:
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623
but hee himselfe was the first, that euer tooke vp the death-bed and walked. Yet some, before our Sauiour, borrowed a phantasticall resurrection, as Saul's equiuocall Samuel;
but he himself was the First, that ever took up the deathbed and walked. Yet Some, before our Saviour, borrowed a fantastical resurrection, as Saul's equivocal Samuel;
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624
and some rose in earnest, but to die againe in earnest; as supererogating Lazarus, that paid to nature one death more then he owed.
and Some rose in earnest, but to die again in earnest; as supererogating Lazarus, that paid to nature one death more then he owed.
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625
But our Lord is risen with as much perfection as power, and with as much power as loue and glory.
But our Lord is risen with as much perfection as power, and with as much power as love and glory.
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626
The Poeticall Chymiques tell vs of an Alchymisticall man at the earth's center:
The Poetical Chymiques tell us of an Alchemistical man At the earth's centre:
dt j n2 vvb pno12 pp-f dt j n1 p-acp dt ng1 n1:
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627
who by a sphericall diffusion of his vertue, does like a subterraneous Sunne improoue metals to a metamorphosis yet new.
who by a spherical diffusion of his virtue, does like a subterraneous Sun improve metals to a metamorphosis yet new.
r-crq p-acp dt j n1 pp-f po31 n1, vdz vvi dt j n1 vvb n2 p-acp dt n1 av j.
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628
Which, as it is bold in the fable, so by a deuout mythologie may bee made modest in the morall.
Which, as it is bold in the fable, so by a devout mythology may be made modest in the moral.
r-crq, c-acp pn31 vbz j p-acp dt n1, av p-acp dt j n1 vmb vbi vvn j p-acp dt j.
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629
And this secret workeman shall be our Sauiour, whose vertue was so dispersed into the bowels of graues, that at his resurrection he improued carcasses into Saints:
And this secret workman shall be our Saviour, whose virtue was so dispersed into the bowels of graves, that At his resurrection he improved carcases into Saints:
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630
who were the witnesses and attendants of his power.
who were the Witnesses and attendants of his power.
r-crq vbdr dt n2 cc n2-jn pp-f po31 n1.
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631
Indeed to aduance the head without the members were so vnnaturall, that it were more like an execution then a preferment:
Indeed to advance the head without the members were so unnatural, that it were more like an execution then a preferment:
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632
and it were stranger to see a Leader without his souldiers, then without his armes;
and it were stranger to see a Leader without his Soldiers, then without his arms;
cc pn31 vbdr jc pc-acp vvi dt n1 p-acp po31 n2, av p-acp po31 n2;
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besides, were it fit, that when the master rises, the seruants should lie still? Thus then they were raised;
beside, were it fit, that when the master rises, the Servants should lie still? Thus then they were raised;
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and as much to holinesse, as to life. It was not only a resurrection; but also a consecration.
and as much to holiness, as to life. It was not only a resurrection; but also a consecration.
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Christ was the first of them that rose, nay, he was the first-fruits of them. Hee had the precedence both in order and vertue.
christ was the First of them that rose, nay, he was the Firstfruits of them. He had the precedence both in order and virtue.
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The first-fruits were the first handfull as acceptable as ripe; by a bountifull mediation obtayning holinesse and entertaynment for the rest.
The Firstfruits were the First handful as acceptable as ripe; by a bountiful mediation obtaining holiness and entertainment for the rest.
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And this first offering did commend it selfe vnto the Lord rather by the speed then the quantitie.
And this First offering did commend it self unto the Lord rather by the speed then the quantity.
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The Iew offered this at his owne home; and it was as domestique as his thoughts:
The Iew offered this At his own home; and it was as domestic as his thoughts:
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being a present of eloquent simplicitie, which at the same time did honour and ouercome the Almightie!
being a present of eloquent simplicity, which At the same time did honour and overcome the Almighty!
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O, how our Sauiour made this figure solid, when at once he conquered for vs death and heauen!
O, how our Saviour made this figure solid, when At once he conquered for us death and heaven!
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Hee was but the first handfull of corne, and yet as powerfull as small: making all the rest of a like holinesse, though not of an equall.
He was but the First handful of corn, and yet as powerful as small: making all the rest of a like holiness, though not of an equal.
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But there were greater first-fruites, which the Iew went to pay at Ierusalem: and as the first were an offering of humilitie, so these of pompe:
But there were greater Firstfruits, which the Iew went to pay At Ierusalem: and as the First were an offering of humility, so these of pomp:
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those did more set-forth the thankfulnesse of the labourer, and these the munificence of the Lord.
those did more set-forth the thankfulness of the labourer, and these the munificence of the Lord.
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If you will take the word of the Rabbines (whom in the story of Custome wee haue no more need to suspect,
If you will take the word of the Rabbis (whom in the story of Custom we have no more need to suspect,
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then they had to faigne) when the husbandman carried-vp these fruits to the holy Citie, hee had a Bull went before him;
then they had to feign) when the husbandman carried-vp these fruits to the holy city, he had a Bull went before him;
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whose hornes were gilded, and an Oliue garland vpon his head. This was the picture of his masters affection and estate;
whose horns were gilded, and an Olive garland upon his head. This was the picture of his Masters affection and estate;
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as if by the impetuous beast hee would expresse the courage of his joy: by the gilded hornes the riches of his plentie:
as if by the impetuous beast he would express the courage of his joy: by the gilded horns the riches of his plenty:
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and by the Oliue-garland the crowne of his peace. Behold the displayed Heraldry of his happinesse!
and by the Oliue-garland the crown of his peace. Behold the displayed Heraldry of his happiness!
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And that it might bee increased by applause, a pipe played before them, to charge all to take notice of it,
And that it might be increased by applause, a pipe played before them, to charge all to take notice of it,
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vntill they came to the mountaine of the Lord.
until they Come to the mountain of the Lord.
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Shall not these first-fruits be likewise payed at our great Resurrection? shall they not bee brought to the heauenly Ierusalem? shall they not haue Angels goe before them? shall there not bee crownes likewise prouided? and shall they not be vshered with the voice of a trumpet? It was the sound which the Iewes vsed at their brauer Funerals;
Shall not these Firstfruits be likewise paid At our great Resurrection? shall they not be brought to the heavenly Ierusalem? shall they not have Angels go before them? shall there not be crowns likewise provided? and shall they not be ushered with the voice of a trumpet? It was the found which the Iewes used At their braver Funerals;
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and may it not then fitly bee vsed, when they shall awake againe from their tombes? Till Christ was risen, those that were buried were dead:
and may it not then fitly be used, when they shall awake again from their tombs? Till christ was risen, those that were buried were dead:
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but if wee once but name him the first-fruits of them that rise, let vs no more say they were dead, but that they slept.
but if we once but name him the Firstfruits of them that rise, let us no more say they were dead, but that they slept.
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Yet all before the Resurrection shall not sleepe: but some shal insteed of rising be only new-dressed, by being clothed with incorruption;
Yet all before the Resurrection shall not sleep: but Some shall instead of rising be only new-dressed, by being clothed with incorruption;
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and so haue rather a change of rayment, then of life. They shall not put-off their bodies, but their mortalitie;
and so have rather a change of raiment, then of life. They shall not put-off their bodies, but their mortality;
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and bee made like Christ both in the truth of the Resurrection, and in the glory.
and be made like christ both in the truth of the Resurrection, and in the glory.
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The Eutychian shall then confesse, that the two natures in Christ are not mixt, though joyned;
The Eutychian shall then confess, that the two nature's in christ Are not mixed, though joined;
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and that his humanitie though exalted is not changed. The Vbiquitary shall then see, that Christ's body may be seene:
and that his humanity though exalted is not changed. The Ubiquitary shall then see, that Christ's body may be seen:
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and it shall certainly prooue, that it is not euery-where, by being not in the graue, whence it is risen.
and it shall Certainly prove, that it is not everywhere, by being not in the graven, whence it is risen.
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The Pythagorean shall then recouer the possession and acquaintance of his vagabond soule;
The Pythagorean shall then recover the possession and acquaintance of his vagabond soul;
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and the Saducy shall then arise in that body, in which he denied the resurrection of the body;
and the Saducy shall then arise in that body, in which he denied the resurrection of the body;
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and with his bodily eyes see the errour of his soule. Since then our Redeemer is as eternall in his flesh, as in his God-head:
and with his bodily eyes see the error of his soul. Since then our Redeemer is as Eternal in his Flesh, as in his Godhead:
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since the souldiers feare acknowledged his resurrection, which their malice denied: since we must rise both by his authority and example:
since the Soldiers Fear acknowledged his resurrection, which their malice denied: since we must rise both by his Authority and Exampl:
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let our rising not only follow his, but also imitate it.
let our rising not only follow his, but also imitate it.
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As then the day of death and the peace of a Sabbath went before the Resurrection of our Lord:
As then the day of death and the peace of a Sabbath went before the Resurrection of our Lord:
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so let the crucifying of our vices, and the quiet contemplation of eternall joyes goe before the glory of the Resurrection.
so let the crucifying of our vices, and the quiet contemplation of Eternal Joys go before the glory of the Resurrection.
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So shall it be vnto vs, as it was vnto our Sauiour, a true Passeouer, who passed thereby from this world vnto the Father.
So shall it be unto us, as it was unto our Saviour, a true Passover, who passed thereby from this world unto the Father.
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So shall our hope bee as certaine as our rising: so shall our soules rise as well as our bodies, in that day of wonder;
So shall our hope be as certain as our rising: so shall our Souls rise as well as our bodies, in that day of wonder;
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When the last earthquake shall shake-vp death: when the oecumenicall voice of one trumpet shall bee lowd enough to whisper-vp drowsie mankind:
When the last earthquake shall shake-vp death: when the ecumenical voice of one trumpet shall be loud enough to whisper-vp drowsy mankind:
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when loose dust shal with the warmth and moysture of bloud bee kneaded into man:
when lose dust shall with the warmth and moisture of blood be kneaded into man:
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when the tribute of dispersed and deuoured limbes shall bee paid-in from all countries and creatures:
when the tribute of dispersed and devoured limbs shall be paid-in from all countries and creatures:
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when there shall be a Resurrection of disease, of sleepe, of death, of the winding-sheet, of the graue, of rottennesse;
when there shall be a Resurrection of disease, of sleep, of death, of the winding-sheet, of the graven, of rottenness;
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all which shall be purified into health, into watchfulnesse, into life, into a robe of glory, into a throne of glory, into immortalitie:
all which shall be purified into health, into watchfulness, into life, into a robe of glory, into a throne of glory, into immortality:
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when there shall bee a Resurrection of earth and heauen, which shall be both renewed: when there shall bee a Resurrection of God himselfe;
when there shall be a Resurrection of earth and heaven, which shall be both renewed: when there shall be a Resurrection of God himself;
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whose glory, which seemed buried in this world, shall illustriously arise in the face of heauen & earth:
whose glory, which seemed buried in this world, shall illustriously arise in the face of heaven & earth:
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when there shall bee a new Resurrection of our Lord Iesus; who shall no more arise from the graue, but from heauen:
when there shall be a new Resurrection of our Lord Iesus; who shall no more arise from the graven, but from heaven:
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when the Iew and hell shall tremble, & those wounds of glory appeare, which are the bloudie seales of our saluation!
when the Iew and hell shall tremble, & those wounds of glory appear, which Are the bloody Seals of our salvation!
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So raise vs then, O thou Lord of life, vnto holinesse of life, that when these things shall come to passe, wee may not only rise in judgement, but also stand in it;
So raise us then, Oh thou Lord of life, unto holiness of life, that when these things shall come to pass, we may not only rise in judgement, but also stand in it;
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and in these bodies both behold and follow thee into thy Heauen that glorious body prepared for the glorified bodies of thy Saints;
and in these bodies both behold and follow thee into thy Heaven that glorious body prepared for the glorified bodies of thy Saints;
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where thy crucified body sits at the right hand of thy Father: where thy glorious company of Apostles praise thee:
where thy Crucified body sits At the right hand of thy Father: where thy glorious company of Apostles praise thee:
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where thy goodly fellowship of Prophets prayse thee: where thy noble armie of martyrs praise thee!
where thy goodly fellowship of prophets praise thee: where thy noble army of Martyrs praise thee!
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And with their bodies, O let our bodies find a labour to be learned in Heauen,
And with their bodies, Oh let our bodies find a labour to be learned in Heaven,
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and let our soules euen there feele a new affliction, that whiles we cannot grieue enough that we cannot prayse thee enough, our increasing gratitude for our bodies resurrection, may be our soule's eternall resurrection. The end.
and let our Souls even there feel a new affliction, that while we cannot grieve enough that we cannot praise thee enough, our increasing gratitude for our bodies resurrection, may be our soul's Eternal resurrection. The end.
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A Sermon preached at Christ-church in Oxford on Ascension-day, 16••. 1. PETER, 3.22.
A Sermon preached At Christchurch in Oxford on Ascension day, 16••. 1. PETER, 3.22.
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Who is gone into Heauen, and is on the right hand of God, Angels, and authorities,
Who is gone into Heaven, and is on the right hand of God, Angels, and authorities,
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and powers, being made subiect vnto him. FOr man to goe into Heauen, is almost impossible:
and Powers, being made Subject unto him. FOr man to go into Heaven, is almost impossible:
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for God to goe into Heauen is impossible.
for God to go into Heaven is impossible.
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To vnderstand then the wonder of Christ's ascension, we might wish that our soules could but ascend like his bodie:
To understand then the wonder of Christ's Ascension, we might wish that our Souls could but ascend like his body:
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which, whiles it was on the earth, receiued motion from his soule; but when it left the earth, receiued motion from his Diuinitie;
which, while it was on the earth, received motion from his soul; but when it left the earth, received motion from his Divinity;
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without which, that motion can now bee no more vnderstood, then it could then be performed.
without which, that motion can now be no more understood, then it could then be performed.
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The greatest wonder of mans bodie has beene the structure: but the greatest wonder of this bodie is now the motion.
The greatest wonder of men body has been the structure: but the greatest wonder of this body is now the motion.
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The force of mans hand can make earth ascend towards Heauen: but only the power of God can make earth ascend vnto Heauen.
The force of men hand can make earth ascend towards Heaven: but only the power of God can make earth ascend unto Heaven.
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Man can raise earth aboue its Spheare: but only God can fixe it aboue its Spheare.
Man can raise earth above its Sphere: but only God can fix it above its Sphere.
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This day you may see both these wonders: whiles the bodie is made as wonderfull as the soule:
This day you may see both these wonders: while the body is made as wonderful as the soul:
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whiles the bodie is made the wonder of the soule; and goes to Heauen with as much ease, and with more weight.
while the body is made the wonder of the soul; and Goes to Heaven with as much ease, and with more weight.
cs dt n1 vbz vvn dt n1 pp-f dt n1; cc vvz p-acp n1 p-acp p-acp d n1, cc p-acp dc n1.
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696
And indeed Philosophie may seeme to haue come short at least of perfection, if not of truth,
And indeed Philosophy may seem to have come short At least of perfection, if not of truth,
cc av n1 vmb vvi pc-acp vhi vvn j p-acp ds pp-f n1, cs xx pp-f n1,
(5) sermon (DIV1)
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697
whiles it has discouered the effects of its owne ignorance, insteed of the causes of ascension and descension.
while it has discovered the effects of its own ignorance, instead of the Causes of Ascension and descension.
cs pn31 vhz vvn dt n2 pp-f po31 d n1, av pp-f dt n2 pp-f n1 cc n1.
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698
Which now seeme not to bee the workes of weight and lightnesse, but of sinne and innocence:
Which now seem not to be the works of weight and lightness, but of sin and innocence:
r-crq av vvb xx pc-acp vbi dt n2 pp-f n1 cc n1, cc-acp pp-f n1 cc n1:
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699
seeing that a bodie free from sinne has learned to ascend;
seeing that a body free from sin has learned to ascend;
vvg cst dt n1 j p-acp n1 vhz vvn pc-acp vvi;
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700
and spirits loaden with sinne haue sunke themselues from Heauen, to the punishment and center of sinne.
and spirits loaded with sin have sunk themselves from Heaven, to the punishment and centre of sin.
cc n2 vvn p-acp n1 vhb vvn px32 p-acp n1, p-acp dt n1 cc n1 pp-f n1.
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701
And yet innocence is rather a preparatiue, then a cause of this wonder: a bodie cannot ascend without it;
And yet innocence is rather a preparative, then a cause of this wonder: a body cannot ascend without it;
cc av n1 vbz av-c dt n1, cs dt n1 pp-f d n1: dt n1 vmbx vvi p-acp pn31;
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702
a bodie cannot ascend by it. It has more power vpon the soule, then vpon the bodie:
a body cannot ascend by it. It has more power upon the soul, then upon the body:
dt n1 vmbx vvi p-acp pn31. pn31 vhz dc n1 p-acp dt n1, av p-acp dt n1:
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703
yet it has not this power vpon the soule. And as the soule cannot ascend by the power of innocence:
yet it has not this power upon the soul. And as the soul cannot ascend by the power of innocence:
av pn31 vhz xx d n1 p-acp dt n1. cc c-acp dt n1 vmbx vvi p-acp dt n1 pp-f n1:
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704
so neither can the bodie ascend by the power of the soule. The soule can affoord vnto the bodie the motion of progression, but not of ascension:
so neither can the body ascend by the power of the soul. The soul can afford unto the body the motion of progression, but not of Ascension:
av dx vmb dt n1 vvb p-acp dt n1 pp-f dt n1. dt n1 vmb vvi p-acp dt n1 dt n1 pp-f n1, cc-acp xx pp-f n1:
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705
progression being made by the power of the soule, but by the parts of the bodie;
progression being made by the power of the soul, but by the parts of the body;
n1 vbg vvn p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n2 pp-f dt n1;
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706
and it is a kind of friendly attraction, when one foot inuites the other to a succession of motion, by a succession of precedencie.
and it is a kind of friendly attraction, when one foot invites the other to a succession of motion, by a succession of precedency.
cc pn31 vbz dt n1 pp-f j n1, c-crq crd n1 vvz dt j-jn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1.
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707
But the ascension of the bodie cannot bee performed, but by somewhat that is aboue the bodie;
But the Ascension of the body cannot be performed, but by somewhat that is above the body;
p-acp dt n1 pp-f dt n1 vmbx vbi vvn, cc-acp p-acp av d vbz p-acp dt n1;
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708
aboue it, not so much in place, as in power.
above it, not so much in place, as in power.
p-acp pn31, xx av av-d p-acp n1, c-acp p-acp n1.
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709
The bodie can bestow vpon it selfe an equiuocall ascension, when a part of the foote shall be raised into the stature of the bodie:
The body can bestow upon it self an equivocal Ascension, when a part of the foot shall be raised into the stature of the body:
dt n1 vmb vvi p-acp pn31 n1 dt j n1, c-crq dt n1 pp-f dt n1 vmb vbi vvn p-acp dt n1 pp-f dt n1:
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710
but this is rather an ascension in the bodie, then of the bodie; Nay, we cannot at all call it an ascension, but by leaue;
but this is rather an Ascension in the body, then of the body; Nay, we cannot At all call it an Ascension, but by leave;
cc-acp d vbz av dt n1 p-acp dt n1, av pp-f dt n1; uh-x, pns12 vmbx p-acp d vvb pn31 dt n1, cc-acp p-acp n1;
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711
when the bodie has by chance an erect situation;
when the body has by chance an erect situation;
c-crq dt n1 vhz p-acp vvi dt vvb n1;
(5) sermon (DIV1)
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712
all other posture making it descend as much to the name, as to the simplicitie of extension.
all other posture making it descend as much to the name, as to the simplicity of extension.
d j-jn n1 vvg pn31 vvi p-acp d p-acp dt n1, c-acp p-acp dt n1 pp-f n1.
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713
The foules of the aire also haue their ascension; but it is as well by the aire, as in it;
The fowls of the air also have their Ascension; but it is as well by the air, as in it;
dt n2 pp-f dt n1 av vhb po32 n1; cc-acp pn31 vbz a-acp av p-acp dt n1, c-acp p-acp pn31;
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714
and their cunning wing, which diuides the aire into away, compacts it into a helpe. Thus do they ascend with an easie wonder:
and their cunning wing, which divides the air into away, compacts it into a help. Thus do they ascend with an easy wonder:
cc po32 j-jn n1, r-crq vvz dt n1 p-acp av, n2 pn31 p-acp dt n1. av vdb pns32 vvi p-acp dt j n1:
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715
it being performed by the power of nature, and apprehended by the power of the vnderstanding.
it being performed by the power of nature, and apprehended by the power of the understanding.
pn31 vbg vvn p-acp dt n1 pp-f n1, cc vvn p-acp dt n1 pp-f dt n1.
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716
But for mans bodie to ascend, without the actiuitie of a wing, aboue the actiuitie of a wing, is so strange, that it was strange euen in Christ's bodie;
But for men body to ascend, without the activity of a wing, above the activity of a wing, is so strange, that it was strange even in Christ's body;
p-acp p-acp ng1 n1 pc-acp vvi, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1, vbz av j, cst pn31 vbds j av p-acp npg1 n1;
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717
nay, it might haue beene strange to his owne bodie:
nay, it might have been strange to his own body:
uh-x, pn31 vmd vhi vbn j p-acp po31 d n1:
(5) sermon (DIV1)
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718
which had it not beene instructed by his diuinitie, might haue maruail'd at its owne motion;
which had it not been instructed by his divinity, might have marveled At its own motion;
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719
And it did no lesse amaze Heauen then possesse it; making a great part of the Angels thus behold earth, without descending to it.
And it did not less amaze Heaven then possess it; making a great part of the Angels thus behold earth, without descending to it.
cc pn31 vdd xx av-dc vvi n1 av vvi pn31; vvg dt j n1 pp-f dt n2 av vvb n1, p-acp vvg p-acp pn31.
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720
And this bodie ascended rather to Heauen, then to God. The Diuinitie was with it, yet did not ascend with it:
And this body ascended rather to Heaven, then to God. The Divinity was with it, yet did not ascend with it:
cc d n1 vvd av-c p-acp n1, av p-acp np1. dt n1 vbds p-acp pn31, av vdd xx vvi p-acp pn31:
(5) sermon (DIV1)
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721
since it does not change place, but fill all place. His soule did ascend with it;
since it does not change place, but fill all place. His soul did ascend with it;
c-acp pn31 vdz xx vvi n1, cc-acp vvb d n1. po31 n1 vdd vvi p-acp pn31;
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722
yet did rather effectually change place, then properly: whiles it did only not change that bodie, which did change place. The whole person did ascend:
yet did rather effectually change place, then properly: while it did only not change that body, which did change place. The Whole person did ascend:
av vdd av av-j vvi n1, av av-j: cs pn31 vdd av-j xx vvi d n1, r-crq vdd vvi n1. dt j-jn n1 vdd vvi:
(5) sermon (DIV1)
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723
not that the Diuinitie left any place, where the humanitie had beene; but that it was in euery place, where the humanitie was to be.
not that the Divinity left any place, where the humanity had been; but that it was in every place, where the humanity was to be.
xx cst dt n1 vvd d n1, c-crq dt n1 vhd vbn; cc-acp cst pn31 vbds p-acp d n1, c-crq dt n1 vbds pc-acp vbi.
(5) sermon (DIV1)
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724
And this ascension of Christ's bodie was not only farre from the nature, but also against the nature of his bodie:
And this Ascension of Christ's body was not only Far from the nature, but also against the nature of his body:
cc d n1 pp-f npg1 n1 vbds xx av-j av-j p-acp dt n1, cc-acp av p-acp dt n1 pp-f po31 n1:
(5) sermon (DIV1)
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725
which acknowledg'd the burden and tyrannie of our Elements, till by resurrection it was refined into the libertie of a glorified nature,
which acknowledged the burden and tyranny of our Elements, till by resurrection it was refined into the liberty of a glorified nature,
r-crq vvn dt n1 cc n1 pp-f po12 n2, c-acp p-acp n1 pn31 vbds vvn p-acp dt n1 pp-f dt vvn n1,
(5) sermon (DIV1)
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726
and taught to obey its owne preferment: which, the Diuinitie so bestowed both vpon bodie & soule;
and taught to obey its own preferment: which, the Divinity so bestowed both upon body & soul;
cc vvd pc-acp vvi po31 d n1: r-crq, dt n1 av vvn d p-acp n1 cc n1;
(5) sermon (DIV1)
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727
that they were almost not more neere vnto it, then like vnto it. And that they might be more like vnto it, the Diuinitie became voluntarily as humble, as the humanitie was naturally;
that they were almost not more near unto it, then like unto it. And that they might be more like unto it, the Divinity became voluntarily as humble, as the humanity was naturally;
cst pns32 vbdr av xx av-dc av-j p-acp pn31, av av-j p-acp pn31. cc cst pns32 vmd vbi av-dc av-j p-acp pn31, dt n1 vvd av-jn p-acp j, c-acp dt n1 vbds av-j;
(5) sermon (DIV1)
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728
and voluntarily made the humanitie as high as the Diuinitie was naturally. Which great worke of the ascension did not only need a Diuinitie to performe it,
and voluntarily made the humanity as high as the Divinity was naturally. Which great work of the Ascension did not only need a Divinity to perform it,
cc av-jn vvd dt n1 c-acp j c-acp dt n1 vbds av-j. r-crq j n1 pp-f dt n1 vdd xx av-j vvi dt n1 pc-acp vvi pn31,
(5) sermon (DIV1)
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729
but also to perswade men, that it could bee performed; the beliefe of the ascension being the next wonder to the ascension.
but also to persuade men, that it could be performed; the belief of the Ascension being the next wonder to the Ascension.
cc-acp av pc-acp vvi n2, cst pn31 vmd vbi vvn; dt n1 pp-f dt n1 vbg dt ord n1 p-acp dt n1.
(5) sermon (DIV1)
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730
As then God did effect it, so he did teach it: he humbled himselfe to man; hee humbled himselfe in man:
As then God did Effect it, so he did teach it: he humbled himself to man; he humbled himself in man:
p-acp av np1 vdd vvi pn31, av pns31 vdd vvi pn31: pns31 vvd px31 p-acp n1; pns31 vvd px31 p-acp n1:
(5) sermon (DIV1)
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731
making the degrees of his instruction descend by the degrees of mans apprehension. And first he did discouer the possibilitie of ascension to the Vnderstanding:
making the Degrees of his instruction descend by the Degrees of men apprehension. And First he did discover the possibility of Ascension to the Understanding:
vvg dt n2 pp-f po31 n1 vvi p-acp dt n2 pp-f ng1 n1. cc ord pns31 vdd vvi dt n1 pp-f n1 p-acp dt n1:
(5) sermon (DIV1)
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732
by which wee doe as truly as Moses, though not as cleerely, see Enoch's ascension;
by which we do as truly as Moses, though not as clearly, see Enoch's Ascension;
p-acp r-crq pns12 vdb p-acp av-j c-acp np1, cs xx p-acp av-j, vvb npg1 n1;
(5) sermon (DIV1)
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733
which was not, for ought we know, seene by any eye, but the eye of the vnderstanding:
which was not, for ought we know, seen by any eye, but the eye of the understanding:
r-crq vbds xx, c-acp pi pns12 vvi, vvn p-acp d n1, cc-acp dt n1 pp-f dt n1:
(5) sermon (DIV1)
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734
the ascension of his bodie being no more discerned then the ascension of his soule. God tooke him bodie and soule:
the Ascension of his body being no more discerned then the Ascension of his soul. God took him body and soul:
dt n1 pp-f po31 n1 vbg av-dx av-dc vvn cs dt n1 pp-f po31 n1. np1 vvd pno31 n1 cc n1:
(5) sermon (DIV1)
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735
his bodie being by a holy obedience to his soule made so like his soule; that it did ascend as easily;
his body being by a holy Obedience to his soul made so like his soul; that it did ascend as Easily;
po31 n1 vbg p-acp dt j n1 p-acp po31 n1 vvd av av-j po31 n1; cst pn31 vdd vvi c-acp av-j;
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736
nay, as soone as his soule.
nay, as soon as his soul.
uh-x, c-acp av c-acp po31 n1.
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737
Holinesse, which to other men is a resurrection of the soule, was to him a resurrection also of the bodie:
Holiness, which to other men is a resurrection of the soul, was to him a resurrection also of the body:
n1, r-crq p-acp j-jn n2 vbz dt n1 pp-f dt n1, vbds p-acp pno31 dt n1 av pp-f dt n1:
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738
which was refined without the deliberate corruption of a graue; It was refined sooner then it could be corrupted;
which was refined without the deliberate corruption of a graven; It was refined sooner then it could be corrupted;
r-crq vbds vvn p-acp dt j n1 pp-f dt n1; pn31 vbds vvn av-c cs pn31 vmd vbi vvn;
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739
It knew no graue but sinne: from which it did ascend, as it did ascend from its owne mortalitie:
It knew no graven but sin: from which it did ascend, as it did ascend from its own mortality:
pn31 vvd dx n1 p-acp n1: p-acp r-crq pn31 vdd vvi, p-acp pn31 vdd vvi p-acp po31 d n1:
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740
but his soule did first by righteousnesse ascend in his bodie before it did ascend with his bodie. God tooke him to himselfe;
but his soul did First by righteousness ascend in his body before it did ascend with his body. God took him to himself;
cc-acp po31 n1 vdd ord p-acp n1 vvi p-acp po31 n1 p-acp pn31 vdd vvi p-acp po31 n1. np1 vvd pno31 pc-acp px31;
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741
leauing his storie to posteritie and faith:
leaving his story to posterity and faith:
vvg po31 n1 p-acp n1 cc n1:
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742
as if he would teach the world by this inferiour proportion, that ascension should be an object of faith.
as if he would teach the world by this inferior proportion, that Ascension should be an Object of faith.
c-acp cs pns31 vmd vvi dt n1 p-acp d j-jn n1, cst n1 vmd vbi dt n1 pp-f n1.
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743
The next apprehensiue facultie in man, to which God descended to teach it the possibilitie of ascension, was the Phantasie.
The next apprehensive faculty in man, to which God descended to teach it the possibility of Ascension, was the Fantasy.
dt ord j n1 p-acp n1, p-acp r-crq np1 vvd pc-acp vvi pn31 dt n1 pp-f n1, vbds dt n1.
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744
Thus Iacob saw the angels goe vp to Heauen: though this was an ascension but by the helpe of a ladder;
Thus Iacob saw the Angels go up to Heaven: though this was an Ascension but by the help of a ladder;
av np1 vvd dt n2 vvb a-acp p-acp n1: cs d vbds dt n1 cc-acp p-acp dt n1 pp-f dt n1;
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745
and that helpe, like that ascension, but in a dreame;
and that help, like that Ascension, but in a dream;
cc d n1, vvb d n1, cc-acp p-acp dt n1;
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746
and the bodies which ascended were but like a dreame, hauing no more substance, then a dreame.
and the bodies which ascended were but like a dream, having no more substance, then a dream.
cc dt n2 r-crq vvn vbdr p-acp av-j dt n1, vhg dx dc n1, cs dt n1.
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747
But Saint Paul did by the phantasie not see the ascension of another; but enjoy one himselfe;
But Saint Paul did by the fantasy not see the Ascension of Another; but enjoy one himself;
p-acp n1 np1 vdd p-acp dt n1 xx vvi dt n1 pp-f j-jn; cc-acp vvi pi px31;
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748
and to that degree of truth, that hee doubted whether his bodie did not as much possesse Heauen,
and to that degree of truth, that he doubted whither his body did not as much possess Heaven,
cc p-acp d n1 pp-f n1, cst pns31 vvd cs po31 n1 vdd xx c-acp av-d vvi n1,
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749
as the Vision possessed his bodie. At last the diuine instruction taught the ascension to the Sense:
as the Vision possessed his body. At last the divine instruction taught the Ascension to the Sense:
c-acp dt n1 vvd po31 n1. p-acp ord dt j-jn n1 vvd dt n1 p-acp dt n1:
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750
it taught the ascension of the bodie to the bodie. Thus did Elisha see Eliah ascend:
it taught the Ascension of the body to the body. Thus did Elisha see Elijah ascend:
pn31 vvd dt n1 pp-f dt n1 p-acp dt n1. av vdd np1 vvi np1 vvi:
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751
he saw him ascend like the fire in which he did ascend; in which he did ascend, till he ascended aboue it.
he saw him ascend like the fire in which he did ascend; in which he did ascend, till he ascended above it.
pns31 vvd pno31 vvi av-j dt n1 p-acp r-crq pns31 vdd vvi; p-acp r-crq pns31 vdd vvi, c-acp pns31 vvd p-acp pn31.
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752
Hee saw the state of his ascension in a Chariot; he saw the speed of his ascension in his horses;
He saw the state of his Ascension in a Chariot; he saw the speed of his Ascension in his Horses;
pns31 vvd dt n1 pp-f po31 n1 p-acp dt n1; pns31 vvd dt n1 pp-f po31 n1 p-acp po31 n2;
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753
he saw and he heard the whirle-wind in which Eliah suffered a triumph and rapture of his bodie;
he saw and he herd the whirlwind in which Elijah suffered a triumph and rapture of his body;
pns31 vvd cc pns31 vvd dt n1 p-acp r-crq np1 vvd dt n1 cc n1 pp-f po31 n1;
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754
as other Prophets had suffered a rapture only of their soules. Nay, Elisha's touch too did apprehend the ascension;
as other prophets had suffered a rapture only of their Souls. Nay, Elisha's touch too did apprehend the Ascension;
c-acp j-jn n2 vhd vvn dt n1 av-j pp-f po32 n2. uh-x, npg1 n1 av vdd vvi dt n1;
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755
whiles it tooke vp the mantle that did ascend;
while it took up the mantle that did ascend;
cs pn31 vvd a-acp dt n1 cst vdd vvi;
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756
for the mantle too had an ascension, though not to Heauen, yet toward Heauen, and to the working of miracles.
for the mantle too had an Ascension, though not to Heaven, yet towards Heaven, and to the working of Miracles.
p-acp dt n1 av vhd dt n1, cs xx p-acp n1, av p-acp n1, cc p-acp dt n-vvg pp-f n2.
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757
But all Elisha was but a witnesse of this ascension; whiles God tooke-vp Eliah, and left the Prophet with Elisha:
But all Elisha was but a witness of this Ascension; while God tooke-vp Elijah, and left the Prophet with Elisha:
p-acp d np1 vbds p-acp dt n1 pp-f d n1; cs np1 j np1, cc vvd dt n1 p-acp np1:
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758
whom he clothed not so much with the mantle, as with Eliah!
whom he clothed not so much with the mantle, as with Elijah!
r-crq pns31 vvd xx av av-d p-acp dt n1, c-acp p-acp np1!
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759
But if you would heare of one, that had gone toward Heauen and come downe againe,
But if you would hear of one, that had gone towards Heaven and come down again,
p-acp cs pn22 vmd vvi pp-f crd, cst vhd vvn p-acp n1 cc vvb a-acp av,
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760
as if he would be a witnesse of his owne ascension, you may remēber Abacuc; with whose story wee may bee satisfied, as much as Daniel was with his prouision;
as if he would be a witness of his own Ascension, you may Remember Habakkuk; with whose story we may be satisfied, as much as daniel was with his provision;
c-acp cs pns31 vmd vbi dt n1 pp-f po31 d n1, pn22 vmb vvi np1; p-acp rg-crq n1 pns12 vmb vbi vvn, c-acp d c-acp np1 vbds p-acp po31 n1;
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761
Whom yet if carefully we will obserue, we shall perceiue him cast into the Lions denne so late in the euening,
Whom yet if carefully we will observe, we shall perceive him cast into the Lions den so late in the evening,
ro-crq av cs av-j pns12 vmb vvi, pns12 vmb vvi pno31 vvi p-acp dt ng1 n1 av av-j p-acp dt n1,
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762
and deliuered thence so early in the morning, that there will bee no more need, then there was time for the ascension of Abacuc, and the miracle of the dinner;
and Delivered thence so early in the morning, that there will be no more need, then there was time for the Ascension of Habakkuk, and the miracle of the dinner;
cc vvd av av av-j p-acp dt n1, cst a-acp vmb vbi dx dc n1, av a-acp vbds n1 p-acp dt n1 pp-f np1, cc dt n1 pp-f dt n1;
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763
Nay, had it come, it would haue beene as great a miracle, to haue kept the Lions from the food,
Nay, had it come, it would have been as great a miracle, to have kept the Lions from the food,
uh-x, vhd pn31 vvn, pn31 vmd vhi vbn a-acp j dt n1, pc-acp vhi vvn dt n2 p-acp dt n1,
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764
as to haue kept them from Daniel;
as to have kept them from daniel;
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765
And had Abacuc liued till Daniel's imprisonment, he would indeed haue had need to bee carried,
And had Habakkuk lived till Daniel's imprisonment, he would indeed have had need to be carried,
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766
though his journie had beene farre shorter, then from Iury to Babylon.
though his journey had been Far shorter, then from Jury to Babylon.
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767
Thus did death make this Prophet preuent this ascension of his bodie, by an ascension of his soule.
Thus did death make this Prophet prevent this Ascension of his body, by an Ascension of his soul.
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768
But Simon Magus did ascend in earnest: nay, and hee prooued it too, by descending in earnest.
But Simon Magus did ascend in earnest: nay, and he proved it too, by descending in earnest.
p-acp np1 np1 vdd vvi p-acp n1: uh-x, cc pns31 vvd pn31 av, p-acp vvg p-acp n1.
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769
Only it was an vntoward ascension: he did ascend by the power of the Deuill; but hee descended by the power of God;
Only it was an untoward Ascension: he did ascend by the power of the devil; but he descended by the power of God;
j pn31 vbds dt j n1: pns31 vdd vvi p-acp dt n1 pp-f dt n1; cc-acp pns31 vvd p-acp dt n1 pp-f np1;
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770
he descended to that power, by which he ascended. Now as this Sorcerer was made to descend by the prayers of Saint Peter:
he descended to that power, by which he ascended. Now as this Sorcerer was made to descend by the Prayers of Saint Peter:
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771
so Saint Thomas of Aquine (as some haue told vs) ascended by his owne prayers;
so Saint Thomas of Aquinas (as Some have told us) ascended by his own Prayers;
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772
hee ascended without presumption a foot or two. Which petty ascension may serue for a mannerly miracle;
he ascended without presumption a foot or two. Which Petty Ascension may serve for a mannerly miracle;
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773
if the Saint-maker's eyes were not as dimme as his deuotion;
if the Saint-maker's eyes were not as dim as his devotion;
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774
and by an apocope of that Saint's bodie, mistooke not his knees for his feete, vpon which peraduenture hee stood praying;
and by an apocope of that Saint's body, mistook not his knees for his feet, upon which Peradventure he stood praying;
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775
and the mistake was as easie as the miracle. But wee haue heard of some Dead bodies that haue ascended;
and the mistake was as easy as the miracle. But we have herd of Some Dead bodies that have ascended;
cc dt n1 vbds a-acp j c-acp dt n1. cc-acp pns12 vhb vvn pp-f d j n2 cst vhb vvn;
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776
thus some haue buried Moses in Heauen, striuing to make his tombe as famous as his holinesse;
thus Some have buried Moses in Heaven, striving to make his tomb as famous as his holiness;
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777
and belike lest the Deuill should haue made his body an Idoll, they sent it to his soule to make-vp a Saint.
and belike lest the devil should have made his body an Idol, they sent it to his soul to make-up a Saint.
cc av cs dt n1 vmd vhi vvn po31 n1 dt n1, pns32 vvd pn31 p-acp po31 n1 p-acp j dt n1.
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778
And some haue sent the bodie of the blessed Virgin thither, with much reuerence and opinion,
And Some have sent the body of the blessed Virgae thither, with much Reverence and opinion,
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779
though as farre from vse as from certaintie. And some haue giuen two or three little ascensions to her Temple:
though as Far from use as from certainty. And Some have given two or three little ascensions to her Temple:
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780
which is pleased as yet to be honoured at Loretto;
which is pleased as yet to be honoured At Loretto;
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781
which is pleased as yet to honour Loretto, & make that place ascend aboue other places, by not ascending from that place.
which is pleased as yet to honour Loretto, & make that place ascend above other places, by not ascending from that place.
r-crq vbz vvn a-acp av p-acp n1 np1, cc vvi d n1 vvi p-acp j-jn n2, p-acp xx vvg p-acp d n1.
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782
Nay, the Turkes too boast of an ascension, not of a temple, but of their Mahomet;
Nay, the Turkes too boast of an Ascension, not of a temple, but of their Mahomet;
uh-x, dt np2 av vvi pp-f dt n1, xx pp-f dt n1, cc-acp pp-f po32 np1;
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783
though had this beene, it had beene an ascension without a resurrection; an ascension not so much of his carcasse, as of his coffin:
though had this been, it had been an Ascension without a resurrection; an Ascension not so much of his carcase, as of his coffin:
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784
which being of iron has beene reported to ascend to the roofe of his temple,
which being of iron has been reported to ascend to the roof of his temple,
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785
or rather to the secret vertue of many Load-stones fixt with as much secrecie in the roofe of his temple.
or rather to the secret virtue of many Loadstones fixed with as much secrecy in the roof of his temple.
cc av-c p-acp dt j-jn n1 pp-f d n2 vvn p-acp c-acp d n1 p-acp dt n1 pp-f po31 n1.
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786
Yet euen this ascension also will proue to be the worke rather of Poets, then of Load-stones.
Yet even this Ascension also will prove to be the work rather of Poets, then of Loadstones.
av av d n1 av vmb vvi pc-acp vbi dt n1 av-c pp-f n2, av pp-f n2.
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787
Which can indeed make iron ascend, nay, make other Load-stones ascend from the cōmon center; though they themselues, if not violently sustained, doe naturally descend and acknowledge the common center.
Which can indeed make iron ascend, nay, make other Loadstones ascend from the Common centre; though they themselves, if not violently sustained, do naturally descend and acknowledge the Common centre.
r-crq vmb av vvi n1 vvi, uh-x, vvb j-jn n2 vvb p-acp dt j n1; cs pns32 px32, cs xx av-j vvn, vdb av-j vvi cc vvi dt j n1.
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788
Yet since without respect one to another, each does attract with an absolute intention;
Yet since without respect one to Another, each does attract with an absolute intention;
av c-acp p-acp n1 crd p-acp n-jn, d vdz vvi p-acp dt j n1;
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789
and since the application in such attraction is most aptly made from some point in the stone to some point in the iron:
and since the application in such attraction is most aptly made from Some point in the stone to Some point in the iron:
cc c-acp dt n1 p-acp d n1 vbz av-ds av-j vvn p-acp d n1 p-acp dt n1 p-acp d n1 p-acp dt n1:
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790
the defect of such forme in the iron, and the number of the stones, which was inuented to helpe the inuention, does with the honestie of Philosophie quite betray it;
the defect of such Form in the iron, and the number of the stones, which was invented to help the invention, does with the honesty of Philosophy quite betray it;
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791
since the iron by a confused command of its dutie, could not apply it selfe to any one, and therefore not to any.
since the iron by a confused command of its duty, could not apply it self to any one, and Therefore not to any.
c-acp dt n1 p-acp dt j-vvn n1 pp-f po31 n1, vmd xx vvi pn31 n1 p-acp d crd, cc av xx p-acp d.
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792
And thus you see that Mahomets presumptuous sinnes did ascend higher, then his bodie, or then the inuention of his idolaters.
And thus you see that Mahomets presumptuous Sins did ascend higher, then his body, or then the invention of his Idolaters.
cc av pn22 vvb cst npg1 j n2 vdd vvi jc, cs po31 n1, cc av dt n1 pp-f po31 n2.
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793
But if we would see a low ascension, and yet a wondrous one, we may behold our Sauiour's walking vpon the water:
But if we would see a low Ascension, and yet a wondrous one, we may behold our Saviour's walking upon the water:
p-acp cs pns12 vmd vvi dt j n1, cc av dt j pi, pns12 vmb vvi po12 ng1 vvg p-acp dt n1:
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794
which was an ascension in respect of nature, though not of our Sauiours person: it was an ascension of his power, though not of his person:
which was an Ascension in respect of nature, though not of our Saviour's person: it was an Ascension of his power, though not of his person:
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795
nay, it was an ascension of his person, because it should naturally haue beene a descension of his person.
nay, it was an Ascension of his person, Because it should naturally have been a descension of his person.
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796
And least wee might thinke that this ascension could only bee effected in Christ's person,
And lest we might think that this Ascension could only be effected in Christ's person,
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797
as it could be effected only by his power, he did effect it in Peters person;
as it could be effected only by his power, he did Effect it in Peter's person;
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798
And though he needed Christ's hand, as much as his inuitation, yet was it his vnbeliefe that was heauier, then his bodie.
And though he needed Christ's hand, as much as his invitation, yet was it his unbelief that was Heavier, then his body.
cc cs pns31 vvd npg1 n1, c-acp d c-acp po31 n1, av vbds pn31 po31 n1 cst vbds jc, cs po31 n1.
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799
But Christ's bodie was at last to ascend aboue all the elements, except so much of them as composed his bodie:
But Christ's body was At last to ascend above all the elements, except so much of them as composed his body:
p-acp npg1 n1 vbds p-acp ord pc-acp vvi p-acp d dt n2, c-acp av d pp-f pno32 p-acp vvd po31 n1:
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800
which ascended to immortalitie fortie dayes sooner, then it ascended to Heauen;
which ascended to immortality fortie days sooner, then it ascended to Heaven;
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801
and now as much required to be placed aboue the place of our bodies, as it was aboue the condition of them.
and now as much required to be placed above the place of our bodies, as it was above the condition of them.
cc av c-acp d vvd pc-acp vbi vvn p-acp dt n1 pp-f po12 n2, c-acp pn31 vbds p-acp dt n1 pp-f pno32.
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802
When therefore he was to ascend, he led his Disciples out of Ierusalem;
When Therefore he was to ascend, he led his Disciples out of Ierusalem;
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803
it was the first degree of his ascension to separate himselfe from the trouble of the Citie;
it was the First degree of his Ascension to separate himself from the trouble of the city;
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804
to separate himselfe from the impiety of that Citie:
to separate himself from the impiety of that city:
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805
whose malice, whiles it was increased in procuring his death, was admirably deluded in procuring his ascension. Hee led: his Disciples vnto Mount Oliuet;
whose malice, while it was increased in procuring his death, was admirably deluded in procuring his Ascension. He led: his Disciples unto Mount Olivet;
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806
a place from whence his prayers had often ascended, as now his person.
a place from whence his Prayers had often ascended, as now his person.
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807
It was not farre from Bethanie, a Village not great (it seemes) either in people or sinnes;
It was not Far from Bethany, a Village not great (it seems) either in people or Sins;
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808
and so peraduenture as neere to the benefit of the ascension, as to the ascension.
and so Peradventure as near to the benefit of the Ascension, as to the Ascension.
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809
And being now to goe vp to to the Kingdome of God, he discourseth to his Disciples of the Kingdome of God;
And being now to go up to to the Kingdom of God, he discourseth to his Disciples of the Kingdom of God;
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810
as if their eare should prepare their eye; whiles he himselfe will make himselfe the illustration and proofe of his owne doctrine.
as if their ear should prepare their eye; while he himself will make himself the illustration and proof of his own Doctrine.
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811
Yet to shew the truth of his loue, as much as the truth of his words,
Yet to show the truth of his love, as much as the truth of his words,
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812
first be lifts-vp his hands, at which they lift-vp their eyes and hearts; and then hee lift-vp his voice and blesses them.
First be lifts-vp his hands, At which they lift-vp their eyes and hearts; and then he lift-vp his voice and Blesses them.
ord vbb j po31 n2, p-acp r-crq pns32 j po32 n2 cc n2; cc cs pns31 j po31 n1 cc vvz pno32.
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813
See, with what kind preuention hee supplyes his future absence by his present blessing; hee makes his blessing the Deputie of his person:
See, with what kind prevention he supplies his future absence by his present blessing; he makes his blessing the Deputy of his person:
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814
which whiles they behold with eyes as earnestly fixt by loue, as they could be by death,
which while they behold with eyes as earnestly fixed by love, as they could be by death,
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815
behold hee ascends, and they lose the sight of him, sooner by a cloud, then by distance.
behold he ascends, and they loose the sighed of him, sooner by a cloud, then by distance.
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816
Which shortnesse of the the pleasure of their sight was happily supplied before, by the intention of their sight.
Which shortness of the the pleasure of their sighed was happily supplied before, by the intention of their sighed.
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817
His bodie was but a cloud to his Diuinitie; and now his body ascends in a cloud:
His body was but a cloud to his Divinity; and now his body ascends in a cloud:
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818
which did as eminently shew his power, as it concealed his person. A cloud full of God is the Chariot of his triumph;
which did as eminently show his power, as it concealed his person. A cloud full of God is the Chariot of his triumph;
r-crq vdd p-acp av-j vvi po31 n1, c-acp pn31 vvd po31 n1. dt n1 j pp-f np1 vbz dt n1 pp-f po31 n1;
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819
and the curtaines of his Chariot are the wings of Cherubins! Lift vp your heads, O yee gates, and bee yee lift vp, yee euerlasting doores,
and the curtains of his Chariot Are the wings of Cherubim! Lift up your Heads, Oh ye gates, and be ye lift up, ye everlasting doors,
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820
and the King of glory shall come in.
and the King of glory shall come in.
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821
But whiles the Apostles stedfastly gaze after him, as if they would turne their eyes into Perspectiues,
But while the Apostles steadfastly gaze After him, as if they would turn their eyes into Perspectives,
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822
or attend him as farre with their sight as with their desire; behold their passion is not satisfied, but changed;
or attend him as Far with their sighed as with their desire; behold their passion is not satisfied, but changed;
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823
and heard by them, to saue them the labour of gazing, they behold insteed of one Christ two Angels;
and herd by them, to save them the labour of gazing, they behold instead of one christ two Angels;
cc vvd p-acp pno32, pc-acp vvi pno32 dt n1 pp-f vvg, pns32 vvb av pp-f crd np1 crd n2;
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824
and their white apparell insteed of a cloud;
and their white apparel instead of a cloud;
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825
though their number was not so much for a supply of Christ, who was gone into Heauen,
though their number was not so much for a supply of christ, who was gone into Heaven,
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826
as for a more ful securitie of his returne from Heauen.
as for a more full security of his return from Heaven.
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827
The expectation whereof, if any shall thinke tedious, they may ascend after him, & peraduenture before his returne;
The expectation whereof, if any shall think tedious, they may ascend After him, & Peradventure before his return;
dt n1 c-crq, cs d vmb vvi j, pns32 vmb vvi p-acp pno31, cc av p-acp po31 n1;
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828
not by seeking the impression of his footsteps on Mount Oliuet, but by finding the ready way in his precepts:
not by seeking the impression of his footsteps on Mount Olivet, but by finding the ready Way in his Precepts:
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by which wee may ascend to the vnderstanding of his ascension: by which wee may ascend to the height of his ascension.
by which we may ascend to the understanding of his Ascension: by which we may ascend to the height of his Ascension.
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Which was aboue all the Heauens, that eyther Philosophers or the Starres had beene acquainted with;
Which was above all the Heavens, that either Philosophers or the Stars had been acquainted with;
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nay, into that Heauen, of which Copernicus might without errour haue said, that it stands still;
nay, into that Heaven, of which Copernicus might without error have said, that it Stands still;
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the Heauen in which the Saints rest like the Heauen; the Heauen in which Christ rest's like the Saints.
the Heaven in which the Saints rest like the Heaven; the Heaven in which christ rest's like the Saints.
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And yet you shall not only see his ascension into this Heauen, but you shall see also his ascension in this Heauen;
And yet you shall not only see his Ascension into this Heaven, but you shall see also his Ascension in this Heaven;
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that was the ascension of his person, but this of his glory. Enoch and Eliah ascended to this Heauen:
that was the Ascension of his person, but this of his glory. Enoch and Elijah ascended to this Heaven:
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but you shall see Christ Iesus in this Heauen ascend to the right hand of God! Behold this day the humanitie made the favourite of the Diuinitie!
but you shall see christ Iesus in this Heaven ascend to the right hand of God! Behold this day the humanity made the favourite of the Divinity!
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Behold Christ on the right hand of God! O what a spectacle would this haue beene for Herod and Pilate!
Behold christ on the right hand of God! O what a spectacle would this have been for Herod and Pilate!
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they would haue cryed out that their worst Hell had beene from Heauen; and to haue scaped the horrour of this sight, they would haue chosen vtter darknesse!
they would have cried out that their worst Hell had been from Heaven; and to have escaped the horror of this sighed, they would have chosen utter darkness!
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But behold Christ on the right hand of God! In whose right hand are pleasures for euermore!
But behold christ on the right hand of God! In whose right hand Are pleasures for evermore!
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And yet can wee behold those pleasures, which no eye hath seene? Nay, can we behold the hand in which those pleasures are? Nay, can the hand be found, that wee might behold it? Shall vvee dresse the Almightie with shape? and by an idolatrous gratitude bestow the figure vpon God, which hee has bestowed vpon vs? Shall we giue hands to him, that were not able to giue them to our selues? No, wee giue not hands vnto him:
And yet can we behold those pleasures, which no eye hath seen? Nay, can we behold the hand in which those pleasures Are? Nay, can the hand be found, that we might behold it? Shall we dress the Almighty with shape? and by an idolatrous gratitude bestow the figure upon God, which he has bestowed upon us? Shall we give hands to him, that were not able to give them to our selves? No, we give not hands unto him:
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but he giues them to himselfe; yet hee giues them not for himselfe, but for vs;
but he gives them to himself; yet he gives them not for himself, but for us;
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not to assist himselfe, but instruct vs. He makes vs vnderstand his greatest fauours, by his lesse fauours;
not to assist himself, but instruct us He makes us understand his greatest favours, by his less favours;
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and so by this happinesse in their vse, makes his lesse fauours greater. He teaches vs the parts of Christs triumph by the parts of our bodie:
and so by this happiness in their use, makes his less favours greater. He Teaches us the parts of Christ triumph by the parts of our body:
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and makes it as easie in some measure to distinguish betweene the glory of Christ and of the Angels,
and makes it as easy in Some measure to distinguish between the glory of christ and of the Angels,
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as betweene our right hand and our left; as betweene Gods right hand and ours; nay, to judge of Gods right hand by ours.
as between our right hand and our left; as between God's right hand and ours; nay, to judge of God's right hand by ours.
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In the right hand of man is his strength: and the Almighty calls his owne strength his right hand.
In the right hand of man is his strength: and the Almighty calls his own strength his right hand.
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The right hand of man, nay, euery right side limbe of man is by situation and power of that prioritie by nature, that as if God had shewed the sacred vnion and distinction of sexes in the same body, our left limbes are but female limbes;
The right hand of man, nay, every right side limb of man is by situation and power of that priority by nature, that as if God had showed the sacred Union and distinction of sexes in the same body, our left limbs Are but female limbs;
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and so our left hand may be a helpe vnto our right: but our right is a defence vnto our left.
and so our left hand may be a help unto our right: but our right is a defence unto our left.
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And this courteous purpose of nature, as it is alwayes promoted by exercise: so was it more singularly by wit and courage in those Amazonian warriers;
And this courteous purpose of nature, as it is always promoted by exercise: so was it more singularly by wit and courage in those Amazonian warriors;
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who conueighed their right pappe into their arme, bringing-vp that, as the heire of their strength,
who conveyed their right pap into their arm, bringing-vp that, as the heir of their strength,
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and prouiding victory for its inheritance. And yet these were not monsters, but wonders; whiles they had not two right armes, but a double one.
and providing victory for its inheritance. And yet these were not monsters, but wonders; while they had not two right arms, but a double one.
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But nature it selfe without this supportment of vse and art, has built the right arme vpon the foundation of a greater bone, then the left:
But nature it self without this supportment of use and art, has built the right arm upon the Foundation of a greater bone, then the left:
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that if these bones were brought to the justice of the balance, wee should with no lesse admiration then truth confesse the right to exceed the left in weight and mystrie.
that if these bones were brought to the Justice of the balance, we should with no less admiration then truth confess the right to exceed the left in weight and mystery.
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And as Nature has thus honoured our right hand, so likewise has Custome.
And as Nature has thus honoured our right hand, so likewise has Custom.
cc c-acp n1 vhz av vvn po12 j-jn n1, av av vhz n1.
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It is the hand wherewith wee command, as if it claimed to her the scepter of reason,
It is the hand wherewith we command, as if it claimed to her the sceptre of reason,
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and would expresse as well the majestie as the purpose of the will. It is the hand wherewith wee direct, with courtesie in part performing our owne command,
and would express as well the majesty as the purpose of the will. It is the hand wherewith we Direct, with courtesy in part performing our own command,
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whiles with skill we teach it.
while with skill we teach it.
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It is the hand wherewith we promise, in which forme of couenant the hands of men we so firmely vnited, to professe the intended vnion of their word and deed.
It is the hand wherewith we promise, in which Form of Covenant the hands of men we so firmly united, to profess the intended Union of their word and deed.
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It is the hand wherewith we blesse, wishing the strength of our hand to be the Embleme of our blessing.
It is the hand wherewith we bless, wishing the strength of our hand to be the Emblem of our blessing.
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It is the hand wherewith we defend, and which by the artificiall mercy of protection, we can bestow vpon another,
It is the hand wherewith we defend, and which by the artificial mercy of protection, we can bestow upon Another,
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and yet nere part from it.
and yet never part from it.
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It is the hand wherewith we honour, as if he whom wee place at our right hand ▪ were as deare vnto vs as our right hand ▪ Thus our right hand implies all that we can giue:
It is the hand wherewith we honour, as if he whom we place At our right hand ▪ were as deer unto us as our right hand ▪ Thus our right hand Implies all that we can give:
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but does Gods right hand imply all that hee can giue? Heere let vs with reuerent comparison and delight behold God and Christ, Christ with God, at the right hand of God;
but does God's right hand imply all that he can give? Here let us with reverent comparison and delight behold God and christ, christ with God, At the right hand of God;
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the neerenesse presenting them both to the same view; the neerenesse expounding them both by the same view.
the nearness presenting them both to the same view; the nearness expounding them both by the same view.
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It is supreame glorie with God to haue equall glory of Diuinitie with God; And Christ had this, the supreame part of Christ, his Diuinitie:
It is supreme glory with God to have equal glory of Divinity with God; And christ had this, the supreme part of christ, his Divinity:
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which since it did from eternitie enjoy such equalitie, this is rather to bee the right hand of God,
which since it did from eternity enjoy such equality, this is rather to be the right hand of God,
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then to be at the right hand of God:
then to be At the right hand of God:
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to be at the right hand of God, being a triumph which Christ could not receiue before his hypostaticall vnion;
to be At the right hand of God, being a triumph which christ could not receive before his hypostatical Union;
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a triumph, which hee did not receiue till after his ascension.
a triumph, which he did not receive till After his Ascension.
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Leauing then only vnto wonder, such wonders of his right hand, we may only behold the pleasures (though they are wonders too) the pleasures in that hand;
Leaving then only unto wonder, such wonders of his right hand, we may only behold the pleasures (though they Are wonders too) the pleasures in that hand;
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and not without pleasure consider the difference betwixt his hand and ours: since ours venters to be but the Gypsie-prophet of our owne successe;
and not without pleasure Consider the difference betwixt his hand and ours: since ours venters to be but the Gypsie-prophet of our own success;
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but his right hand of truth and bountie, does by a Catholike and vnfeigned Palmistrie, shew the blessings prouided for other men!
but his right hand of truth and bounty, does by a Catholic and unfeigned Palmistry, show the blessings provided for other men!
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And O how admirable are the blessings of the man Christ Iesus! Blessings that more encompasse him then the cloud hee ascended in!
And Oh how admirable Are the blessings of the man christ Iesus! Blessings that more encompass him then the cloud he ascended in!
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Blessings as ineffable, as his generation! Blessings as immense, as his loue! Blessings as inseparable, as his Diuinitie!
Blessings as ineffable, as his generation! Blessings as immense, as his love! Blessings as inseparable, as his Divinity!
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Blessings as exquisite, as his torments!
Blessings as exquisite, as his torments!
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O how are those hands, those feet, that side, which vnderstood the point of the naile,
O how Are those hands, those feet, that side, which understood the point of the nail,
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& of the speare, and of the Iew, made now as impenetrable, as the hearts that prepared them;
& of the spear, and of the Iew, made now as impenetrable, as the hearts that prepared them;
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made now as glorious as the patience that admitted them!
made now as glorious as the patience that admitted them!
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The face, which receiued spittle as vile almost as the mouth that sent it, how does it now shine like the Sun in his strength, that now for the brightnesse of it, the souldiers could not see how to spit vpon it!
The face, which received spittle as vile almost as the Mouth that sent it, how does it now shine like the Sun in his strength, that now for the brightness of it, the Soldiers could not see how to spit upon it!
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The head, which did no more desire a crowne, then a crowne of thornes ought to bee desired,
The head, which did no more desire a crown, then a crown of thorns ought to be desired,
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how is it now crowned with the merit of that bloud, which the thornes did shed!
how is it now crowned with the merit of that blood, which the thorns did shed!
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with the mercy of that bloud, which was readie to forgiue those that shedde it!
with the mercy of that blood, which was ready to forgive those that shed it!
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The soule, which was so intentiue to its owne sorrowes, that it almost forgot to animate the bodie,
The soul, which was so intentive to its own sorrows, that it almost forgotten to animate the body,
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for which also it in part did sorrow;
for which also it in part did sorrow;
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how is it now delighted as much with the societie of the soules, whom it has deliuered,
how is it now delighted as much with the society of the Souls, whom it has Delivered,
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as with its owne righteousnesse, by which it deliuer'd them! O happy Saints, who in peace behold our Sauiour in his triumph of peace!
as with its own righteousness, by which it Delivered them! O happy Saints, who in peace behold our Saviour in his triumph of peace!
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A triumph attended by the peacefull Melchizedeck: who now insteed of blessing Abram, does with Abram blesse the God of Abram;
A triumph attended by the peaceful Melchizedeck: who now instead of blessing Abram, does with Abram bless the God of Abram;
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and insteed of presenting Bread and Wine, the blessings of peace, presents himselfe a King and Priest of peace!
and instead of presenting Bred and Wine, the blessings of peace, presents himself a King and Priest of peace!
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A triumph attended by the peacefull Solomon: from which seed of Dauid God would not take away his blessings for euer;
A triumph attended by the peaceful Solomon: from which seed of David God would not take away his blessings for ever;
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nay, in his mercy hee has for euer giuen him more blessings, then hee had women and children;
nay, in his mercy he has for ever given him more blessings, then he had women and children;
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890
and has now requited his Temple with a Temple;
and has now requited his Temple with a Temple;
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891
which more exceeds Solomons in wonder, then his exceeded Gods in the leisure of the building;
which more exceeds Solomons in wonder, then his exceeded God's in the leisure of the building;
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892
his being the worke & study of seuen yeeres, but Gods being the work but of a day;
his being the work & study of seuen Years, but God's being the work but of a day;
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893
nay, but of the first instant of Gods first day; a day when yet there was no Sunne wherewith to measure a day;
nay, but of the First instant of God's First day; a day when yet there was no Sun wherewith to measure a day;
uh-x, cc-acp pp-f dt ord n-jn pp-f ng1 ord n1; dt n1 c-crq av a-acp vbds dx n1 c-crq pc-acp vvi dt n1;
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894
a day when yet there was no man, for whom to measure a day! A triumph attended by the peacefull Ezechias:
a day when yet there was no man, for whom to measure a day! A triumph attended by the peaceful Hezekiah:
dt n1 c-crq av a-acp vbds dx n1, p-acp ro-crq pc-acp vvi dt n1! dt n1 vvn p-acp dt j np1:
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895
who now is in a Temple safer from Sennacherib, then Sennacherib was in his owne temple from his owne children;
who now is in a Temple safer from Sennacherib, then Sennacherib was in his own temple from his own children;
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896
who now is at more rest, then the Sun was in his Diall; in which though it went not forward, yet it stood not still;
who now is At more rest, then the Sun was in his Dial; in which though it went not forward, yet it stood not still;
r-crq av vbz p-acp av-dc n1, cs dt n1 vbds p-acp po31 n1; p-acp r-crq cs pn31 vvd xx av-j, av pn31 vvd xx av;
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897
and now his repreeue from death for fifteene yeeres is liberally improued into eternity! A triumph attended by the peacefull Iosiah:
and now his repreeue from death for fifteene Years is liberally improved into eternity! A triumph attended by the peaceful Josiah:
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898
who insteed of celebrating his solemne Passeouer, does now feast with the true Lambe himselfe;
who instead of celebrating his solemn Passover, does now feast with the true Lamb himself;
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899
and though that peacefull Iosiah did not end in peace, yet by that end he now enjoyes a peace;
and though that peaceful Josiah did not end in peace, yet by that end he now enjoys a peace;
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900
a peace as harmelesse as that Lambe, with which he enjoyes it! A triumph now attended also by our peacefull Iames:
a peace as harmless as that Lamb, with which he enjoys it! A triumph now attended also by our peaceful James:
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901
who so loued peace, that hee lost his owne, whiles he studied ours;
who so loved peace, that he lost his own, while he studied ours;
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902
who so loued peace, that excepting the combates of each Christian with himselfe, hee would not haue had the Church to bee Militant heere on Earth;
who so loved peace, that excepting the combats of each Christian with himself, he would not have had the Church to be Militant Here on Earth;
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903
making it almost Triumphant heere on Earth; who loued peace, as much as the Priest ought to doe;
making it almost Triumphant Here on Earth; who loved peace, as much as the Priest ought to do;
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904
nay, who loued peace as much as he loued his Priest!
nay, who loved peace as much as he loved his Priest!
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905
And now hee is ascended thither, where only is to bee found a peace equall to his loue of peace;
And now he is ascended thither, where only is to be found a peace equal to his love of peace;
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906
and now without going to Spaine, wee can find a Saint Iames, Saint Iames of Britaine, Defender of the Faith and the Cleargie!
and now without going to Spain, we can find a Saint James, Saint James of Britain, Defender of the Faith and the Clergy!
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907
O happy Saints, who doe in peace attend our Sauiour in his triumph of peace! And O the happinesse of holy Stephen!
O happy Saints, who do in peace attend our Saviour in his triumph of peace! And O the happiness of holy Stephen!
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908
whose eie was as full of wonder, as his soule of grace;
whose eye was as full of wonder, as his soul of grace;
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909
and did so stedfastly looke vp into Heauen, as if his eye had imitated the constancie of his soule.
and did so steadfastly look up into Heaven, as if his eye had imitated the constancy of his soul.
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910
And hee beheld with that zeale of looke, the sonne of man in his triumph of zeale:
And he beheld with that zeal of look, the son of man in his triumph of zeal:
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911
which was so raised against Stephens persecutors, that he stood-vp at the right hand of God;
which was so raised against Stephen's persecutors, that he stood-vp At the right hand of God;
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912
as if for his seruants sake, had it beene possible, hee would haue ventured againe among the Iewes;
as if for his Servants sake, had it been possible, he would have ventured again among the Iewes;
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913
his loue making him readie to forsake his glory, rather then his Saint! Whom yet he deliuered from their crueltie, whiles hee seemed not to deliuer him.
his love making him ready to forsake his glory, rather then his Saint! Whom yet he Delivered from their cruelty, while he seemed not to deliver him.
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914
Hee deliuered him from their crueltie by their crueltie; and by the speed of death, rescued him into Heauen;
He Delivered him from their cruelty by their cruelty; and by the speed of death, rescued him into Heaven;
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915
whiles he was as constant in his prayer, as in his death. And it seemes his prayer was heard for Saint Paul:
while he was as constant in his prayer, as in his death. And it seems his prayer was herd for Saint Paul:
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916
whose first zeale did not more delight in Saint Stephens persecution, then his second zeale delighted in Saint Stephens zeale;
whose First zeal did not more delight in Saint Stephen's persecution, then his second zeal delighted in Saint Stephen's zeal;
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917
and now with joy both doe attend vpon our Sauiour in his triumph of zeale! And O the happinesse of diuine Iohn!
and now with joy both do attend upon our Saviour in his triumph of zeal! And Oh the happiness of divine John!
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918
who heere on earth had the honour to see our Sauiour in Heauen in his triumph of honour!
who Here on earth had the honour to see our Saviour in Heaven in his triumph of honour!
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919
And he saw the Elders fall downe before the Lambe, imitating the humilitie of the Lambe;
And he saw the Elders fallen down before the Lamb, imitating the humility of the Lamb;
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920
and by the imitation presenting vnto him the remembrance of his owne humilitie; and they triumphed more in their dutie, then in their age;
and by the imitation presenting unto him the remembrance of his own humility; and they triumphed more in their duty, then in their age;
cc p-acp dt n1 vvg p-acp pno31 dt n1 pp-f po31 d n1; cc pns32 vvd av-dc p-acp po32 n1, av p-acp po32 n1;
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921
and by fruitfull gratitude, gaue honour to themselues, whiles they gaue it to the honorable sonne of God! And now Saint Iohn is become a part of that wonder, which hee wondred at:
and by fruitful gratitude, gave honour to themselves, while they gave it to the honourable son of God! And now Saint John is become a part of that wonder, which he wondered At:
cc p-acp j n1, vvd n1 p-acp px32, cs pns32 vvd pn31 p-acp dt j n1 pp-f np1 cc av n1 np1 vbz vvn dt n1 pp-f d n1, r-crq pns31 vvd p-acp:
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922
whiles by his owne ascension hee increases the number and triumph of those Elders; hauing put off his own bodie, that he might bee neerer to our Sauiours bodie.
while by his own Ascension he increases the number and triumph of those Elders; having put off his own body, that he might be nearer to our Saviour's body.
cs p-acp po31 d n1 pns31 vvz dt n1 cc n1 pp-f d n2-jn; vhg vvn a-acp po31 d n1, cst pns31 vmd vbi av-jc p-acp po12 ng1 n1.
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923
O happie Saints, who are neere the right hand of God, whiles they are neere him who is at the right hand of God! whose dwelling seate is at the right hand of God;
O happy Saints, who Are near the right hand of God, while they Are near him who is At the right hand of God! whose Dwelling seat is At the right hand of God;
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924
a seate which the malice of the Iew cannot reach vnto; nay, which the prayer of the Iew cannot reach vnto!
a seat which the malice of the Iew cannot reach unto; nay, which the prayer of the Iew cannot reach unto!
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925
Whose judgement-seate is at the right hand of God; nay, the judgement-seates of his Saints are at the right hand of God:
Whose judgement-seat is At the right hand of God; nay, the judgement-seates of his Saints Are At the right hand of God:
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926
for they also with him shall judge the twelue Tribes of Israel. Yet marke the prerogatiue of our Sauiour:
for they also with him shall judge the twelue Tribes of Israel. Yet mark the prerogative of our Saviour:
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Image 47
927
they shall with him judge the world, but only he shall saue it! And againe, marke the prerogatiue of our Sauiour:
they shall with him judge the world, but only he shall save it! And again, mark the prerogative of our Saviour:
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928
by which hee is as wonderfully distinguished from them, as hee is by his loue vnited to them.
by which he is as wonderfully distinguished from them, as he is by his love united to them.
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929
As then you haue beheld the ascension of his glory, so in this ascension now behold a jealous ascension,
As then you have beheld the Ascension of his glory, so in this Ascension now behold a jealous Ascension,
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930
an incommunicable ascension of his power; Angels and authorities and powers being made subject vnto him!
an incommunicable Ascension of his power; Angels and authorities and Powers being made Subject unto him!
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Image 47
931
The glory of a Prince is in the multitude of his people: the greatnesse of a Prince in the power of his people;
The glory of a Prince is in the multitude of his people: the greatness of a Prince in the power of his people;
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932
but the greatest power of God is in himselfe; yet hee communicates a great power vnto his angels.
but the greatest power of God is in himself; yet he communicates a great power unto his Angels.
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933
To know the number of whose angels, is as much beyond our abilitie, as beyond our vse;
To know the number of whose Angels, is as much beyond our ability, as beyond our use;
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934
and it is enough glory vnto God, that wee know their number to bee so great, that we cannot know it.
and it is enough glory unto God, that we know their number to be so great, that we cannot know it.
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935
To know the power of the angels is as easie as to know our owne weaknesse:
To know the power of the Angels is as easy as to know our own weakness:
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936
of which, our bodies are able to instruct our soules. But to define the Orders of the angels, is not an act of man's knowledge,
of which, our bodies Are able to instruct our Souls. But to define the Order of the Angels, is not an act of Man's knowledge,
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937
though it has beene of phansie;
though it has been of fancy;
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938
but like some to build the angels nine-storie-high, were such a piece of architecture, that Virtuoius himselfe would haue thought it to haue no more art in it, then safetie:
but like Some to built the Angels nine-storie-high, were such a piece of architecture, that Virtuoius himself would have Thought it to have no more art in it, then safety:
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939
and hee would haue beene as much confounded with wonder, as the building would bee with its owne height!
and he would have been as much confounded with wonder, as the building would be with its own height!
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940
Besides it would exceed the tower and vanitie of Babylon: the foundation of this angelicall Tower being higher then the top of that.
Beside it would exceed the tower and vanity of Babylon: the Foundation of this angelical Tower being higher then the top of that.
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941
Yet that of Babylon would in one respect exceed this; since that had a stronger foundation, though not a wiser.
Yet that of Babylon would in one respect exceed this; since that had a Stronger Foundation, though not a Wiser.
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942
But peraduenture these Dionysian builders layd their foundation vpon a Dreame, and tooke their imitation from Iacobs Ladder:
But Peradventure these dionysian Builders laid their Foundation upon a Dream, and took their imitation from Iacobs Ladder:
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943
vpon which because Iacob did behold angels, they haue by finer workmanship rea•ed a Ladder of angels;
upon which Because Iacob did behold Angels, they have by finer workmanship rea•ed a Ladder of Angels;
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944
And that the inuention might seeme new by the seene, as his ascent reacht vnto Heauen,
And that the invention might seem new by the seen, as his ascent reached unto Heaven,
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945
so these are made to reach vnto God. Whose wisedome has indeed distinguished his angels, but rather by their imployment then their nature:
so these Are made to reach unto God. Whose Wisdom has indeed distinguished his Angels, but rather by their employment then their nature:
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946
as he has distinguished the soules of men, not by their offence, but their endowments. Thus some of his Angels are Seraphins:
as he has distinguished the Souls of men, not by their offence, but their endowments. Thus Some of his Angels Are Seraphim:
c-acp pns31 vhz vvn dt n2 pp-f n2, xx p-acp po32 n1, cc-acp po32 n2. av d pp-f po31 n2 vbr n2:
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947
whose loue is as hote as fire; whose loue is as pure as fire. Some are Cherubins:
whose love is as hight as fire; whose love is as pure as fire. some Are Cherubim:
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948
the intuitiue expedition and extent of whose knowledge may be named and figured by a wing. Some are thrones:
the intuitive expedition and extent of whose knowledge may be nam and figured by a wing. some Are thrones:
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949
who are safe from the feare of Gods judgements, whiles they are made the seats of his judgements, the ministers from whom his judgements are sent forth.
who Are safe from the Fear of God's Judgments, while they Are made the seats of his Judgments, the Ministers from whom his Judgments Are sent forth.
r-crq vbr j p-acp dt n1 pp-f npg1 n2, cs pns32 vbr vvn dt n2 pp-f po31 n2, dt n2 p-acp ro-crq po31 n2 vbr vvn av.
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950
You may descend to dominions, principalities and authorities:
You may descend to Dominions, principalities and authorities:
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951
but this middle Region of the angels is so full of clouds, that we can only see the clouds, through which wee cannot see.
but this middle Region of the Angels is so full of Clouds, that we can only see the Clouds, through which we cannot see.
cc-acp d j-jn n1 pp-f dt n2 vbz av j pp-f n2, cst pns12 vmb av-j vvi dt n2, p-acp r-crq pns12 vmbx vvi.
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952
You may descend yet lower, to Powers, arch-angels and angels:
You may descend yet lower, to Powers, Archangels and Angels:
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953
and yet thus neere we shall be troubled with mists, that we can scarce see our hand, wherewith to point-out the differences.
and yet thus near we shall be troubled with mists, that we can scarce see our hand, wherewith to point-out the differences.
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954
Besides, the Almightie can as easily appoint the change of their offices, as their offices; and by the weight of his message promote an angell into an archangell;
Beside, the Almighty can as Easily appoint the change of their Offices, as their Offices; and by the weight of his message promote an angel into an archangel;
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955
or hee can send the same angell to Balaam and to his Asse; or hee cannot only change their offices, but also mixe them;
or he can send the same angel to balaam and to his Ass; or he cannot only change their Offices, but also mix them;
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956
making the same angell that killed the first-borne of the Aegyptian, preserue the Israelite to confesse the distinction.
making the same angel that killed the firstborn of the Egyptian, preserve the Israelite to confess the distinction.
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957
And because this distinction is rather the cause of thankefulnesse, then the effect of curiositie, let vs more consider their strength, then their Heraldrie;
And Because this distinction is rather the cause of thankfulness, then the Effect of curiosity, let us more Consider their strength, then their Heraldry;
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958
yet rejoyce more in their obedience then in their strength; they being all made subject to our Sauiour;
yet rejoice more in their Obedience then in their strength; they being all made Subject to our Saviour;
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959
all, whether they are angels of authoritie to declare his pleasure, or angels of power to execute his pleasure.
all, whither they Are Angels of Authority to declare his pleasure, or Angels of power to execute his pleasure.
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960
And it is his pleasure that as they are subject to him, so they shall bee subject for vs. It was for vs that he sent two angels to be a witnesse and an effect of his ascension.
And it is his pleasure that as they Are Subject to him, so they shall be Subject for us It was for us that he sent two Angels to be a witness and an Effect of his Ascension.
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961
It was an angell deliuered Peter from the prison, and kept him safer then the jailou• could.
It was an angel Delivered Peter from the prison, and kept him safer then the jailou• could.
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962
It was an angell deliuered Paul from the wrath of the tempest, which was not so obedient to the angell,
It was an angel Delivered Paul from the wrath of the tempest, which was not so obedient to the angel,
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963
as the angell was to Paul.
as the angel was to Paul.
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964
And when at the last Day the trumpet shall found, the angels shall make as much speed as the voice of the trumpet,
And when At the last Day the trumpet shall found, the Angels shall make as much speed as the voice of the trumpet,
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965
and bee as officiously obedient as the bones of the dead: which they shall raise and attend, at that last ascension.
and be as officiously obedient as the bones of the dead: which they shall raise and attend, At that last Ascension.
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966
And then shall they waite for euer after, rather vpon the person then the message of their Prince Christ Iesus; of our Prince Christ Iesus.
And then shall they wait for ever After, rather upon the person then the message of their Prince christ Iesus; of our Prince christ Iesus.
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967
Who is ascended to rayse vs to an ascension of Faith;
Who is ascended to raise us to an Ascension of Faith;
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968
by which, it being of things not seene, wee doe not only honour the person in whom wee trust, but modestly oblige him;
by which, it being of things not seen, we do not only honour the person in whom we trust, but modestly oblige him;
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969
And thus the skilfull mercie of our Sauiour vouchsafes to make himselfe beholding to vs, by his owne work,
And thus the skilful mercy of our Saviour vouchsafes to make himself beholding to us, by his own work,
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970
for his owne worke, for our faith in his absence; rather then to make vs beholding vnto him for our delight in his presence.
for his own work, for our faith in his absence; rather then to make us beholding unto him for our delight in his presence.
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971
Hee ascended therefore to rayse vs likewise to an ascension of Hope:
He ascended Therefore to raise us likewise to an Ascension of Hope:
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972
which has obserued his loue to bee so vnited to his power in his assumption of our nature vnto his nature:
which has observed his love to be so united to his power in his Assump of our nature unto his nature:
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973
that by the great act of his ascension, it likewise expects the assumption of our persons vnto his person.
that by the great act of his Ascension, it likewise expects the Assump of our Persons unto his person.
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974
Hee ascended likewise to rayse vs to an ascension of Loue: which being like fire ought to ascend:
He ascended likewise to raise us to an Ascension of Love: which being like fire ought to ascend:
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975
and being purer then the fire ought to ascend aboue the fire;
and being Purer then the fire ought to ascend above the fire;
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976
and since the fire can ascend to Heauen, loue ought to exceed it, and ascend into Heauen.
and since the fire can ascend to Heaven, love ought to exceed it, and ascend into Heaven.
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977
Into which holy place our high Priest is entred, not so much to begge pardon as to giue it;
Into which holy place our high Priest is entered, not so much to beg pardon as to give it;
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978
and by his entring into this holy place, that he might make the certaintie of our peace equall to the mysterie of it, he has prooued our Priest to be equall to our God.
and by his entering into this holy place, that he might make the certainty of our peace equal to the mystery of it, he has proved our Priest to be equal to our God.
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979
Hee had before made man but little lesse then the angels: but now the man Christ Iesus is aboue all the angels:
He had before made man but little less then the Angels: but now the man christ Iesus is above all the Angels:
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980
to whom Enoch's ascension was newes, but this amazement! And as it was their singular wonder, so let it be our singular joy.
to whom Enoch's Ascension was news, but this amazement! And as it was their singular wonder, so let it be our singular joy.
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981
And indeed we may well rejoyce, when by ascension we shall bee purged from the melancholy of our humanitie:
And indeed we may well rejoice, when by Ascension we shall be purged from the melancholy of our humanity:
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982
when our faith shall be happily lost into sight: when wee shall bee past hope, not by despaire, but by possession:
when our faith shall be happily lost into sighed: when we shall be passed hope, not by despair, but by possession:
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983
when we shall be more transported by loue, then by angels: when we shall bee no longer their charge, but their company:
when we shall be more transported by love, then by Angels: when we shall be no longer their charge, but their company:
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984
when God shall so delight in vs, that if wee could sinne, we should be proud, that hee so delighted in vs:
when God shall so delight in us, that if we could sin, we should be proud, that he so delighted in us:
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985
when we shall so delight in God, that if there could bee sorrow in that delight, we should bee sorrie, that wee had not alwayes delighted in him;
when we shall so delight in God, that if there could be sorrow in that delight, we should be sorry, that we had not always delighted in him;
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986
and the eternitie of this delight, shall be an ascension of this delight.
and the eternity of this delight, shall be an Ascension of this delight.
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987
O happy and full Vision, when Iacob shall not dreame that hee sees angels goe vp to Heauen, but shall goe thither himselfe;
O happy and full Vision, when Iacob shall not dream that he sees Angels go up to Heaven, but shall go thither himself;
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988
and now adore the angell, whom once he wrestled with:
and now adore the angel, whom once he wrestled with:
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989
and as he then would not part from him, till he had a blessing, so now he neuer shall part from him, because he has this blessing!
and as he then would not part from him, till he had a blessing, so now he never shall part from him, Because he has this blessing!
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990
O happy and full vision, when Moses shall see the face of God and liue;
O happy and full vision, when Moses shall see the face of God and live;
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991
nay, when he shall liue, because hee sees the face of God! when Moses his face shall shine so bright, that now it would shine through his veile;
nay, when he shall live, Because he sees the face of God! when Moses his face shall shine so bright, that now it would shine through his veil;
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992
and yet his righteousnesse shall bee more glorious then his countenance!
and yet his righteousness shall be more glorious then his countenance!
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993
when now hee shall not need to goe to the top of Mount Nebo, to see the land of promise;
when now he shall not need to go to the top of Mount Nebo, to see the land of promise;
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994
but on the top of this holy hill, enjoy the true land of promise, and the God that promised it!
but on the top of this holy hill, enjoy the true land of promise, and the God that promised it!
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995
O happy and full Vision, when Simeon shall with more joy bee taken vp into Heauen,
O happy and full Vision, when Simeon shall with more joy be taken up into Heaven,
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996
then he tooke-vp the child Iesus into his armes;
then he tooke-vp the child Iesus into his arms;
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997
and shall find himselfe more increased in joy, then the child his Sauiour increased in stature;
and shall find himself more increased in joy, then the child his Saviour increased in stature;
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998
when hee shall see his Sauiour honoured at the right hand of God, who once vouchsafed to honour Simeons armes!
when he shall see his Saviour honoured At the right hand of God, who once vouchsafed to honour Simeons arms!
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999
O happy and full Vision, when Peter shall see himselfe as much transfigured as Christ; when Peter shall see Christ more then transfigured;
O happy and full Vision, when Peter shall see himself as much transfigured as christ; when Peter shall see christ more then transfigured;
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1000
and now shall with delight behold our Sauiours face, when before for feare he fell vpon his owne!
and now shall with delight behold our Saviour's face, when before for Fear he fell upon his own!
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1001
O happy and full Vision, when Paul shall so see Christs bodie in Heauen, that he shall know himselfe to bee there in bodie!
O happy and full Vision, when Paul shall so see Christ body in Heaven, that he shall know himself to be there in body!
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1002
when Iohn shall no more need to see the new Ierusalem come downe from Heauen, but shall goe-vp vnto it!
when John shall no more need to see the new Ierusalem come down from Heaven, but shall goe-vp unto it!
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1003
Vnto which, O thou Lambe of God, grant that by the imitatiō of thy innocēce, we may ascend:
Unto which, Oh thou Lamb of God, grant that by the imitation of thy innocence, we may ascend:
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1004
that we may ascend to that Ierusalem, by thy light, who art the light of that Ierusalem that the sight of thy triumph may bee our triumph:
that we may ascend to that Ierusalem, by thy Light, who art the Light of that Ierusalem that the sighed of thy triumph may be our triumph:
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1005
that our petitions may now so ascend, that they may make way for the ascension of our soules and bodies:
that our petitions may now so ascend, that they may make Way for the Ascension of our Souls and bodies:
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1006
that with thy Cherubins and Seraphins continually wee may cry, Holy, holy, holy, Lord God of Sabbaoth;
that with thy Cherubim and Seraphim continually we may cry, Holy, holy, holy, Lord God of Sabbaoth;
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1007
who doest now with victorie rest from thy passion;
who dost now with victory rest from thy passion;
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1008
And though wee cannot hope, for the glory of thy right hand, vouchsafe vs the protection!
And though we cannot hope, for the glory of thy right hand, vouchsafe us the protection!
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1009
Heare thou that sittest at the right hand of God the Father, and haue mercie!
Hear thou that Sittest At the right hand of God the Father, and have mercy!
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1010
For thou only art holy, thou only art the Lord, thou only O Christ, with the Holy Ghost, art most high in the glory of God the Father!
For thou only art holy, thou only art the Lord, thou only O christ, with the Holy Ghost, art most high in the glory of God the Father!
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1011
Heare O thou that sittest at the right hand of God, and haue mercy!
Hear O thou that Sittest At the right hand of God, and have mercy!
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1012
And let thy mercy make our ascension a witnesse and part of the glory of thy ascension. The end.
And let thy mercy make our Ascension a witness and part of the glory of thy Ascension. The end.
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