Deaths duell, or, A consolation to the soule, against the dying life, and liuing death of the body Deliuered in a sermon at White Hall, before the Kings Maiesty, in the beginning of Lent, 1630. By that late learned and reuerend diuine, Iohn Donne, Dr. in Diuinity, & Deane of S. Pauls, London. Being his last sermon, and called by his Maiesties houshold the doctors owne funerall sermon.
The foundations suffer them not to sinke, the butteresses suffer them not to swerue, and the contignation & knitting suffers them not to cleaue; The body of our building is in the former part of this verse:
The foundations suffer them not to sink, the buttresses suffer them not to swerve, and the contignation & knitting suffers them not to cleave; The body of our building is in the former part of this verse:
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But of this building, the foundation, the butteresses, the contignations are in this part of the verse, which constitutes our text, and in the three diuers acceptations of the words amongst our expositors.
But of this building, the Foundation, the buttresses, the contignations Are in this part of the verse, which constitutes our text, and in the three diverse acceptations of the words among our expositors.
Vnto God the Lord belong the issues from death, for first the foundation of this building, that our God is the God of all saluations ) is laid in this;
Unto God the Lord belong the issues from death, for First the Foundation of this building, that our God is the God of all salvations) is laid in this;
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And so in this acceptation, this exitus mortis ▪ this issue of death is liberatio à morte, a deliueran•e from death, and this is the most obuious and most ordinary acceptation of these words,
And so in this acceptation, this exitus mortis ▪ this issue of death is liberatio à morte, a deliueran•e from death, and this is the most obvious and most ordinary acceptation of these words,
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and that vpon which our translation laies hold, the issues from death. And then secondly the butteresses that comprehend and settle this building, That hee that is our God, is the God of all saluation, are thus raised;
and that upon which our Translation lays hold, the issues from death. And then secondly the buttresses that comprehend and settle this building, That he that is our God, is the God of all salvation, Are thus raised;
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vnto God the Lord belong the issues of death, that is, the disposition and manner of our death: what kinde of issue and transmigration wee shall haue out of this world,
unto God the Lord belong the issues of death, that is, the disposition and manner of our death: what kind of issue and transmigration we shall have out of this world,
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whether prepared or sudden, whether violent or naturall, whether in our perfect senses or shaken and disordered by sicknes, there is no condemnation to bee argued out of that, no Iudgement to bee made vpon that,
whither prepared or sudden, whither violent or natural, whither in our perfect Senses or shaken and disordered by sickness, there is no condemnation to be argued out of that, no Judgement to be made upon that,
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for how soeuer they dye, precious in his sight is the death of his saints, and with him are the issues of death, the wayes of our departing out of this life are in his hands. And so in this sense of the words, this exitus mortis, the issues of death, is liberatio in morte, A deliuerance in death;
for how soever they die, precious in his sighed is the death of his Saints, and with him Are the issues of death, the ways of our departing out of this life Are in his hands. And so in this sense of the words, this exitus mortis, the issues of death, is liberatio in morte, A deliverance in death;
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vnto this God the Lord belong the issues of death, that is, that this God the Lord hauing vnited and knit both natures in one, and being God, hauing also come into this world, in our flesh, he could haue no other meanes to saue vs, he could haue no other issue out of this world,
unto this God the Lord belong the issues of death, that is, that this God the Lord having united and knit both nature's in one, and being God, having also come into this world, in our Flesh, he could have no other means to save us, he could have no other issue out of this world,
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nor returne to his former glory, but by death; And so in this sense, this exitus mortis, this issue of death, is liberatio per mortem, a deliuerance by death, by the death of this God our Lord Christ Iesus. And this is Saint Augustines acceptation of the words,
nor return to his former glory, but by death; And so in this sense, this exitus mortis, this issue of death, is liberatio per mortem, a deliverance by death, by the death of this God our Lord christ Iesus. And this is Saint Augustine's acceptation of the words,
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as the God of Comfort, the holy Ghost rescues vs from all discomfort by his blessed impressions before hand, that what manner of death soeuer be ordeined for vs,
as the God of Comfort, the holy Ghost rescues us from all discomfort by his blessed impressions before hand, that what manner of death soever be ordained for us,
yet this exitus mortis shall bee introitus in vitam, our issue in death (shall be an entrance into euerlasting life.) And these three considerations? our deliuerance à morte, in morte, per mortem, from death, in death, & by death, will abundantly doe all the offices of the foundations, of the butteresses, of the contignation of this our building; That he that is our God, is the God of all saluation, because vnto this God the Lord belong the issues of death.
yet this exitus mortis shall be introitus in vitam, our issue in death (shall be an Entrance into everlasting life.) And these three considerations? our deliverance à morte, in morte, per mortem, from death, in death, & by death, will abundantly do all the Offices of the foundations, of the buttresses, of the contignation of this our building; That he that is our God, is the God of all salvation, Because unto this God the Lord belong the issues of death.
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In all our periods and transitions in this life, are so many passages from death to death; our very birth and entrance into this life, is exitus à morte, an issue from death, for in our mothers wombe wee are dead so, as that wee doe not know wee liue, not so much as wee doe in our sleepe, neither is there any graue so close,
In all our periods and transitions in this life, Are so many passages from death to death; our very birth and Entrance into this life, is exitus à morte, an issue from death, for in our mother's womb we Are dead so, as that we do not know we live, not so much as we do in our sleep, neither is there any graven so close,
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And if wee bee not dead so in the wombe, so as that being dead wee kill her that gaue vs our first life, our life of vegetation, yet wee are dead so, as Dauids Idols are dead.
And if we be not dead so in the womb, so as that being dead we kill her that gave us our First life, our life of vegetation, yet we Are dead so, as David Idols Are dead.
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And there in the wombe wee are taught cruelty, by being fed with blood, and may be damned, though we be neuer borne. Of our very making in the wombe, Dauid sayes, I am wonderfully and fearefully made, and such knowledge is too excellent for me, for euen that is the Lords doing, and it is wonderfull in our eyes;
And there in the womb we Are taught cruelty, by being fed with blood, and may be damned, though we be never born. Of our very making in the womb, David Says, I am wonderfully and fearfully made, and such knowledge is too excellent for me, for even that is the lords doing, and it is wonderful in our eyes;
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Thy hands haue made me and fashioned me round about, saith Iob, and (as the originall word is) thou hast taken paines about me, and yet, sayes he, thou doest destroy me. Though I bee the Master peece of the greatest Master (man is so,) yet if thou doe no more for me,
Thy hands have made me and fashioned me round about, Says Job, and (as the original word is) thou hast taken pains about me, and yet, Says he, thou dost destroy me. Though I be the Master piece of the greatest Master (man is so,) yet if thou do no more for me,
It is the exaltation of misery, to fall from a neare hope of happines. And in that vehement imprecation, the Prophet expresses the highest of Gods anger giue them ô Lord, what wilt thougiue them? giue them a miscarying wombe. Therefore as soone as wee are men, (that is, inanimated) quickned in the womb ) thogh we cannot our selues, our parents haue to say in our behalf, wretched man that he is, who shall deliuer him from this body of death? for euen the wombe is a body of death, if there bee no deliuerer.
It is the exaltation of misery, to fallen from a near hope of happiness. And in that vehement imprecation, the Prophet Expresses the highest of God's anger give them o Lord, what wilt thougiue them? give them a miscarrying womb. Therefore as soon as we Are men, (that is, inanimated) quickened in the womb) though we cannot our selves, our Parents have to say in our behalf, wretched man that he is, who shall deliver him from this body of death? for even the womb is a body of death, if there be no deliverer.
nor to passe by, till God prescribed Noah that absolute form of the Arke. That word which the holy Ghost by Moses vseth for the Arke, is common to all kinde of boates, Theball, and is the same word that Moses vseth for the boate that he was exposed in, That his mother layed him in an arke of bulrushes. But we are sure that Eue had no Midwife when she was deliuered of Cain, therefore shee might well say, possedi virum à Domino, I haue gotten a man from the Lord, wholly, entirely from the Lord;
nor to pass by, till God prescribed Noah that absolute from of the Ark. That word which the holy Ghost by Moses uses for the Ark, is Common to all kind of boats, Theball, and is the same word that Moses uses for the boat that he was exposed in, That his mother laid him in an Ark of Bulrushes. But we Are sure that Eue had no Midwife when she was Delivered of Cain, Therefore she might well say, Possess virum à Domino, I have got a man from the Lord, wholly, entirely from the Lord;
It is the Lord that enabled me to conceiue, The Lord that infus'd a quickning soule into that conception, the Lord that brought into the world that which himselfe had quickened, without all this might Eue say, My body had bene but the house of death, and Domini Domini sunt exitus mortis, to God the Lord belong the issues of death.
It is the Lord that enabled me to conceive, The Lord that infused a quickening soul into that conception, the Lord that brought into the world that which himself had quickened, without all this might Eue say, My body had be but the house of death, and Domini Domini sunt exitus mortis, to God the Lord belong the issues of death.
But then this exitus a morte, is but introitus in mortem, this issue, this deliuerance from that death, the death of the wombe, is an entrance, a deliuering ouer to another death, the manifold deathes of this world, wee haue a winding sheete in our Mothers wombe, which growes with vs from our conception,
But then this exitus a morte, is but introitus in mortem, this issue, this deliverance from that death, the death of the womb, is an Entrance, a delivering over to Another death, the manifold deaths of this world, we have a winding sheet in our Mother's womb, which grows with us from our conception,
so that if a man cannot possesse a martyrs house, (he hath shed no blood for Christ, yet hee may haue a Confessors, he hath bene ready to glorifie God in the shedding of his blood. And if a woman cannot possesse a virgins house (she hath embrac'd the holy state of mariage) yet she may haue a matrons house, she hath brought forth and brought vp children in the feare of God.
so that if a man cannot possess a Martyrs house, (he hath shed no blood for christ, yet he may have a Confessors, he hath be ready to Glorify God in the shedding of his blood. And if a woman cannot possess a Virgins house (she hath embraced the holy state of marriage) yet she may have a matrons house, she hath brought forth and brought up children in the Fear of God.
In domo patris, in my fathers house, in heauen there are many mansions; but here vpon earth the sonne of man hath not where to lay his head, sayes he himselfe.
In domo patris, in my Father's house, in heaven there Are many mansions; but Here upon earth the son of man hath not where to lay his head, Says he himself.
Nonne terram dedit filijs hominum? how then hath God giuen this earth to the sonnes of men? hee hath giuen them earth for their materialls to bee made of earth,
Nonne terram dedit Filiius hominum? how then hath God given this earth to the Sons of men? he hath given them earth for their materials to be made of earth,
and hee hath giuen them earth for their graue and sepulture, to returne and resolue to earth, but not for their possession: Here wee haue no continuing citty, nay no cottage that continues,
and he hath given them earth for their graven and sepulture, to return and resolve to earth, but not for their possession: Here we have no Continuing City, nay no cottage that continues,
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whilest wee are in the body wee are dead, yet hee sayes, Peregrinamur, whilest wee are in the body, wee are but in a pilgrimage, and wee are absent from the Lord; hee might haue sayd dead, for this whole world is but an vniuersall churchyard, but our common graue, and the life & motion that the greatest persons haue in it, is but as the shaking of buried bodies in their graue, by an earth-quake. That which we call life, is but Hebdomada mortium, a weeke of death, seauen dayes, seauen periods of our life spent in dying, a dying seauen times ouer; and there is an end.
whilst we Are in the body we Are dead, yet he Says, Peregrinamur, whilst we Are in the body, we Are but in a pilgrimage, and we Are absent from the Lord; he might have said dead, for this Whole world is but an universal churchyard, but our Common graven, and the life & motion that the greatest Persons have in it, is but as the shaking of buried bodies in their graven, by an earthquake. That which we call life, is but Hebdomada mortium, a Week of death, seauen days, seauen periods of our life spent in dying, a dying seauen times over; and there is an end.
as a Phoenix out of the ashes of another Phoenix formerly dead, but as a waspe or a serpent out of a caryon, or as a Snake out of dung. Our youth is worse then our infancy, and our age worse then our youth. Our youth is hungry and thirsty, after those sinnes, which our infancy knew not; And our age is sory and angry, that it cannot pursue those sinnes which our youth did; & besides, al the way,
as a Phoenix out of the Ashes of Another Phoenix formerly dead, but as a wasp or a serpent out of a carrion, or as a Snake out of dung. Our youth is Worse then our infancy, and our age Worse then our youth. Our youth is hungry and thirsty, After those Sins, which our infancy knew not; And our age is sorry and angry, that it cannot pursue those Sins which our youth did; & beside, all the Way,
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Vpon this sense doth Iob wish that God had not giuen him an issue from the first death, from the wombe, Wherefore hast thou brought me forth out of the wombe? O that I had giuen vp the Ghost, and no eye seene me? I should haue beene as though I had not beene.
Upon this sense does Job wish that God had not given him an issue from the First death, from the womb, Wherefore hast thou brought me forth out of the womb? Oh that I had given up the Ghost, and no eye seen me? I should have been as though I had not been.
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And not only the impatient Israelites in their murmuring ( would to God wee had dyed by the hand of the Lord in the land of Egypt ) but Eliah himselfe, when he fled from Iesabell, and went for his life,
And not only the impatient Israelites in their murmuring (would to God we had died by the hand of the Lord in the land of Egypt) but Elijah himself, when he fled from Jezebel, and went for his life,
euen vnto death, how much worse a death then death, is this life, which so good men would so often change for death? But if my case bee as Saint Paules case, quotidiè morior, that I dye dayly, that something heauier then death fall vpon me euery day;
even unto death, how much Worse a death then death, is this life, which so good men would so often change for death? But if my case be as Saint Paul's case, quotidiè Morior, that I die daily, that something Heavier then death fallen upon me every day;
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but euery houre of the day some thing heauier then death fall vpon me, though that bee true of me, Conceptus in peccatis, I was shapen in iniquity, and in sinne did my mother conceiue me, (there I dyed one death,) though that be true of me (Natus filius irae) I was borne not onely the child of sinne,
but every hour of the day Some thing Heavier then death fallen upon me, though that be true of me, Conceptus in peccatis, I was shapen in iniquity, and in sin did my mother conceive me, (there I died one death,) though that be true of me (Born filius irae) I was born not only the child of sin,
Yet Domini Domini sunt exitus mortis, with God the Lord are the issues of death, and after a Iob, and a Ioseph, and a Ieremie, and a Daniel, I cannot doubt of a deliuerance.
Yet Domini Domini sunt exitus mortis, with God the Lord Are the issues of death, and After a Job, and a Ioseph, and a Ieremie, and a daniel, I cannot doubt of a deliverance.
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And if no other deliuerance conduce more to his glory and my good, yet he hath the keys of death, and hee can let me out at that dore, that is, deliuer me from the manifold deaths of this world, theomni die and the tota die, the euery dayes death & euery houres death, by that one death, the finall dissolution of body and soule, the end of all.
And if not other deliverance conduce more to his glory and my good, yet he hath the keys of death, and he can let me out At that door, that is, deliver me from the manifold death's of this world, theomni die and the tota die, the every days death & every hours death, by that one death, the final dissolution of body and soul, the end of all.
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But then is that the end of all? Is that dissolution of body and soule, the last death that the body shall suffer? (for of spirituall death wee speake not now) It is not,
But then is that the end of all? Is that dissolution of body and soul, the last death that the body shall suffer? (for of spiritual death we speak not now) It is not,
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though this be exitus à morte; It is introitus in mortem: though it bee an issue from manifold deaths of this world, yet it is an entrance into the death of corruption and putrefaction & vermiculation and incineration, and dispersion in and from the graue, in which euery dead man dyes ouer againe.
though this be exitus à morte; It is introitus in mortem: though it be an issue from manifold death's of this world, yet it is an Entrance into the death of corruption and putrefaction & vermiculation and incineration, and dispersion in and from the graven, in which every dead man dies over again.
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It was a prerogatiue peculiar to Christ, not to dy this death, not to see corruption: what gaue him this priuiledge? Not Iosephs great proportion of gummes and spices, that might haue preserued his body from corruption and incineration longer then he needed it, longer then three dayes, but it would not haue done it for euer:
It was a prerogative peculiar to christ, not to die this death, not to see corruption: what gave him this privilege? Not Joseph's great proportion of gums and spices, that might have preserved his body from corruption and incineration longer then he needed it, longer then three days, but it would not have done it for ever:
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what preserued him then? did his exemption and freedome from originall sinne preserue him from this corruption and incineration? 'tis true that original sinne hath induced this corruption and incineration vpon vs;
what preserved him then? did his exemption and freedom from original sin preserve him from this corruption and incineration? it's true that original sin hath induced this corruption and incineration upon us;
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If wee had not sinned in Adam, mortality had not put on immortality, (as the Apostle speakes) no, corruption had not put on incorruption, but we had had our transmigration from this to the other world, without any mortality, any corruption at all. But yet since Christ tooke sinne vpon him,
If we had not sinned in Adam, mortality had not put on immortality, (as the Apostle speaks) no, corruption had not put on incorruption, but we had had our transmigration from this to the other world, without any mortality, any corruption At all. But yet since christ took sin upon him,
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so farre as made him mortall, he had it so farre too, as might haue made him see this corruption and incineration, though he had no originall sinne in himself;
so Far as made him Mortal, he had it so Far too, as might have made him see this corruption and incineration, though he had no original sin in himself;
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what preseru'd him then? Did the hypostaticall vnion of both natures? God and Man, preserue him from this corruption and incineration? 'tis true that this was a most powerfull embalming, to be embalmd with the diuine nature it selfe, to bee embalmd with eternity, was able to preserue him from corruption and incineration for euer.
what preserved him then? Did the hypostatical Union of both nature's? God and Man, preserve him from this corruption and incineration? it's true that this was a most powerful embalming, to be embalmd with the divine nature it self, to be embalmd with eternity, was able to preserve him from corruption and incineration for ever.
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And he was embalmd, so embalmd with the diuine nature it selfe, euen in his body as well as in his soule; for the Godhead, the divine nature did not depart,
And he was embalmd, so embalmd with the divine nature it self, even in his body as well as in his soul; for the Godhead, the divine nature did not depart,
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but remained still vnited to his dead body in the graue; But yet for al this powerful embalming, his hypostaticall vnion of both natures, we see Christ did dye; and for all his vnion which made him God and Man, hee became no man (for the vnion of the body and soule makes the man,
but remained still united to his dead body in the graven; But yet for all this powerful embalming, his hypostatical Union of both nature's, we see christ did die; and for all his Union which made him God and Man, he became no man (for the Union of the body and soul makes the man,
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and hee whose soule and body are separated by death as long as that state lasts is properly no man.) And therefore as in him the dissolution of body and soule was no dissolution of the hypostaticall vnion; so is there nothing that constraines vs to say, that though the flesh of Christ had seene corruption and incineration in the graue, this had bene any dissolution of the hypostaticall vnion, for the diuine nature, the Godhead might haue remained with all the Elements and principles of Christs body, aswell as it did with the two constitutiue parts of his person, his body and his soul. This incorruption then was not in Iosephs gummes and spices, nor was it in Christs innocency,
and he whose soul and body Are separated by death as long as that state lasts is properly no man.) And Therefore as in him the dissolution of body and soul was no dissolution of the hypostatical Union; so is there nothing that constrains us to say, that though the Flesh of christ had seen corruption and incineration in the graven, this had be any dissolution of the hypostatical Union, for the divine nature, the Godhead might have remained with all the Elements and principles of Christ body, aswell as it did with the two constitutive parts of his person, his body and his soul. This incorruption then was not in Joseph's gums and spices, nor was it in Christ innocency,
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and exemption from originall sin, nor was it (that is, it is not necessary to say it was) in the hypostaticall vnion. But this incorruptiblenes of his flesh is most conueniently plac'd in that;
and exemption from original since, nor was it (that is, it is not necessary to say it was) in the hypostatical Union. But this incorruptiblenes of his Flesh is most conveniently placed in that;
Non dabis, thou wilt not suffer thy holy one to see corruption, wee looke no further for causes or reasons in the mysteries of religion, but to the will and pleasure of God: Christ himselfe limited his inquisition in that ita est, euen so Father,
Non Dabis, thou wilt not suffer thy holy one to see corruption, we look no further for Causes or Reasons in the Mysteres of Religion, but to the will and pleasure of God: christ himself limited his inquisition in that ita est, even so Father,
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The humble soule (and onely the humble soule is the religious soule) rests himselfe vpon Gods purposes and the decrees of God, which he hath declared and manifested not such as are conceiued and imagined in our selues,
The humble soul (and only the humble soul is the religious soul) rests himself upon God's Purposes and the decrees of God, which he hath declared and manifested not such as Are conceived and imagined in our selves,
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though vpon some probability, some veresimilitude, so in our present case Peter proceeds in his Sermon at Ierusalem, & so Paul in his at Antioch. They preached Christ to haue bene risen without seeing corruption, not onely because God had decreed it,
though upon Some probability, Some veresimilitude, so in our present case Peter proceeds in his Sermon At Ierusalem, & so Paul in his At Antioch. They preached christ to have be risen without seeing corruption, not only Because God had decreed it,
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but because he had manifested that decree in his Prophet, therefore doth Saint Paul cite by speciall number the second psalme for that decree; And therefore both Saint Peter & S. Paul cite for it that place in the 16. psalme, for when God declares his decree and purpose in the expresse words of his Prophet, or when he declares it in the reall execution of the decree,
but Because he had manifested that Decree in his Prophet, Therefore does Saint Paul Cite by special number the second psalm for that Decree; And Therefore both Saint Peter & S. Paul Cite for it that place in the 16. psalm, for when God declares his Decree and purpose in the express words of his Prophet, or when he declares it in the real execution of the Decree,
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then he makes it ours, then he manifests it to vs. And therfore as the Mysteries of our Religion, are not the obiects of our reason, but by faith we rest on Gods decree and purpose. (It is so ô God, because it is thy will, it should be so) so Gods decrees are euer to be considered in the manifestation thereof.
then he makes it ours, then he manifests it to us And Therefore as the Mysteres of our Religion, Are not the objects of our reason, but by faith we rest on God's Decree and purpose. (It is so o God, Because it is thy will, it should be so) so God's decrees Are ever to be considered in the manifestation thereof.
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All manifestation is either in the word of God, or in the execution of the decree; And when these two concur and meete, it is the strongest demonstration that can be:
All manifestation is either in the word of God, or in the execution of the Decree; And when these two concur and meet, it is the Strongest demonstration that can be:
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when I finde that reall execution of his good purpose vpon me, as that actually I doe liue vnder the obedience, and vnder the conditions which are euidences of adoption and spirituall filiation; Then so long as I see these markes and liue so;
when I find that real execution of his good purpose upon me, as that actually I do live under the Obedience, and under the conditions which Are evidences of adoption and spiritual filiation; Then so long as I see these marks and live so;
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I may safely comfort my selfe in a holy certitude and a modest infallibility of my adoption. Christ determines himself in that, the purpose of God was manifest to him:
I may safely Comfort my self in a holy certitude and a modest infallibility of my adoption. christ determines himself in that, the purpose of God was manifest to him:
S. Peter and S. Paul determine themselues in those two wayes of knowing the purpose of God, the word of God before the execution of the decree in the fulnes of time. It was prophecyed before, say they,
S. Peter and S. Paul determine themselves in those two ways of knowing the purpose of God, the word of God before the execution of the Decree in the fullness of time. It was prophesied before, say they,
Now this which is so singularly peculiar to him, that his flesh should not see corruption, at his second coming, his coming to Iudgement, shall extend to all that are then a liue, their Hestae shall not see corruption, because as th' Apostle sayes,
Now this which is so singularly peculiar to him, that his Flesh should not see corruption, At his second coming, his coming to Judgement, shall extend to all that Are then a live, their Hestae shall not see corruption, Because as the Apostle Says,
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and sayes as a secret, as a mystery; Behold I shew you a mistery, wee shall not all sleepe, (that is, not continue in the state of the dead in the graue,) but wee shall all be changed in an instant, we shall haue a dissolution, and in the same instant a redintgeration, a recompacting of body and soule, and that shall be truely a death & truely a resurrection, but no sleeping in corruption;
and Says as a secret, as a mystery; Behold I show you a mystery, we shall not all sleep, (that is, not continue in the state of the dead in the graven,) but we shall all be changed in an instant, we shall have a dissolution, and in the same instant a redintgeration, a recompacting of body and soul, and that shall be truly a death & truly a resurrection, but not sleeping in corruption;
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But for vs that dye now and sleepe in the state of the dead, we must al passe this posthume death, this death after death, nay this death after buriall, this dissolution after dissolution, this death of corruption and putrifaction, of vermiculation and incineration, of dissolution and dispersion in and from the graue, when these bodies that haue beene the children of royall parents, & the parents of royall children, must say with Iob, Corruption thou art my father, and to the Worme thou art my mother & my sister.
But for us that die now and sleep in the state of the dead, we must all pass this posthume death, this death After death, nay this death After burial, this dissolution After dissolution, this death of corruption and putrefaction, of vermiculation and incineration, of dissolution and dispersion in and from the graven, when these bodies that have been the children of royal Parents, & the Parents of royal children, must say with Job, Corruption thou art my father, and to the Worm thou art my mother & my sister.
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Miserable riddle, when the same worme must bee my mother, and my sister, and myselfe. Miserable incest, when I must bee maried to my mother and my sister, and bee both father and mother to my owne mother and sister, beget & beare that worme which is all that miserable penury; when my mouth shall be filled with dust, and the worme shall feed, and feed sweetely vpon me,
Miserable riddle, when the same worm must be my mother, and my sister, and myself. Miserable Incest, when I must be married to my mother and my sister, and be both father and mother to my own mother and sister, beget & bear that worm which is all that miserable penury; when my Mouth shall be filled with dust, and the worm shall feed, and feed sweetly upon me,
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nor the poorest receiue any contentment in being made equall to Princes, for they shall bee equall but in dust. One dyeth at his full strength, being wholly at ease & in quiet,
nor the Poorest receive any contentment in being made equal to Princes, for they shall be equal but in dust. One Dies At his full strength, being wholly At ease & in quiet,
and another dyes in the bitternes of his soul, and neuer eates with pleasure, but they lye downe alike in the dust, and the worme covers them; In Iob and in Esay, it couers them and is spred vnder them, the worme is spred vnder thee, and the worme couers thee, There's the Mats and the Carpets that lye vnder, and there's the State and the Canapye, that hangs ouer the greatest of the sons of men;
and Another dies in the bitterness of his soul, and never eats with pleasure, but they lie down alike in the dust, and the worm covers them; In Job and in Isaiah, it covers them and is spread under them, the worm is spread under thee, and the worm covers thee, There's the Mats and the Carpets that lie under, and there's the State and the Canapye, that hangs over the greatest of the Sons of men;
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but that vermis Iacob, thou worme of Iacob. Truely the consideration of this posthume death, this death after buriall, that after God, (with whom are the issues of death ) hath deliuered me from the death of the wombe, by bringing mee into the world, and from the manifold deaths of the world, by laying me in the graue, I must dye againe in an Incineration of this flesh, and in a dispersion of that dust.
but that vermis Iacob, thou worm of Iacob. Truly the consideration of this posthume death, this death After burial, that After God, (with whom Are the issues of death) hath Delivered me from the death of the womb, by bringing me into the world, and from the manifold death's of the world, by laying me in the graven, I must die again in an Incineration of this Flesh, and in a dispersion of that dust.
and neuer came forth, must in his dust of the graue bee published, and (such are the reuolutions of the graues ) bee mingled with the dust of euery high way,
and never Come forth, must in his dust of the graven be published, and (such Are the revolutions of the graves) be mingled with the dust of every high Way,
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God seemes to haue caried the declaration of his power to a great height, when hee sets the Prophet Ezechiel in the valley of drye bones, & sayes, Sonne of man can these bones liue? as though it had bene impossible, and yet they did;
God seems to have carried the declaration of his power to a great height, when he sets the Prophet Ezechiel in the valley of dry bones, & Says, Son of man can these bones live? as though it had be impossible, and yet they did;
The Lord layed Sinewes vpon them, and flesh, and breath into them, and they did liue: But in that case there were bones to bee seene, something visible, of which it might be sayd, can this thing liue? But in this death of incineration, and dispersion of dust, wee see nothing that wee call that mans; If we say, can this dust liue? perchance it cannot, it may bee the meere dust of the earth, which neuer did liue, never shall.
The Lord laid Sinews upon them, and Flesh, and breath into them, and they did live: But in that case there were bones to be seen, something visible, of which it might be said, can this thing live? But in this death of incineration, and dispersion of dust, we see nothing that we call that men; If we say, can this dust live? perchance it cannot, it may be the mere dust of the earth, which never did live, never shall.
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& yet Domini Domini sunt exitus mortis, vnto God the Lord belong the issues of death, and by recompacting this dust into the same body, & reanimating the same body with the same soule, hee shall in a blessed and glorious resurrection giue mee such an issue from this death, as shal neuer passe into any other death,
& yet Domini Domini sunt exitus mortis, unto God the Lord belong the issues of death, and by recompacting this dust into the same body, & reanimating the same body with the same soul, he shall in a blessed and glorious resurrection give me such an issue from this death, as shall never pass into any other death,
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And so haue you that that belongs to the first acceptation of these words, (vnto God the Lord belong the issues of death) That though from the wombe to the graue and in the graue it selfe wee passe from death to death, yet,
And so have you that that belongs to the First acceptation of these words, (unto God the Lord belong the issues of death) That though from the womb to the graven and in the graven it self we pass from death to death, yet,
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And so wee passe vnto our second accommodation of these words (vnto God the Lord belong the issues of death) That it belongs to God, and not to man to passe a iudgement vpon vs at our death,
And so we pass unto our second accommodation of these words (unto God the Lord belong the issues of death) That it belongs to God, and not to man to pass a judgement upon us At our death,
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Those indications which the Physitians receiue, and those presagitions which they giue for death or recouery in the patient, they receiue and they giue out of the grounds and the rules of their art. But we haue no such rule or art to giue a presagition of spirituall death & damnation vpon any such iudication as wee see in any dying man; wee see often enough to be sory, but not to despaire;
Those indications which the Physicians receive, and those presagitions which they give for death or recovery in the patient, they receive and they give out of the grounds and the rules of their art. But we have no such Rule or art to give a presagition of spiritual death & damnation upon any such judication as we see in any dying man; we see often enough to be sorry, but not to despair;
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wee may bee deceiued both wayes, wee vse to comfort our selfe in the death of a friend, if it be testified that he went away like a Lambe, that is, without any reluctation. But, God knowes, that may bee accompanied with a dangerous damp and stupefaction, & insensibility of his present state. Our blessed Sauiour suffered coluctations with death, and a sadnes euen in his soule to death, and an agony euen to a bloody sweate in his body, and expostulations with God, & exclamations vpon the crosse.
we may be deceived both ways, we use to Comfort our self in the death of a friend, if it be testified that he went away like a Lamb, that is, without any reluctation. But, God knows, that may be accompanied with a dangerous damp and stupefaction, & insensibility of his present state. Our blessed Saviour suffered coluctations with death, and a sadness even in his soul to death, and an agony even to a bloody sweat in his body, and expostulations with God, & exclamations upon the cross.
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& mori times? hast thou serued a good Master threescore and ten yeaes, and now art thou loath to goe into his presence? yet Hilarion was loath, Bartaam was a deuout man (an Heremit too) that sayd that day hee dyed.
& Mori times? hast thou served a good Master threescore and ten yeaes, and now art thou loath to go into his presence? yet Hilarion was loath, Bartam was a devout man (an Hermit too) that said that day he died.
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Consider this to be the first days seruice that euer thou didst thy Master, to glorifie him in a Christianly and a constant death, and if thy first day be thy last day too, how soone dost thou come to receiue thy wages? yet Bartaam could haue beene content to haue stayd longer forth:
Consider this to be the First days service that ever thou didst thy Master, to Glorify him in a Christianly and a constant death, and if thy First day be thy last day too, how soon dost thou come to receive thy wages? yet Bartam could have been content to have stayed longer forth:
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Of sudden death there are scarce examples to be found in the scriptures vpon good men, for death in battaile cannot be called suden death; But God gouernes not by examples, but by rules, and therefore make no ill conclusion vpon sudden death nor vpon distempers, neither though perchance accompanied with some words of diffidence and distrust in the mercies of God: The treelyes as it falles its true,
Of sudden death there Are scarce Examples to be found in the Scriptures upon good men, for death in battle cannot be called suden death; But God governs not by Examples, but by rules, and Therefore make no ill conclusion upon sudden death nor upon distempers, neither though perchance accompanied with Some words of diffidence and distrust in the Mercies of God: The treelyes as it falls its true,
but it is not the last stroake that fells the tree, nor the last word nor gaspe that qualifies the soule. Stil pray wee for a peaceable life against violent death, & for time of repentance against sudden death, and for sober and modest assurance against distemperd and diffident death, but neuer make ill conclusions vpon persons ouertaken with such deaths;
but it is not the last stroke that fells the tree, nor the last word nor gasp that Qualifies the soul. Still pray we for a peaceable life against violent death, & for time of Repentance against sudden death, and for Sobrium and modest assurance against distempered and diffident death, but never make ill conclusions upon Persons overtaken with such death's;
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And he receiued Sampson, who went out of this world in such a manner (consider it actiuely, consider it passiuely in his owne death, and in those whom he slew with himselfe) as was subiect to interpretation hard enough.
And he received Sampson, who went out of this world in such a manner (Consider it actively, Consider it passively in his own death, and in those whom he slew with himself) as was Subject to Interpretation hard enough.
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Yet the holy Ghost hath moued S. Paul to celebrate Sampson in his great Catalogue, and so doth all the Church: Our criticall day is not the very day of our death: but the whole course of our life.
Yet the holy Ghost hath moved S. Paul to celebrate Sampson in his great Catalogue, and so does all the Church: Our critical day is not the very day of our death: but the Whole course of our life.
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I thanke him that prayes for me when 〈1 page〉 〈1 page〉 Quid apertius diceretur? sayes hee there, what can bee more obuious, more manifest then this sense of these words.
I thank him that prays for me when 〈1 page〉 〈1 page〉 Quid apertius diceretur? Says he there, what can be more obvious, more manifest then this sense of these words.
but lesus? for therefore that name was giuen him, because he was to saue vs. And to this lesus, sayes he, this Sauiour, belongs the issues of death; Mat. I. 21:
but Jesus? for Therefore that name was given him, Because he was to save us And to this Jesus, Says he, this Saviour, belongs the issues of death; Mathew I. 21:
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though he were Dominus Dominus (as the text doubles it) God the Lord, yet to him, to God the Lord belong'd the issues of death, oportuit eum pati more can not be sayd,
though he were Dominus Dominus (as the text doubles it) God the Lord, yet to him, to God the Lord belonged the issues of death, Opportune Eum pati more can not be said,
So then this part of our Sermon must needes be a passion Sermon; since all his life was a continuall passion, all our Lent may well bee a continuall good Fryday. Christs painefull life tooke off none of the paines of his death, hee felt not the lesse then for hauing felt so much before.
So then this part of our Sermon must needs be a passion Sermon; since all his life was a continual passion, all our Lent may well be a continual good Friday. Christ painful life took off none of the pains of his death, he felt not the less then for having felt so much before.
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Nor will any thing that shall be sayd before, lessen, but rather in large the deuotion, to that which shall be sayd of his passion at the time of due solemnization thereof.
Nor will any thing that shall be said before, lessen, but rather in large the devotion, to that which shall be said of his passion At the time of due solemnization thereof.
That the red Sea could bee drie, That the Sun could stand still, that an Ouen could be seauen times heat and not burne, That Lions could be hungry and n•t bite, is strange, miraculously strange, but supermiraculous that God could dye ▪ but that God would dye is an exaltation of that.
That the read Sea could be dry, That the Sun could stand still, that an Oven could be seauen times heat and not burn, That Lions could be hungry and n•t bite, is strange, miraculously strange, but supermiraculous that God could die ▪ but that God would die is an exaltation of that.
But euen of that also it is a superexaltation, that God shold dye, must dye, & nō exitus (said S. Augustin God, the Lord had no issue but by death, & oportuit pati (says Christ himself all this Christ ought to suffer, was bound to suffer;
But even of that also it is a superexaltation, that God should die, must die, & non exitus (said S. Augustin God, the Lord had no issue but by death, & Opportune pati (Says christ himself all this christ ought to suffer, was bound to suffer;
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But then Deus vltionum libere egit (sayes that place) The God of reuenges workes freely, he punishes, he spares whome he will. And wold he not spare himselfe? he would not:
But then Deus vltionum libere egit (Says that place) The God of revenges works freely, he Punishes, he spares whom he will. And would he not spare himself? he would not:
Dilectio fortis vt mors, loue is strong as death, stronger, it drew in death that naturally is not welcom, Si possibile, says Christ, If it be possible, let this Cup passe, when his loue expressed in a former decree with his Father, had made it impossible. Many waters quench not loue, Christ tryed many;
Love fortis vt mors, love is strong as death, Stronger, it drew in death that naturally is not welcome, Si possibile, Says christ, If it be possible, let this Cup pass, when his love expressed in a former Decree with his Father, had made it impossible. Many waters quench not love, christ tried many;
hee wept pure blood, all his blood at all his eyes, at all his pores, in his flagellation and thornes (to the Lord our God belong'd the issues of blood) and these expressed, but these did not quench his loue. Hee would not spare,
he wept pure blood, all his blood At all his eyes, At all his pores, in his flagellation and thorns (to the Lord our God belonged the issues of blood) and these expressed, but these did not quench his love. He would not spare,
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nay he could not spare himselfe. There was nothing more free, more voluntary, more spontaneous then the death of Christ. 'Tis true, libere egit, he dyed voluntarily, but yet when we consider the contract act that had passed betweene his Father and him, there was an oportuit, a kind of necessity vpon him.
nay he could not spare himself. There was nothing more free, more voluntary, more spontaneous then the death of christ. It's true, libere egit, he died voluntarily, but yet when we Consider the contract act that had passed between his Father and him, there was an Opportune, a kind of necessity upon him.
All this Christ ought to suffer. And when shall we date this obligation, this oportuit, this necessity? when shall wee say that begun. Certainly this decree by which Christ was to suffer all this, was an eternall decree, and was there any thing before that, that was eternall? Infinite loue, eternall loue, be pleased to follow this home,
All this christ ought to suffer. And when shall we date this obligation, this Opportune, this necessity? when shall we say that begun. Certainly this Decree by which christ was to suffer all this, was an Eternal Decree, and was there any thing before that, that was Eternal? Infinite love, Eternal love, be pleased to follow this home,
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this necessity of dying, this decree is as eternall as that liberty; and yet how small a matter made hee of this necessity and this dying? His Father cals it but a bruise, and but a bruising of his heele (the serpent shall bruise his heele) and yet that was that, the serpent should practise and compasse his death. Himselfe calls it but a Baptisme, as though he were to bee the better for it.
this necessity of dying, this Decree is as Eternal as that liberty; and yet how small a matter made he of this necessity and this dying? His Father calls it but a bruise, and but a bruising of his heel (the serpent shall bruise his heel) and yet that was that, the serpent should practise and compass his death. Himself calls it but a Baptism, as though he were to be the better for it.
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and yet this Baptisme was his death. The holy Ghost calls it Ioy (for the Ioy which was set before him hee indured the Crosse) which was not a ioy of his reward after his passion, but a ioy that filled him euen in the middest of those torments, and arose from him;
and yet this Baptism was his death. The holy Ghost calls it Joy (for the Joy which was Set before him he endured the Cross) which was not a joy of his reward After his passion, but a joy that filled him even in the midst of those torments, and arose from him;
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And quid retribuam, says Dauid, what shall I render to the Lord? answere you with Dauid, accipiam Calicem, I will take the Cup of saluation, take it, that Cup is saluation, his passion, if not into your present imitation, yet into your present contemplation. And behold how that Lord that was God, yet could dye, would dye, must dye, for your saluation. That Moses and Elias talkt with Christ in the transfiguration, both Saint Mathew and Saint Marke tells vs, but what they talkt of onely S. Luke, Dicebant excessum eius, says he, they talkt of his decease, of his death which was to be accomplished at Ierusalem, The word is of his Exodus, the very word of our text exitus, his issue by death. Moses who in his Exodus had prefigured this issue of our Lord, and in passing Israel out of Egypt through the red Sea, had foretold in that actuall prophesie, Christ passing of mankind through the sea of his blood. And Elias, whose Exodus and issue out of this world was a figure of Christs ascension, had no doubt a great satisfaction in talking with our blessed Lord de excessueius, of the full consummation of all this in his death, which was to bee accomplished at Ierusalem. Our meditation of his death should be more viscerall and affect vs more because it is of a thing already done.
And quid retribuam, Says David, what shall I render to the Lord? answer you with David, accipiam Calicem, I will take the Cup of salvation, take it, that Cup is salvation, his passion, if not into your present imitation, yet into your present contemplation. And behold how that Lord that was God, yet could die, would die, must die, for your salvation. That Moses and Elias talked with christ in the transfiguration, both Saint Matthew and Saint Mark tells us, but what they talked of only S. Lycia, Said excessum eius, Says he, they talked of his decease, of his death which was to be accomplished At Ierusalem, The word is of his Exodus, the very word of our text exitus, his issue by death. Moses who in his Exodus had prefigured this issue of our Lord, and in passing Israel out of Egypt through the read Sea, had foretold in that actual prophesy, christ passing of mankind through the sea of his blood. And Elias, whose Exodus and issue out of this world was a figure of Christ Ascension, had no doubt a great satisfaction in talking with our blessed Lord de excessueius, of the full consummation of all this in his death, which was to be accomplished At Ierusalem. Our meditation of his death should be more visceral and affect us more Because it is of a thing already done.
There they could not say Si mori contigerit, but si quid humanitus contingat, nor if, or when I dye, but when the course of nature is accomplished vpon me.
There they could not say Si Mori contigerit, but si quid Humanitus contingat, nor if, or when I die, but when the course of nature is accomplished upon me.
To vs that speake dayly of the death of Christ, (he was crucified, dead and buried) can the memory or the mention of our owne death bee yrkesome or bitter? There are in these latter times amongst vs, that name death frely enogh,
To us that speak daily of the death of christ, (he was Crucified, dead and buried) can the memory or the mention of our own death be irksome or bitter? There Are in these latter times among us, that name death freely enough,
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and the death of God, but in blasphemous oathes & execrations. Miserable men, who shall therefore bee sayd neuer to haue named Iesus, because they haue named him too often. And therfore heare Iesus say, Ne sciui vos, I neuer knew you, because they made themselues too familiar with him.
and the death of God, but in blasphemous Oaths & execrations. Miserable men, who shall Therefore be said never to have nam Iesus, Because they have nam him too often. And Therefore hear Iesus say, Ne sciui vos, I never knew you, Because they made themselves too familiar with him.
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Moses and Elias talkt with Christ of his death, only, in a holy and ioyfull sense of the benefit which they and all the world were to receiue by that. Discourses of Religion should not be out of curiosity, but to edification. And thē they talkt with Christ of his death at that time,
Moses and Elias talked with christ of his death, only, in a holy and joyful sense of the benefit which they and all the world were to receive by that. Discourses of Religion should not be out of curiosity, but to edification. And them they talked with christ of his death At that time,
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when he was in the greatest height of glory that euer he admitted in this world, that is, his transfiguration. And wee are afraid to speake to the great men of this world of their death, but nourish in them a vaine imagination of immortality, & immutability. But bonum est nobis esse hic (as Saint Peter said there) It is good to dwell here, in this consider ation of his death, and therefore transferre wee our tabernacle (our deuotions) through some of those steps which God the Lord made to his issue of death that day. Take in the whole day from the houre that Christ receiued the passeouer vpon Thursday, vnto the houre in which hee dyed the next day. Make this present day that day in thy deuotion, and consider what hee did, and remember what you haue done. Before hee instituted and celebrated the Sacrament, (which was after the eating of the passeouer) hee proceeded to that act of humility, to wash his disciples feete, euen Peters, who for a while resisted him;
when he was in the greatest height of glory that ever he admitted in this world, that is, his transfiguration. And we Are afraid to speak to the great men of this world of their death, but nourish in them a vain imagination of immortality, & immutability. But bonum est nobis esse hic (as Saint Peter said there) It is good to dwell Here, in this Consider ation of his death, and Therefore transfer we our tabernacle (our devotions) through Some of those steps which God the Lord made to his issue of death that day. Take in the Whole day from the hour that christ received the passover upon Thursday, unto the hour in which he died the next day. Make this present day that day in thy devotion, and Consider what he did, and Remember what you have done. Before he instituted and celebrated the Sacrament, (which was After the eating of the passover) he proceeded to that act of humility, to wash his Disciples feet, even Peter's, who for a while resisted him;
In thy preparation to the holy and blessed Sacrament, hast thou with a sincere humility sought a reconciliation with all the world, euen with those that haue beene auerse from it,
In thy preparation to the holy and blessed Sacrament, hast thou with a sincere humility sought a reconciliation with all the world, even with those that have been averse from it,
After the Sacrament hee spent the time till night in prayer, in preaching, in Psalmes; Hast thou considered that a worthy receaving of the Sacrament confists in a continuation of holinesse after, aswell as in a preparation before.
After the Sacrament he spent the time till night in prayer, in preaching, in Psalms; Hast thou considered that a worthy receiving of the Sacrament consists in a continuation of holiness After, aswell as in a preparation before.
At night hee went into the garden to pray, and he prayed prolixious he spent much time in prayer, how much? Because it is literally expressed, that he prayed there three seuerall times, & that returning to his Disciples after his first prayer, and finding them a sleepe sayd, could ye not watch with me one houre, it is collected that he spent three houres in prayer. I dare scarce aske thee whither thou wentest, or how thou disposedst of thy self, when it grew darke & after last night: If that time were spent in a holy recommendation of thy selfe to God,
At night he went into the garden to pray, and he prayed prolixious he spent much time in prayer, how much? Because it is literally expressed, that he prayed there three several times, & that returning to his Disciples After his First prayer, and finding them a sleep said, could you not watch with me one hour, it is collected that he spent three hours in prayer. I Dare scarce ask thee whither thou wentest, or how thou disposedst of thy self, when it grew dark & After last night: If that time were spent in a holy recommendation of thy self to God,
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In that time and in those prayers was his agony & bloody sweat. I will hope that thou didst pray; but not euery ordinary and customary prayer, but prayer actually accompanied with shedding of teares, and dispositiuely in a readines to shed blood for his glory in necessary cases, puts thee into a conformity with him;
In that time and in those Prayers was his agony & bloody sweat. I will hope that thou didst pray; but not every ordinary and customary prayer, but prayer actually accompanied with shedding of tears, and dispositively in a readiness to shed blood for his glory in necessary cases, puts thee into a conformity with him;
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About midnight he was taken and bound with a kisse, art thou not too conformable to him in that? Is not that too literally, too exactly thy case? at midnight to have bene taken & bound with a kisse? from thence he was caried back to Ierusalem, first to Annas, then to Caiphas, and (as late as it was) then hee was examined and buffeted, and deliuered over to the custody of those officers, from whome he receiued all those irrisions, and violences, the couering of his face, the spitting vpon his face, the blasphemies of words, & the smartnes of blowes which that Gospell mentions.
About midnight he was taken and bound with a kiss, art thou not too conformable to him in that? Is not that too literally, too exactly thy case? At midnight to have be taken & bound with a kiss? from thence he was carried back to Ierusalem, First to Annas, then to Caiaphas, and (as late as it was) then he was examined and buffeted, and Delivered over to the custody of those Officers, from whom he received all those irrisions, and violences, the covering of his face, the spitting upon his face, the Blasphemies of words, & the smartnes of blows which that Gospel mentions.
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In which copasse fell that Gallicinium, that crowing of the Cock which called vp Peter to his repentance, how thou passedst all that time thou knowest.
In which copasse fell that Gallicinium, that crowing of the Cock which called up Peter to his Repentance, how thou passedst all that time thou Knowest.
and then caried him to Pilate, who was to be his Iudge; diddest thou accuse thy selfe when thou wakedst this morning, and wast thou content euen with false accusations (that is) rather to suspect actions to haue beene sin, which were not,
and then carried him to Pilate, who was to be his Judge; didst thou accuse thy self when thou wakedst this morning, and wast thou content even with false accusations (that is) rather to suspect actions to have been since, which were not,
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Pilate found no euidence against him, & therefore to ease himselfe, and to passe a complement vpon Herod, Tetrarch of Galilee, who was at that time at Ierusalem (because Christ being a Galilean was of Herods iurisdiction ) Pilat sent him to Herod, & rather as a madman then a malefactor, Herod remaunded him ( with scornes ) to Pilat to proceed against him;
Pilate found no evidence against him, & Therefore to ease himself, and to pass a compliment upon Herod, Tetrarch of Galilee, who was At that time At Ierusalem (Because christ being a Galilean was of Herods jurisdiction) Pilat sent him to Herod, & rather as a madman then a Malefactor, Herod remanded him (with scorns) to Pilat to proceed against him;
Hast thou been content to come to this Inquisition, this examination, this agitation, this cribration, this pursuit ofthy conscience, to sift it to follow it from the sinnes of thy youth to thy present sinnes, from the sinnes of thy bed, to the sinnes of thy boorde, & from the substance to the circumstance of thy sinnes? That's time spent like thy Sauiours. Pilat wold have saued Christ, by vsing the priuiledge of the day in his behalfe,
Hast thou been content to come to this Inquisition, this examination, this agitation, this cribration, this pursuit ofthy conscience, to sift it to follow it from the Sins of thy youth to thy present Sins, from the Sins of thy Bed, to the Sins of thy board, & from the substance to the circumstance of thy Sins? That's time spent like thy Saviour's. Pilat would have saved christ, by using the privilege of the day in his behalf,
because that day one prisoner was to be deliuered, but they choose Barrabas, hee would have saued him from death; by satisfying their fury, with inflicting other torments vpon him, scourging and crowning with thornes, and loading him with many scornefull and ignominous contumlies; But they regarded him not, they pressed a crucifying. Hast thou gone about to redeeme thy sinne, by fasting, by Almes, by disciplines and mortifications? in way of satisfaction to the Iustice of God? that will not serue, thats not the right way, wee presse an vtter Crucifying of that sinne that gouernes thee;
Because that day one prisoner was to be Delivered, but they choose Barabbas, he would have saved him from death; by satisfying their fury, with inflicting other torments upon him, scourging and crowning with thorns, and loading him with many scornful and ignominous contumlies; But they regarded him not, they pressed a crucifying. Hast thou gone about to Redeem thy sin, by fasting, by Alms, by disciplines and mortifications? in Way of satisfaction to the justice of God? that will not serve, thats not the right Way, we press an utter Crucifying of that sin that governs thee;
as that by noone hee was vpon the Crosse. There now hangs that •acred Body vpon the Crosse, rebaptized in his owne teares and sweat, and embalmed in his owne blood aliue. There are those bowells of compassion, which are so conspi••ous,
as that by noon he was upon the Cross. There now hangs that •acred Body upon the Cross, Rebaptized in his own tears and sweat, and embalmed in his own blood alive. There Are those bowels of compassion, which Are so conspi••ous,
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And then that Sonne of God, who was neuer from vs, and yet had now come a new way vnto vs in assuming our nature deliuers that soule (which was neu•r out of his Fathers hands ) by a new way, a voluntary emission of it into his Fathers hands;
And then that Son of God, who was never from us, and yet had now come a new Way unto us in assuming our nature delivers that soul (which was neu•r out of his Father's hands) by a new Way, a voluntary emission of it into his Father's hands;
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For though to this God our Lord, belong'd these issues of death, so that considered in his owne contract ' he must necessarily dye, yet at no breach or batt•ry, which they had made vpon his sacred Body, issued his soule,
For though to this God our Lord, belonged these issues of death, so that considered in his own contract ' he must necessarily die, yet At no breach or batt•ry, which they had made upon his sacred Body, issued his soul,
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but emisit, hee gaue vp the Ghost, and as God breathed a soule into the first Adam, so this second Adam breathed his soule into God, into the hands of God.
but Emitted, he gave up the Ghost, and as God breathed a soul into the First Adam, so this second Adam breathed his soul into God, into the hands of God.
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There wee leaue you in that blessed dependancy, to hang vpon him that hangs vpon the Crosse, there bath in his teares, there suck at his woundes and lye downe in peace in his graue, till hee vouchsafe you a resurrection, and an ascension into that Kingdome, which hee hath prepared for you, with the inestimable price of his incorruptible blood. AMEN.
There we leave you in that blessed dependency, to hang upon him that hangs upon the Cross, there both in his tears, there suck At his wounds and lie down in peace in his graven, till he vouchsafe you a resurrection, and an Ascension into that Kingdom, which he hath prepared for you, with the inestimable price of his incorruptible blood. AMEN.
