A sermon preached in Saint Maries Church in Oxford March 26. 1612. at the funerall of Thomas Holland, Doctor of the Chaire in Divinitie, and Rector of the Exceter College, by Richard Kilbie Doctor of Divinity, Rector of Lincolne College
THese parcels of holy Scripture naturally divide and branch themselues into these foure head-streams. 1 The ioyfull Exultation and Triumphant insultation of all the godly, in the person of St Paule, over Death and the Graue [ O death, where is thy sting? O graue where is thy victory? ] 2 The originall Cause of Death; which is sinne. [ The sting of death is sinne.
THese parcels of holy Scripture naturally divide and branch themselves into these foure head-streams. 1 The joyful Exultation and Triumphant insultation of all the godly, in the person of Saint Paul, over Death and the Grave [ O death, where is thy sting? O graven where is thy victory? ] 2 The original Cause of Death; which is sin. [ The sting of death is sin.
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] 4 And last, The Victory and conquest of Christians in their head and Captaine Christ Iesus over Sinne, and Death [ Thankes bee vnto God, which hath given vs victory through our Lord Iesus Christ. ]
] 4 And last, The Victory and conquest of Christians in their head and Captain christ Iesus over Sin, and Death [ Thanks be unto God, which hath given us victory through our Lord Iesus christ. ]
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yet God in the first creation had given that speciall and celestiall power & vertue vnto the soule, that it was ever able to haue preserued the body from sicknesse,
yet God in the First creation had given that special and celestial power & virtue unto the soul, that it was ever able to have preserved the body from sickness,
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and from death, & to haue perpetuated the same throughout all generations. So that the God of Nature in the beginning never intended that Mōster of Death,
and from death, & to have perpetuated the same throughout all generations. So that the God of Nature in the beginning never intended that Monster of Death,
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as the Pelagians and Celestians did erroneously conceiue but when the soule by her divorce and separation from God through sinne lost her life, both Passiue, which she received from God,
as the Pelagians and Celestians did erroneously conceive but when the soul by her divorce and separation from God through sin lost her life, both Passive, which she received from God,
For what is more iust then the law of Retaliation with God, even to punish like with like? and therefore (as St Bernard saith) Anima volens perdidit vivere, nolens ergo perdat & vivificare, The soule of her own accord lost the life which she had in God;
For what is more just then the law of Retaliation with God, even to Punish like with like? and Therefore (as Saint Bernard Says) Anima volens perdidit vivere, nolens ergo perdat & vivificare, The soul of her own accord lost the life which she had in God;
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but especially by sinne, vt à causa removente prohibens, which did remoue the originall iustice of the soule, which was the obstacle and barre of death;
but especially by sin, vt à causa removente prohibens, which did remove the original Justice of the soul, which was the obstacle and bar of death;
and so let open the doore & wide gate to hell & destruction. Wherefore God is not the cause of Death, Deus enim mortem non fecit, God made not death, but Sathan, by suggestion; and Adam, by sinfull action:
and so let open the door & wide gate to hell & destruction. Wherefore God is not the cause of Death, Deus enim mortem non fecit, God made not death, but Sathan, by suggestion; and Adam, by sinful actium:
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it is not the biting of the serpent only, as S. Augustine deriues the Latine word Mors à morsu serpentis, as if death had its name of the biting of the serpent;
it is not the biting of the serpent only, as S. Augustine derives the Latin word Mors à Morsu serpentis, as if death had its name of the biting of the serpent;
For sinne is the Father of Death, By one man sinne entred into the world, and death by sin: and it is the Mother of Death, When lust hath conceived, it bringeth forth sin, and sin bringeth forth death.
For sin is the Father of Death, By one man sin entered into the world, and death by since: and it is the Mother of Death, When lust hath conceived, it brings forth since, and since brings forth death.
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For as the heathen Oratour saide of the priviledge of a Citizen of Rome, Nemo Civis Romanus aut libertatem aut civitatē amittere potest nisi ipse author factus sit, No citizē of Rome could haue his freedome taken frō him,
For as the heathen Orator said of the privilege of a Citizen of Room, Nemo Civis Romanus Or libertatem Or civitatē amittere potest nisi ipse author factus sit, No citizen of Rome could have his freedom taken from him,
the same may truely bee spoken of the excellent Priviledges & Prerogatiues of Paradise, the City of God, wherein Adam was first enfranchised, that none could take away Adams freedome from him,
the same may truly be spoken of the excellent Privileges & Prerogatives of Paradise, the city of God, wherein Adam was First enfranchised, that none could take away Adams freedom from him,
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Parvuli enim non actu, sed ortu sunt peccatores, Infants are sinners, not for any fact, but for birth sake, they are conceived in sin, and borne in iniquity.
Children enim non Acts, sed ortu sunt Peccatores, Infants Are Sinners, not for any fact, but for birth sake, they Are conceived in since, and born in iniquity.
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to wit Necessary and Poenall. For albeit Christ died, who did no sinne, yet his death was Voluntary, Tradidit in mortem animam suam, he offered himselfe of his owne will to die;
to wit Necessary and Penal. For albeit christ died, who did no sin, yet his death was Voluntary, Tradidit in mortem animam suam, he offered himself of his own will to die;
it was the decree of God for sinnes sake that everie man should die, and that decree of God was not, Respectu naturae institutae, in regard of the first created nature of man, sed respectu naturae destitutae, in respect of the depraved and corrupted nature of man through sinne.
it was the Decree of God for Sins sake that every man should die, and that Decree of God was not, Respectu naturae institutae, in regard of the First created nature of man, sed respectu naturae destitutae, in respect of the depraved and corrupted nature of man through sin.
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And therefore saith St Paul, Tribulation & anguish, and indignation, and wrath shall bee vpon the soule of every man that doth evill, of the Iew first, and also of the Gentile.
And Therefore Says Saint Paul, Tribulation & anguish, and Indignation, and wrath shall be upon the soul of every man that does evil, of the Iew First, and also of the Gentile.
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Rom. 2. Why vpon the Iew first, but because hee knewe most, and therefore is first and most punished? as Theophylact on that place saith, Iudaeus plus divinae susceperat disciplinae, vnde erat dignus maiore supplicio;
Rom. 2. Why upon the Iew First, but Because he knew most, and Therefore is First and most punished? as Theophylact on that place Says, Iudaeus plus Divinae susceperat Discipline, vnde erat Dignus Major Supplicio;
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And as swelling waters, the more they are barred their course and flow by flood-gates, and lockes, and wheires, the more they rage and swell and overflowe:
And as swelling waters, the more they Are barred their course and flow by floodgates, and locks, and wheires, the more they rage and swell and overflow:
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so the more the Law doth seem to bolt and barre men from sinne, and to set them their bounds which they should not passe, the more is sinfull mans nature enraged,
so the more the Law does seem to bolt and bar men from sin, and to Set them their bounds which they should not pass, the more is sinful men nature enraged,
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as appeareth by the three former degrees of being, knowing, and forbidding: as also by the great industrie and pollicie of Sathan, who seeing God to haue made the Law as a barre to keepe men from sinne, doth therefore labour the more to tempt men thereby,
as appears by the three former Degrees of being, knowing, and forbidding: as also by the great industry and policy of Sathan, who seeing God to have made the Law as a bar to keep men from sin, does Therefore labour the more to tempt men thereby,
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In like manner, God the Physition of mens soules, who gaue his law as a soveraigne medicine to preserue them from sicknesse and from sinne, is not to be blamed, or his law in fault;
In like manner, God the physician of men's Souls, who gave his law as a sovereign medicine to preserve them from sickness and from sin, is not to be blamed, or his law in fault;
I come now to the victory & cōquest of Christians in their head and Captaine Christ Iesus over sinne and death [ Thankes bee vnto God, which hath given vs victory tbrough our Lord Iesus Christ.
I come now to the victory & conquest of Christians in their head and Captain christ Iesus over sin and death [ Thanks be unto God, which hath given us victory tbrough our Lord Iesus christ.
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for indeede death was like that mighty King Prov. 39. who had his name of a compound Hebrew word NONLATINALPHABET Alkum, and is as much to say as none is able to stand or rise vp against him;
for indeed death was like that mighty King Curae 39. who had his name of a compound Hebrew word Alcove, and is as much to say as none is able to stand or rise up against him;
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Then Christ Iesus that blessed sonne of God, and sonne of David, encountreth like his father David with this great Goliah, and with a strong maner of fight overcommeth him;
Then christ Iesus that blessed son of God, and son of David, encounters like his father David with this great Goliath, and with a strong manner of fight Overcometh him;
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not with any instrument & weapon of warre, or by fighting, but by dying. Hee slayeth death as David did Goliah, with his owne sword: He overcommeth Death with death.
not with any Instrument & weapon of war, or by fighting, but by dying. He slays death as David did Goliath, with his own sword: He Overcometh Death with death.
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Now this eternal & spiritual death of the soule Christ hath already taken away In re, indeed, actually destroying that in all the faithfull through remissiō of their sinnes in his blood:
Now this Eternal & spiritual death of the soul christ hath already taken away In re, indeed, actually destroying that in all the faithful through remission of their Sins in his blood:
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that is, the power and dominion of death is taken away by Christ, as appeareth, Rom. 5. where it is said that death raigned from Adam to Moses, that is, all the time of the Law inclusiuely;
that is, the power and dominion of death is taken away by christ, as appears, Rom. 5. where it is said that death reigned from Adam to Moses, that is, all the time of the Law inclusively;
evē vntill Christ, who by his death hath destroyed the kingdome of death, and hath led captivitie captiue. And therefore this tyrant Death (whose kingdome is alreadie actually destroyed,
even until christ, who by his death hath destroyed the Kingdom of death, and hath led captivity captive. And Therefore this tyrant Death (whose Kingdom is already actually destroyed,
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though it selfe shall not be fully destroyed vntill the end of the world, for the last enimie that shall be destroyed is Death ) I say, this tyrant Death, being thus depulsed and driven out of his kingdome, Nō tam regnare, quàm latrocinari videtur, doth not so much seeme to raigne and play the Tyrant,
though it self shall not be Fully destroyed until the end of the world, for the last enemy that shall be destroyed is Death) I say, this tyrant Death, being thus depulsed and driven out of his Kingdom, Nō tam Reign, quàm latrocinari videtur, does not so much seem to Reign and play the Tyrant,
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And this power of death Christ hath not taken away, Ne fides enervaretur, quae corporis immortalitatem in spe exspectat, quam in re nondum habet, as St. Augustine giueth the reason;
And this power of death christ hath not taken away, Ne fides enervaretur, Quae corporis immortalitatem in See exspectat, quam in re Nondum habet, as Saint Augustine gives the reason;
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namely for the further exercise of that part of a Christiā mans faith, whereby he constantly beleeues the immortality of the body hereafter, which in this life it cannot haue.
namely for the further exercise of that part of a Christian men faith, whereby he constantly believes the immortality of the body hereafter, which in this life it cannot have.
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Yea Christ may bee said in some manner already to haue taken away even the corporall death also in the godly, inas much as he hath taken away sinne which is the sting of death, and as it were the forme and life of death.
Yea christ may be said in Some manner already to have taken away even the corporal death also in the godly, Inas much as he hath taken away sin which is the sting of death, and as it were the Form and life of death.
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The gall and vineger, which Christ dranke a little before his death, hath taken away the gall and bitternesse of the death of the faithfull, in whom death, hath lost as the greatest part of its nature,
The Gall and vinegar, which christ drank a little before his death, hath taken away the Gall and bitterness of the death of the faithful, in whom death, hath lost as the greatest part of its nature,
so even the very name of it too, it being in them no more but a sleepe, as it is called in diverse places of holy Scripture, whereof for brevitie sake I will name but one.
so even the very name of it too, it being in them no more but a sleep, as it is called in diverse places of holy Scripture, whereof for brevity sake I will name but one.
1. Thess. 4. where it is said that they which liue and are remaining at the comming of the Lord, in the resurrection shall not prevent those that sleepe, that is all those that are dead before.
1. Thess 4. where it is said that they which live and Are remaining At the coming of the Lord, in the resurrection shall not prevent those that sleep, that is all those that Are dead before.
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Wherefore to draw towardes a conclusion of this point, it doth appeare how the faithfull are conquerours in Christ their head and Captaine over sinne and death;
Wherefore to draw towards a conclusion of this point, it does appear how the faithful Are conquerors in christ their head and Captain over sin and death;
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for Christs victory is their victory, because all his fighting with sinne and death and the Divel, the great and capitall enimies of mankind, was only to make men his faithfull members Conquerours:
for Christ victory is their victory, Because all his fighting with sin and death and the devil, the great and capital enemies of mankind, was only to make men his faithful members Conquerors:
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No marvaile then if our blessed Apostle here in my Text, in the person of all the godly, burst forth into that ioyfull NONLATINALPHABET and triumphant song, [ O death, where is thy sting? O graue where is thy victory? ] which now followeth in the last place to be considered, containing the ioyfull exultation,
No marvel then if our blessed Apostle Here in my Text, in the person of all the godly, burst forth into that joyful and triumphant song, [ O death, where is thy sting? O graven where is thy victory? ] which now follows in the last place to be considered, containing the joyful exultation,
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And the dying out of this world is not a death, but a life rather, Quia non moriuntur siqui mori videntur, because they, saith the same St Origen, who here seeme to die, doe not die indeed;
And the dying out of this world is not a death, but a life rather, Quia non moriuntur siqui Mori videntur, Because they, Says the same Saint Origen, who Here seem to die, do not die indeed;
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The godly then haue great cause to reioice, and insult over death, saying, O Death, where is thy sting? Thou maiest indeed sting our bodies vnto death;
The godly then have great cause to rejoice, and insult over death, saying, Oh Death, where is thy sting? Thou Mayest indeed sting our bodies unto death;
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sed iubilus, O Death, thy sting is no sting vnto vs, but our jubilee, and crowne of reioicing: thou thinkest to send vs quicke vnto hell, but thou sendest vs quickly to heaven;
sed Jubilus, Oh Death, thy sting is no sting unto us, but our jubilee, and crown of rejoicing: thou Thinkest to send us quick unto hell, but thou sendest us quickly to heaven;
thou art as a midwife (as Gregorie Nyssene speaketh,) to helpe to bring vs out of the womb of this world into a better world, and into the land of the living;
thou art as a midwife (as Gregory Nyssene speaks,) to help to bring us out of the womb of this world into a better world, and into the land of the living;
thou art the ship, wherein we saile vnto the haven of our happynesse, whilst we are here almost drowned in the deluge of this miserable and wretched life.
thou art the ship, wherein we sail unto the Haven of our happiness, while we Are Here almost drowned in the deluge of this miserable and wretched life.
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in like manner all iust and righteous men may call death their Noah, the sonne of their rest and comfort from all their labours and sorrowes and sicknesses & diseases & paines;
in like manner all just and righteous men may call death their Noah, the son of their rest and Comfort from all their labours and sorrows and Sicknesses & diseases & pains;
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When Vrbicius Governour vnder the persecuting Emperour Aurelius Verus, would needs put Lucius to death for the profession of Christianitie, Lucius scorned him, saying, O wicked Tyrant, wilt thou put me to death? thou dost me a great favour,
When Urbicius Governor under the persecuting Emperor Aurelius Verus, would needs put Lucius to death for the profession of Christianity, Lucius scorned him, saying, Oh wicked Tyrant, wilt thou put me to death? thou dost me a great favour,
and a great kindnesse, for thou sendest me from the tyrannie of a cruell Lord and Governour ad bonum patrē & clementem Regem Deum, to a good Father & a mercifull King,
and a great kindness, for thou sendest me from the tyranny of a cruel Lord and Governor ad bonum patrē & clementem Regem God, to a good Father & a merciful King,
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And that they may likewise say as St Basil said to Modestus Governour vnder Valens the Emperour, whē he threatēd his death, mors mihi beneficij loco erit,
And that they may likewise say as Saint Basil said to Modestus Governor under Valens the Emperor, when he threatend his death, mors mihi beneficij loco erit,
And now (Beloued) lest the stream of discourse should carrie me beyond the compasse of the time, and I should tire out both my weake spirits and your Christian patience;
And now (beloved) lest the stream of discourse should carry me beyond the compass of the time, and I should tire out both my weak spirits and your Christian patience;
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And albeit it be too hard a matter for mee either by speech or action sufficiently to commend his excellent worth, all that I can say being farre too little, and no way answerable therevnto:
And albeit it be too hard a matter for me either by speech or actium sufficiently to commend his excellent worth, all that I can say being Far too little, and no Way answerable thereunto:
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Quia talem non laudat, propriae existimationi detrahit, so may I say of him, that if J should not somewhat honour him with iust cōmendation, I should much wrong my selfe, and wrong you all;
Quia talem non Laudat, propriae existimationi detrahit, so may I say of him, that if J should not somewhat honour him with just commendation, I should much wrong my self, and wrong you all;
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I beseech you therefore lend me your favourable patience but a while, whilst I speake briefly of his Learning, Life, and Death. That so both I may faithfully repay some part of that I owe him, (for deserved praise is tanquam aes alienum, as due debt, saith Greg. Nazianzen, and is to be paid even to the dead) and others also thereby may bee the more incited to emulate, and follow his steppes.
I beseech you Therefore lend me your favourable patience but a while, while I speak briefly of his Learning, Life, and Death. That so both I may faithfully repay Some part of that I owe him, (for deserved praise is tanquam aes Alienum, as due debt, Says Greg. Nazianzen, and is to be paid even to the dead) and Others also thereby may be the more incited to emulate, and follow his steps.
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First, as touching his Learning; such was his skill in the tongues, and his multiplicitie of knowledge in all Arts & Sciences both divine and humane, that as Baptista Mantuanus spake of Picus Mirandula, in vno eodē { que } homine videri Hieronymum & Augustinum revixisse;
First, as touching his Learning; such was his skill in the tongues, and his Multiplicity of knowledge in all Arts & Sciences both divine and humane, that as Baptist Mantuanus spoke of Picus Mirandula, in vno Eodem { que } homine videri Hieronymus & Augustinum revixisse;
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And therefore most worthy was he of that chiefe place of the Doctour of the Chaire in Divinitie, which hee with so great applause and approbation, I had almost said admiration,
And Therefore most worthy was he of that chief place of the Doctor of the Chair in Divinity, which he with so great applause and approbation, I had almost said admiration,
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so might this our Reverend Father be well compared to Abraham. For he was an Abraham indeed, Pater multorum filiorum, a father of many sonnes, by scholasticall creation of them in the highest degrees of Learning:
so might this our Reverend Father be well compared to Abraham. For he was an Abraham indeed, Pater multorum Filiorum, a father of many Sons, by scholastical creation of them in the highest Degrees of Learning:
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and that I may speake the more to his honour, and to the honour of our Mother the Vniversitie, a great part of the Reverend Bishops of the Land were thus his sonnes;
and that I may speak the more to his honour, and to the honour of our Mother the university, a great part of the Reverend Bishops of the Land were thus his Sons;
But I will say no more of his learning, lest my praise should but eclipse his fame, who was so much renowned for his preaching, reading, disputing, moderating, that all mouthes commended him, and strangers admired him;
But I will say no more of his learning, lest my praise should but eclipse his fame, who was so much renowned for his preaching, reading, disputing, moderating, that all mouths commended him, and Strangers admired him;
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and therefore it were sore to be lamented, were it not that the good pleasure of Almightie God was such, that so much learning should goe to the graue,
and Therefore it were soar to be lamented, were it not that the good pleasure of Almighty God was such, that so much learning should go to the graven,
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And so I hasten to speake of his Life; which was so answerable to his learning, that it is hard to say which was more commendable and admirable to him, the one or the other; his Learning, or his life:
And so I hasten to speak of his Life; which was so answerable to his learning, that it is hard to say which was more commendable and admirable to him, the one or the other; his Learning, or his life:
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and honours here on earth, then scientiam donum Spiritus sancti, true and sanctified knowledge which is the gift of the holy Ghost, whereby they might climbe vp to the kingdome of heaven.
and honours Here on earth, then scientiam Donum Spiritus sancti, true and sanctified knowledge which is the gift of the holy Ghost, whereby they might climb up to the Kingdom of heaven.
& was so holy, and vpright, and sanctified in his life and conversation, that, as Alexander de Ales (as Trithemius reporteth) was wont to say of Bonaventure, quòd in eo non videbatur Adam peccasse, that it did scarse seeme that Adam had sinned in him;
& was so holy, and upright, and sanctified in his life and Conversation, that, as Alexander de Ales (as Trithemius Reporteth) was wont to say of Bonaventure, quòd in eo non Videbatur Adam peccasse, that it did scarce seem that Adam had sinned in him;
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so spotlesse was he & blamelesse from all great enormous and scandalous offences: being full of the workes of the Spirit, as loue, peace, gentlenesse, meekenesse temperance;
so spotless was he & blameless from all great enormous and scandalous offences: being full of the works of the Spirit, as love, peace, gentleness, meekness temperance;
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His common farewel to the Fellowes of his College, when he tooke any longer iourney was this Cōmendo vos dilectioni Dei, & odio Papatus & superstitionis, I cōmend you to the loue of God & to the hatred of all Popery and superstitiō.
His Common farewell to the Fellows of his College, when he took any longer journey was this Cōmendo vos Dilection Dei, & odio Papacy & superstitionis, I commend you to the love of God & to the hatred of all Popery and Superstition.
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for as he had the shield of faith, so hee had the brestplate of righteousnesse; and as he had his loynes girt with veritie, and with the sword of the spirit, which is the word of God, so hath he now the helmet of salvation, which is set on his head as a Diademe and Crowne of glorie in the heavens.
for as he had the shield of faith, so he had the breastplate of righteousness; and as he had his loins girded with verity, and with the sword of the Spirit, which is the word of God, so hath he now the helmet of salvation, which is Set on his head as a Diadem and Crown of glory in the heavens.
arte & the knowledge of man being vnable to comprehend all that infinit variety of particuler diseases, whereby God at his good pleasure bringeth men vnto their ends.
art & the knowledge of man being unable to comprehend all that infinite variety of particular diseases, whereby God At his good pleasure brings men unto their ends.
Now what ende and death can be iudged of him, but a good end, & a good death? For a good life is the forerunner of a good death, according as S. Hierome saith, I haue not read or heard, but that he who lived well, died well.
Now what end and death can be judged of him, but a good end, & a good death? For a good life is the forerunner of a good death, according as S. Jerome Says, I have not read or herd, but that he who lived well, died well.
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breathing out (as his short breath would giue him leaue) these & such like heavenly songs, a little before day the same morning that he died, Come, oh come Lord Iesus the bright morning starre; Come Lord Iesus;
breathing out (as his short breath would give him leave) these & such like heavenly songs, a little before day the same morning that he died, Come, o come Lord Iesus the bright morning star; Come Lord Iesus;
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as, if he had fully conquered death, and had saide in his soule, O Death, where is thy sting? O Graue? Where is thy Victory? The Lord hath given me victorie over you through his sonne Iesus Christ.
as, if he had Fully conquered death, and had said in his soul, Oh Death, where is thy sting? O Grave? Where is thy Victory? The Lord hath given me victory over you through his son Iesus christ.
And so when his voice began to faile him, that hee could pray no longer with his tongue, lifting vp his hāds vnto heaven, and his eies vnto the hils from whence commeth salvation, he shortly after died a most sweete and a quiet death:
And so when his voice began to fail him, that he could pray no longer with his tongue, lifting up his hands unto heaven, and his eyes unto the hills from whence comes salvation, he shortly After died a most sweet and a quiet death:
& therfore when they are ready to commend their soules vnto God, they may say with the Spowse in the Canticles, Osculetur me osculo oris sui, Let him kisse me with the kisses of his mouth.
& Therefore when they Are ready to commend their Souls unto God, they may say with the Spouse in the Canticles, Osculetur me Kiss oris sui, Let him kiss me with the Kisses of his Mouth.
so that as it was said of Othniel, a good Iudge in Israel, that he died, quia indignus erat populus habere talem iudicem, because the people were not worthy to haue such a Iudge;
so that as it was said of Othniel, a good Judge in Israel, that he died, quia Indignus erat populus habere talem Judge, Because the people were not worthy to have such a Judge;
