Three sermons vpon the Passion, Resurrection and Ascension of Our Sauior preached at Oxford, by Barten Holyday, now archdeacon of Oxford. Holyday, Barten, 1593-1661. 1626 Approx. 123 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A03497 STC 13619 ESTC S104172 99839911 99839911 4372 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03497) Transcribed from: (Early English Books Online ; image set 4372) Images scanned from microfilm: (Early English books, 1475-1640 ; 1072:04) Three sermons vpon the Passion, Resurrection and Ascension of Our Sauior preached at Oxford, by Barten Holyday, now archdeacon of Oxford. Holyday, Barten, 1593-1661. [10], 108, [2] p. Printed by William Stansby for Nathaniell Butter, and are to be sold at his shop at Saint Austines Gate in Pauls Church-yard, London : 1626. The first leaf and the last leaf are blank. The component sermons each have divisional title pages; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2008-11 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 John Pas Sampled and proofread 2009-01 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THREE SERMONS VPON THE PASSION , RESVRRECTION AND ASCENSION OF OVR SAVIOVR , PREACHED At Oxford , BY BARTEN HOLYDAY , Now Archdeacon of OXFORD . LONDON , Printed by William Stansby for Nathaniell Butter , and are to be sold at his Shop at Saint Austines Gate in Pauls Church-yard . 1626. TO THE RIGHT WORSHIPFVLL Mr. Dr. CORBET DEANE OF CHRIST-CHVRCH IN OXFORD . Worthy Sir , I Cannot forget your fauours , whiles I enioy them : and yet the contemplation of that which is present , cannot properly be called Remembrance . But when I thinke of giuing thankes , mee thinkes it is not more my purpose then my feare : since gratitude does in some sort make bountie lesse ; bountie being more content , when it is attended by gratitude ; but being more eminent , when it is opposed by ingratitude : so that the greatest thankes , though not the best , is not to giue thankes . Besides , bountie hauing in it more of outward good then gratitude hath , gratitude may seeme a purer goodnesse , then bountie ; and so whiles it striues to requite it , may seeme to exceed it . Yet since reason tels vs that ingratitude is against reason , being an iniustice , and so against nature , I choose to giue thankes the common way ; not that I iudged it enough gratitude , to giue thankes thus : but that I iudged it too much ingratitude , not to giue thankes thus . That I might not therefore requite your goodnesse with iniury , I endeauour to imitate that goodnesse by making my thankes ; like vnto it , publicke and yet sincere . Secret thankes are often free from flatterie , yet alwayes like it : being commonly at as much distance from examination , as flattery desires to be . Happy then are my thankes , which are as iust as your merit , being made iust by your merit : which so appeares in your exemplary & daily Deuotion , that you haue taken more possession of your Church , then of your Dignitie . And for your Colledge , you haue made it enioy a Statute of Improouement , not so much in Dyet , as in Studie : ruling it by the Statute of your Example ; which will be Deane beyond Your time . Any man May say thus much , but I Must : truth will make it iustice in another : but choice will make it gratitude , in Mee : who owe my selfe vnto you ; nay , who owe my Friendes vnto you . They haue giuen me blessings ; but you haue giuen me Them ; euen the most Noble ( and , through your fauour ) My Sir Francis Stuart : whom , when I haue Named , I haue Bounded my vnderstanding : and , when I haue named him Mine , I haue Contented it . Which happinesse must needes make mee remember You , as the cause of that happinesse ; and as , before , I was His , by being Yours ; so now by being His , I shall be the more Your Barten Holyday . A Sermon preached at Christ-church in Oxford on Good-friday , 1621. 1. CORINTH . 2.8 . Had they knowne it , they would not haue crucified the Lord of glory . GReat sorrowes are dumbe : and can custome then iustly expect that this should bee eloquent ? This day has enough with his owne griefe : and shall wee adde vnto it by repetition ? The seueritie of this passion admits no other wit of Rhetorique , then the salt of a teare ; nor sharper accent , then of a groane equall to a lost friend , or to a sinne . Yet see the endeuour of compassion , which had rather with moderate teares recouer it selfe to language , by the reliefe of complaint to ease affliction ; then to be guilty of ingratitude by wonder and silence . This day must cry-out , and articulately lament vnto all dayes , this horrible truth , the tragedie of God : which seemes as much to exceed our faith , as our sorrow . Is our God , our liuing God , as the carcasse-idols of the Heathen , whose God-heads suffer the stroake and victory of the Chizell and the Hammer ? Or , are Poets Prophets indeed ? and are there very Giants , that dare inuade God ? Fiction , that intends to perswade , neither contradicts nor exceeds nature : and story must be more seuerely contriued within the possibility of action : otherwise it begets not faith , but scorne , and the Historians reason is rather questioned , then his eloquence . Yet this day breathes-out such vnion of extremities , the humiliation of God , and the insolence of man , in Iesu crucified , and the crucifying Iewes ; that your pietie can scarce be more amazed at our Lord's affliction , then at the Iewes crueltie ; so that , if the motiue and condition of these vnreasonable actors were not expressed , our suspicion might cry-out , Who will beleeue our report ? History or inuention has anciently told vs of some altars , where-on wild deuotion sacrificed men : but durst Poetry euer faigne a people that sacrificed their God ? Would any man haue thought that the Iew would haue beene the first Antichrist of his Messias ? That the children of Abraham would murder the God of Abraham ? That the partakers of the Lords glory , would crucifie the Lord of glory ? I must admit you a respite to wonder , and satisfie as well your admiration , as your enquiry ; which does , me thinkes , with the labour of expectation desire to know not only the fact , but also the affection of the Iewes : as if then you would bee perswaded to the story of the action , when first you shall haue heard the story of the actors . Not the Iewes alone were partakers in this guilt : but chiefly the Iewes triumph'd in this guilt ; the Iewes , who were alwayes of a churlish vnderstanding , and now their soules were as darke as peruerse . They had before committed an essay of cruelty vpon the Prophets : but that was but a yonger practice to this fury . Then they crucified the Lord in his Saints : but now they will doe it without a figure . And may not our reason as well as piety here demand with wonder , What aild the Heathen , nay , what aild the Iewes to murmure themselues into a Conspiracie against the Christ of the Lord ? Surely , their rage did not discerne in him the mysticall systeme of God and man ; for had they knowne it , they would not haue crucified the Lord of glory . Yet shall execrable violation bee softned into an ignorance ? shall elaborate malice be excused into so gentle a guilt ? shall the crucifying of our Sauiour be made but man-slaughter ? It is not an errour to pardon an errour : but it is a crime but to excuse a crime . Could the Iewes bee ignorant of his innocence , who was pronounced not-guilty , by his judge ? Who was pronounced innocent , by his Iudas ? Who was pronounced holy , by Iewes amaz'd to silence , and in that to confession , at the power of his innocent syllogisme , If I am guiltie , why doe you not conuince mee ? If I am innocent , why doe you not beleeue mee ? Could the Iewes be ignorant of his office , when as hee so repaired the senses of the diseased , that their sense might justly perswade their vnderstanding to beleeue ? When as he called , by the voice of his power , the dead to a compendious resurrection ? When as he proued his life to be a Commentary vpon the Prophets ? Could the Iewes bee ignorant of his diuinitie , which was as necessary to the actuating of his wonderfull office , as of his wonderfull person ? His diuinitie , which was acknowledged by the Deuils , whom he dispossessed : who , for a moment , did by a greater miracle leaue their lying , then their habitation ; and being tormented vnto truth , admirably confessed him the Sonne of God ? His diuinitie , which at his Baptisme , Heauen reuealed vnto the Baptist , which reuelation he likewise reuealed vnto the Iewes : the best of whom esteem'd him as a man of God ; the worst of whom fear'd him as a man of God ; And he told them what he saw , not in the contriuance of phancie , or by the fallacie of a glasse ; And hee did see the veile of Heauen diuided : as if the diuine persons , who neuer had beene vndiuided , would now sensibly appeare vnited at this the Synod of their Trinitie ; And hee did see the mild embleme of the Holy Ghost descend vpon him ; and he heard the voyce of the Almighty , who was both the father and the witnesse at this great Christning . And shall we yet say , that this light of the World was so obscured in the cloud of flesh , that it was not cleerely presented to the eyes of the world ? shall we yet say , that we doe not sufficiently vnderstand , whether or no the Iewes did sufficiently vnderstand ? shall wee yet say with a bold compassion , Had they knowne it ? and yet wee must say with a safe compassion , Had they knowne it , they would not haue crucified the Lord of glory . The common Iew was the common sense of that politique bodie : his outward soule was able to see the Law : but , for Prophesie , hee was as farre from the vnderstanding of it , as from the gift of it . Hee could with enough ignorance gaze at the wonders of our Sauiour : but it was a greater wonder to worke , in a Iew , a beliefe of these wonders , then to worke these wonders . Yet some did beleeue them and abuse them , vilely apprehending these demonstrations as the impotent perswasions of probabilitie . And some thus thought him to bee the Christ ; yet durst not reueale this cheape opinion : least they should bee excommunicated to saluation , by being cast-out of the Synagogue to Christ and his Disciples . It is the property of a wiseman , not to haue his heart in his tongue : but neuer was it the property of a wise man , to haue a heart without a tongue . The mercie of our Sauiour made the dumbe to speake : but the feare of the Rulers made these speakers dumbe ; thus were their consciences tongue-tied by authoritie . And the Rulers themselues did not more impose this silence vpon others , then vpon themselues : but striuing as much to exceed the people in peruersenesse as in authoritie , vnto their ignorance they added fury . Indeed they could not by the sharpest discretion of their eye distinguish an incarnate God : nor was the Critique Gamaliel able to instruct his Disciple Saul in the Catechisme of this mystery , though Saul's vnwilling ignorance admitted him neerer to pardon and conuersion . But the chiefe of the Iewes , to whom the Gospell was a schisme , politiquely rejoycing in their wisdome and honour , scorn'd the imputation of leuity by a change , and a suspected dejection by this change ; whereby the High-priest of Ierusalem should be abused into an obscure Christian . Wherefore arm'd thus with the affectation of ignorance and the malice of ambition , at what thunder would these startle ? at what vnconceiued almightinesse would this fury turne dastard ? Yet had they knowne it , they would not haue crucified the Lord of glory . And yet by an vnmoued decree this passion was sealed to a necessitie ; and can we then make this predestinated execution depend vpon the will of the vncertaine Iewes ? This dazles the eye , and is a wheele turning in a wheele ; a spheare wrapt in a spheare ; the lowest against the order of Heauen and nature , seeming to giue motion to the highest , the will of the Iewes to the decree of God. Had Festus vpon his judgement-seate heard holy Paul preach this seeming opposition , wee may easily beleeue that without the manners of deliberation he would once more haue cryed-out to our Apostle , Much learning has made thee mad . But wee leaue him to his owne ignorance and an other judgement-seate● and without being rapt to the third Heauen , wee know , that Those things which are necessary in respect of the first cause admit vncertainty in respect of second causes . The crucifying of our Sauiour was necessary cōpared to Gods decree : but it was contingent cōpared to the libertie of the Iewes will : in whom it was choice , and not necessitie to will or not to will the death of Christ . If the Iewes had knowne it , then both the causes of this action , and the action it selfe might haue not beene , and had not beene . But this condition , the knowledge of our Sauiour ( which if it had beene , our Sauiour could not haue suffer'd ) could not be , because the first cause , God , had decree he should suffer . And as God by this decree of his Passion , did not with an actiue concurrence , lay a necessity & guilt vpon the will of the Iewes : no more did hee impose any necessitie vpon the humane will of Christ : but our Sauiour made himselfe a free sacrifice with as much mercy as affliction . For though there were in his humane will a necessitie of obedience to the decree of his Passion , yet was there also a true indifference : this necessity being extrinsecall to his humane will precisely considered , as it was intrinsecall and naturall to his person . But his humane will suffering no violence , did for our sake in the libertie of choice offer-vp his person to the violence of the Iewes . Who were so glad of their ignorance and ambition , that rather then they would fall from their Cleargy-monarchy they would not feare to set vpon God. The brauest sinne that euer was , was ventred in Heauen by an Angell and the basest sinne that euer was , was committed on earth by a Disciple . A Disciple , who had he beene of an intire faith , had beene euen yet of an intire fame , & in our sacred Kalendar enjoyed the place and title of Saint Iudas . Hee was Christ's purse-bearer : whose office vnder such a Master , was in all likelihood of too narrow a commoditie for a large Knaue : yet louing this , more then his master , hee bargaines with the Priests , and takes earnest to be a conuenient Traitor . But heere I must not forget one thing , because our Sauiour has commanded mee to remember it : and that is thy piety , O happy woman , who didst bestow vpon our Sauiour's head and feete a precious oyntment . With thy beautifull haire thou didst wipe his beautifull feete , from which thy oyntment returned sanctified to thine owne head : and by a commanded anniuersary of thy pietie , he hath poured vpon thee the oyntment of a religious fame . Iustly doe I heere remember her , her liberality being the vnjust cause of Iudas his murmuring : and it was he whose thrift did chide at the spending of this oyntment . Now therefore , as if hee had vowed a repaire of this losse , he finds a policie to sell the oyntment , which was already spent ; by selling his master , who was annointed with it . A subtile Merchant , that labourd so with an emulation to engrosse treasure and iniquitie , as if hee would haue contented with Adam for the future tradition and monopoly of sinne . Thus you see , that it is possible , to finde actors for the crucifying of the Lord of glory , and now I thinke , you can beleeue that there are monsters . But now behold a man ! a man , in whom innocence and patience contend for supremacy . His enemies are preparing for his death by malice ; and hee himselfe is preparing for the same by loue . The most of them are at their conspiracie , and he is at the Communion with his Traytour . At which last Supper he himselfe seemes to remember and imitate the goodnesse of that woman , whom hee commanded vs to remember . Shee wiped his feet , and he washes his Disciples ; and would you not thinke that these feet would for euer after goe vpright ? Mee thinkes , when hee came to wash Iudas his feete , his sullen treason might haue expressed it selfe in Saint Peter's answer , Thou shalt neuer wash my feet . Indeed to wash a Iudas was to wash a Black-more . Yet he had more need to haue vsed Saint Peter's second answere , Lord not the feet only , but also the hands and the head . But it would haue beene a mercy vnwelcome to his stubbornenesse , to haue beene washed to an vnwilling cleannesse . His staine was as obstinate as his purpose : and his eares were cauteriz'd as much as his conscience against our Sauious wordes , which preuailed as little with his affection , as with his memory . Christ pointed-out the Traytour first by word : and , as if that had not beene enough , with his very finger ; Hee that I giue a sop vnto , he shall betray me ; nay , with the Traytours owne finger , Hee that dips his finger with mee in the dish , hee shall betray mee . Christ dipt , and Iudas dipt , and Christ gaue the sop to Iudas . Who would not heere haue thought , but that hee , who by his garment and shadow could conferre health , must by his sanctifying hand haue conferred saluation ? Was not heere the finger of God ? And yet heere was not the finger of God. Iudas now found the truth of that vnhappy Philosophie , Euery thing is receiued according to the nature of the receiuer . Christ gaue the ●●p ▪ but Iudas eate it . When straight behold a sad transubstantiation a sop turned into a Deuill ! And now you will thinke it was time for him to leaue Christ's company ; and so indeed hee did for immediatly hee went forth , and it was night a necessary shadow for the melancholy of treason : yet it was but an embleme of his guilt . To conclude supper they sung a Psalme : this was the harmony of the Gospell in a Celestiall Quire , where there was neuer a Iudas , and Christ was the Chaunter . Indeed they had need to sing , whiles yet they had the leisure of company and joy : for , after this meeting , sorrow had contriued the perpetuall silence of their Musique . But leauing their Musique and the Citie they depart toward mount Oliuet , a place where the customary deuotion of our Sauiour enjoyed the practice and happinesse of Prayer . The way was but short , yet our Sauiour made it tedious , not by his company , which was their delight : but by his discourse , which hitherto had bin their delight . Hee tell them that this night he shall be their griefe and danger . They , as not seeing it , make a large promise , though without surety , as much of their constancy , as of their affection . Peter especially makes this promise , which our Sauiour tels him he especially will breake : and that this night , which is the present witnesse of his double protestation , shall be the speedy witnesse of his triple deniall : the Cocke ere morning being to be his watchman and remembrancer . The length of our Sauiours discourse reacheth the mount , where departing from his Disciples about a stones cast , hee enters into a Garden , and the horrour of his passion enters into him . Now , hee is crucified without a crosse the height whereof as it afterward aduanced him , so now the feare of it depresseth him to the ground . In the obedience of his supplication he bowes his knees ; he whose almightinesse could haue bowed the heauens . In the dejection of his thoughts hee fals prostrate on his face , to shew vs the nature of our guilt , that dares not looke-vp vnto heauen : and yet his voice is towards heauen , whiles thrice he begs of his Father , if it be his will , that this cup may passe ▪ this cup crowned full with the bloud of sowre Grapes : and thrice he returnes to his Disciples , whom bee finds heauy as night and sleepe . Whiles he prayes , new terrours seize on him ; and man though vnited to God is so oppressed , that an Angell from Heauen is sent to comfort him . So hard it was for him that ouercame the Deuill , to ouercome the Crosse . But alas had hee not need of almightinesse , for whom there remayned strokes , and whips , and wounds , & thornes , and nailes and a speare ? and shall we thinke an Angell , shall wee thinke one Angell enough against this host of torments ? Can wee with the confidence of words frighten horrour ? His agonie and prayer increase ; and from his mercifull pores flowes a sweat of bloud : which beginnes his passion before the Iewes doe . It pierces and dyes his garment ; O , this would haue beene a relique worth the keeping ! a garment richer then Elias mantle ! a garment animated with bloud , though not to life , yet to a miracle ! The Prophet's loue and sorrow were but little ones ; though his eyes did cast-out riuers of waters , for the destruction of Ierusalem : but behold for our sinnes , euery part of our Iesus does weepe bloud : whose speedie drops seeme to imitate the expedition of the loue that sent them . After which agony of deuotion , on his faint limbes he raises himselfe , and returning to his Disciples rayses them : who willing rather to breake their sleepe , then their faith , arise ; when hee comforts them with a hope of more sleepe , yet tels them that at this time they must sleepe no more : treason and tyrannie by a strange friendship being in a readinesse to set vpon him . Whiles yet hee speakes , loe , a band of Officers are come from the High Priests with Lanternes , and torches , and swords and staues , to take him , who neither meanes to fight , nor runne away : his mercy will not let him doe that , nor his innocency this . Their leader is Iudas guiding them with his feete to Christ , but with his counsell against Christ . When according to the compact and method of the Treason , hee salutes our Sauiour with a phrase and a kisse , enough to haue breathed a Deuill into any man , but Christ : who as much vnderstanding as abhorring his salutation , by a Prophetique question preuents and reueales the newes of his intent ; Iudas , betrayest thou the Son of man with a kisse ? And was there euer such a sight as Christ & Iudas thus vnited ! Did not Christ now also descend into Hell ! From this kissing Traytour hee passes to the sword-men ; his innocencie making him confident to aske them , whom they seeke ! when their businesse and authoritie strait-wayes answer , Iesus of Nazareth . ( They had vntowardly learned to make no difference of persons . ) Hee with a mild courage replies , I am hee ; and immediately , as if hee had come to apprehend Them , they fall downe backward ; they fall from Christ . The blowing-downe of the wals of Iericho with Rams-hornes , though it was no lesse wonderfull , yet it was lesse speedy . And where is now the conspiracie of their ambition ? Where is now the strength of their inuasion ? Where is now the prouision of their armour ? Is it not all made the triumph of his meeknesse . Heere is no heauenly army to ouerthrow this legion of Deuils ; but with a victorious mildnesse they are strucke downe , their bodies acknowledging his power , which their soules denied : their vnderstanding bodies beeing vnwilling to act , what their senslesse soules prompted them vnto . Yet does his pardon giue them strength to rise againe , and againe he askes them whom they seeke , and they dare answere , Iesus of Nazareth . Before , they spake to his humanitie , and his diuinitie answer'd them : but now hee answers them with the patience of his humanitie ; which suffers the sacriledge of their hands and malice . When Peter's zeale , at the captiuity of his master , vnsheathes his sword : and cutting-off the High Priest's seruant 's eare , makes him learne a new Circumcision , which was no Sacrament , but a punishment . But againe appeares the diuinitie and mercy of our Sauiour : who corrects Peter and his fact , replanting the seruant 's eare ; which straight acknowledges and enjoyes his power . Yet they persist in their impietie : and when hee by his power has prooued himselfe a God , they by his patience will prooue him to be a man. And being in the hands of very Iewes , his Disciples , forgetting their master and their protestations , runne all away : euen bold Saint Peter runnes away with his courage , and his sword : euen his beloued Iohn runnes away , breaking the bonds of loue with the strength of feare . O , heere I cannot but stay and grieue that his beloued Iohn also doth forsake him . Sure there is some friend for whom some friend will lay downe a life : and sure there neuer were such friends as Christ and his Apostles : and sure of his Apostles there was none so neere him as his beloued John. The rest were in his company , but hee in his bosome : and does his beloued Iohn also forsake him ? Me thinkes the protestation and perswasion of Saint Paul would haue admirably become the mouth and practice of Saint Iohn , Neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature , no not a very Iew shall euer be able to force mee from the loue and bosome of my Iesus . Yet euen beloued Iohn also does forsake his Iesus ! Whose miraculous hands they bind : the greatest miracle of which was at this time not their power , but their patience . They bind his hands ; foolishly forgetting , that if any of them should lose another eare , as much as in them lay they hindred him from healing of it . Indeed happy had it beene , if Adam and Eue's hands had beene bound thus in Paradise ! But see the bonds of our sinnes , that are able to captiue the hands of Christ ! Who is led by the blind malice of his Iewes vnto iudgement . And is there no good man's eye , who will with an easie teare follow his trauelling affliction ? Is there none that will goe after him , though not to be a partaker , yet but a witnesse of his injurie ? Yes , there is one of more loue then age couered rather then clothed with meere linnen : who being hastily come , and as hastily apprehended , chooses rather to leaue his linnen , then his life , and slipping from their hands runnes as hastily backe againe : and indeed hee runnes away so fast , that I cannot tell you who he is . Yet if the curious please to runne after him , they may peraduenture find him to be the sonne of that man of the village Gethsemane , at the foot of mount Oliuet , who owned the Garden where our Sauiour prayed . The tumult of the night might easily awake him to this vndressed speed : which whiles hee vses in running backe , the Iewes goe forward in their way and malice ; leading our Sauiour first to Annas . They were to passe by his reuerend doore , at which , by way of honour , they present their shew : and he sends him to be presented to the High-priest Caiaphas , his sonne in law ; this was the kindred of these honourable murderers . But whiles this troupe is with our Sauiour , you may looke back , and behold Peter following afarre off , full of loue , and shame , and sorrow . Yet alas , hee returnes but to forsweare himselfe and his master ! In a curious desire he enters the High-priest's hall , a place of temptation and blasphemie : where with as much danger as dissimulation , he mixes with Christ's persecutors ; whom as already he accompanies , so anon , by an vnhappy proficiencie , he must imitate . Conuersation is the last concoction of loue , and does by a secret friendship of nature intimately assimilate . Now the High-priest with an assisting tumult of Scribes and Pharisies does not examine our Sauiour , but tempt him ; and when at their importunitie he has acknowledged himselfe the Christ , he is made guiltie of being God : and straight they practice vpon him the wantonnesse of scorne . They prophane his sacred face with the blasphemy of spittle : they blindfold him in execrable sport ; and then striking him , in jesting inhumanitie they aske , who strikes him . Whiles Christ is thus condemned , Peter is examined , and straight commits an easie deniall of his master : and straight the Cocke crowes , but yet not lowd enough to awake his guilt . Hee is persecuted againe , and too wretchedly sweares an ignorance . A third tempter vexes him , being both an accuser and a witnesse ; and this is Malchus his cousin , whose eare Peter had cut off : which makes Peter feare more then the proportion of the Iewish Law , an eare for an eare . He suspects that this eare will bring in danger his whole head . And hauing but one euasion , though worse then his entrance , he wishes himselfe accursed , if he knowes our Sauiour : when , alas , he knowes that he were accursed , if hee did not know him . And now the Cocke , as if instructed to our Sauiour's prophesie , in his just time crowes the second time ; with the repeated diligence of his wing and voice not more awaking himselfe , then the heauy memory of Peter's conscience , which thus raised before day , makes him vnderstand and bewaile his night of sinne ; nor does hee more hasten out of doores , then doe the teares out of his eyes . Where marke the apt degrees , as of his fault , so of his sorrow . The hast of his repentance begg'd pardon for his deniall : the teares of his repentance begg'd pardon for his oath : the bitternesse of his repentance beg'd pardon for his curse . But now the Iewes are not auoiding , but prouoking a greater curse : and as soone as it is day , in steed of seeing to correct their judgement made by night , they confirme it ; leading our Sauiour from this Cleargy-censure to the Secular execution . When behold the mercy of treason ! Iudas has a minde to bee godly ! and seeing his master condemned by Caiaphas , he is with a swifter judgement condemned by conscience . Now hee repents him of his bargaine : and as if hee could as easily haue beene rid of his guilt , as of his hire , he brings backe the money that would not be put to vse , and though it were fearefully refused , in the presence and Temple of God hee throwes it downe , flying from it as the Priests would haue done from death ; and indeed it was the wages of sinne . His sinne now does acknowledge it selfe and our Sauiour's innocency . This loyall Traytour betrayes his treason . And would you not thinke that now againe hee hath almost vn-Iudas'd himselfe ? shall not Iudas also now againe bee among the Apostles ? Does he not seeme practised in the order of repentance ? He grieues , he confesses , he restores . O , would hee stay heere ! but , Loe , hee departs from the temple & the God of the temple : he departs and hangs himselfe . He that is couetous fals into temptation , and the halter of the Deuill . Hee hangs himselfe , and breakes asunder ; What could you looke for lesse , but that the Dragon should breake with the pitch-ball ? You may remember he conceiued a sop , and now behold hee brings forth a Deuill , and thus by the riddle of damnation hee is both the childe and parent of the Deuill . Hee breakes asunder , and is deliuered of his bowels . It was the wit of justice , hee should lose his bowels , that had lost his compassion . But since Iudas hath left vs , let vs leaue him : and from this spectacle of justice got see our Sauiour the spectacle of injustice , trauelling from Caiaphas to Pilate , and from Pilate to Herod . This was a Iew of a delicate Atheisme : who , in a reprobate joy and phansie , had a most intentiue desire to see a fine miracle or two . But his impietie was seuerely deluded by the silence of our Sauiour ; which changing the tyrants curiositie into scorne , he returnes him to Pilate , clad in a garment of ridiculous honour and simplicitie . But Pilate desirous to free him , not so much by the mercy as the custome of the Iewes , proposes to the easie choice of their pardon , Iesus and Barabbas a murtherer ; and whiles they are heere at their deliberation , as he on the judgement-seate , behold his loue is increased by feare . His wife prompted to compassion not by a bribe , but by a dreame ; sends to her husband to warne rather then request him to desist from judgement ; the trouble of a vision hauing frightned and instructed her : and sure this was the best counsaile shee ere tooke of her pillow . But the people possessed with the Priests demand Barabbas ; which was an impious , yet a fit request : for could there bee an apt●r fellowship then of a murtherer with murtherers ? As for Iesus , as if they would crucifie him twice , they twice cry-out , Crucifie him , Crucifie him . Is now the voice of the people the voice of God ? Sure we are , that the voice of this people is the voice of their Priests ; by whom Pilate being conquered yeelds-vp our Sauiour vnto souldiers , who multiply scourges vpon him , as they doe sinnes and plagues vpon themselues ; as if their madnesse would whip his diuinitie out of him , making it ashamed to stay in so torne a carcasse . But , O you Souldiers , how shall you wish , that a happy palsie had made faint your hands ? And , O thou Lord of glory , how hath thy mercy wooed thy God-head vnto this ignominious patience ? O Lord of mercy , we are scarce more saued by the power of thy mercy , then confounded with the wonder of it : the condemnation of a world being a cheaper losse , then the least effusion of thy redeeming bloud ! Yet the mercilesse souldiers beyond this crueltie scornfully clothe him with a Purple Robe ; though their crueltie in this had preuented their scorne his innocent bloud clothing him with a nobler purple . But now because in the art of crucifying they had no separated torment for the head , by the increase of inuētion they inlarge their science of murder , fixing on his head a crowne of thornes ; and thus , as if he had a distinct soule in euery part , they distinctly murder euery part . And is not now the Lilly verily among the thornes ? This tender head of our beloued encōpassed with the affliction of a crowne ! A crowne neither of gold , nor Roses ! Neither of honour , nor pleasure ! Behold , a goodly fruit ! The Lord planted a Vineyard , and when he comes to gather grapes , he receiues thornes ! They abuse his hand with a scepter of reede ; his hand the power whereof was the scepter ▪ and that their mouthes might sinne more then in wordes , they spit vpon him . But their owne darke eyes had more need to be touched with our Sauiours purging spittle . For had they seene what they had done , they would not haue spit vpon the Lord of glory ! This affecting spectacle softens Pilate ; and by an errour of humanitie taking Iewes to be men , and that their eyes peraduenture might mooue their hearts , he presents him to them with this preface of compassion , Behold the man ! But , alas , Pilate , can any man behold this man ? Will not all eyes bee sooner blinded with gratefull teares ? Or how can they heere behold a man ? A man lost in his owne bloud ! Which striues as much to obscure his body , as his body his God-head ! Yet the vnmooued Iewes with broad eyes of crueltie gaze vpon him . And shall wee yet thinke Deuealion's people a fable ? Sure these children were raised vnto Abraham from stones ! And now they are so readie to crucifie Christ , that they are ready also to condemne Pilate , not fearing to pronounce him a hypotheticall Traytour , if hee does not crucifie Christ . Wherefore through the conquest and policie of ambition he thinkes at once to satisfie the Iewes and God , so to secure his estate and conscience . In the presence of the people hee takes water and washes his hands , protesting himselfe innocent from this innocent bloud . Hee had need to rub hard , that meanes to wash away guilt with so weake an element ; guilt neuer to be washed away , but by the water of repentance and baptisme . It was in his power , as well as in his desire , to haue set him free : but he pronounces him innocent and punishes him : he condemnes himselfe , and crucifies Christ : he deliuers 〈◊〉 beloued Barabbas to their pardon , and Christ to their crosse which now he beares , as afterward it beares him . But in this trauaile toward mount Caluary , his strength is lesse then the burden : and needs must it be a heauie crosse , which was laden with a world of sinnes . Wherefore to hasten the execution , not to ease our Sauiour , they make one Simon carry the weight of the crosse : our Sauiour yet carrying the weight of the sinnes . Happy Simon now eases Christ of his burden : but Christ hereafter will ease Simon of his burden . Whiles he goes on , a multitude of women , forgetting to be Iewes , bestow teares vpon him : whom he exhorts to thrift of sorrow ; bidding them stay their lamentation till a time of lamentation for themselues , and for their children : whose bloud shall bee made as cheape as their mothers teares , when in the vengeance and sport of slaughter , the curse of barrenesse , and a dry pap shall bee a blessing . At last they bring this Catholique sacrifice to mount Caluary , to the altar of the world : where euery part of him is stretcht-out , as the free embleme of his extended mercy . They fasten him to his crosse with violence : but hee was fastned surer by his owne loue . They pierce his hands and his feete with nayles but his heart with their ingratitude ; thus is hee vsed in the house of his friends ! They exalt him on his crosse , arming himselfe against himselfe , and making his owne weight his owne affliction . And now I must cry-out with Pilate , Behold the man , aduanced in the triumph of redemption vpon the Cherub of the crosse ! Or if your tender eyes haue not the hearts to see this spectacle , yet reade the title of his crosse , and sure the first word , Iesus , may comfort you . Yet if the remembrance of his name should proue the remembrance of his sorrow , where will you then , alas , bestow your eyes ? If you looke away , you shall see those that passe by the way , nod their heads at him : if you looke on the ground , you shall see the diuided souldiers at lots for his intire Coate ; which they more respect , then they doe Christ : if you looke among the company , you shall see the vnhallowed Priests prophaning him : if you looke on either side his crosse , you shall see a thiefe made his companion . Whereof one , as if he were his executioner , crucifies him with blasphemie ; though the other crucifies his owne vnbeliefe , and by a new theft steales Heauen at his execution . If yet you cannot behold our Sauiour , behold his Disciple and his mother , whom from his crosse he himselfe beholds . Saint Iohn's loue had now made a recompence for his flight , by conquering his feare to this returne and sorrow . Our Sauiour beholds his beloued Iohn , and hauing nothing left that is his owne but his mother , hee bequeathes her vnto him . But , it may be , you are as little able also to looke on these , who also are crucified with the passion of loue . If then you cannot at all indure these sights , be indulgent to lamentation : Let teares seaze on your eyes , as an vniuersall darknesse does on Iudea . The guilt of the Iewes puts out the Sunne : and yet this huge night which can hide all Iudea , cannot hide the guilt of the Iewes . O how they shall hereafter wish that this darknesse had beene more speedy , that it might haue preuented or excused their violence ? Then happily they would haue pleaded , O had we seene what we did , wee would not haue crucified the Lord of glory . In this forc'd night and agony , this man of sorrowes cries out with a voice as strong as earnest , his fainting humanitie begging aide and release . Thus long they haue afflicted his outward-parts , and now their wit finds a deuice to torment his inward also . In a drouth of combat and torment , hee cries-out , I thirst : and when from this his Vineyard he might looke for wine , behold they vilely spunge him with vngratefull vineger . Being persecuted thus with a swift succession of plagues , in a free obedience he bowes his head , and in the Empire of his Diuinitie and loue , is pleased to die , giuing to the justice of his Father , for a redeeming sacrifice , his troubled spirit . Corrupt Philosophers who now for a long time haue animated the world with a magique soule , may in this truth bury their errour , and now acknowledge , that only this is the soule of the world . Thus they haue crucified him : and now they shall know whom they haue crucified . The Iewes and the Deuils shall know that it was the Lord of glory ; and the whole world shall know that it was the Lord of glory . Behold an angry miracle teares the vaile of the Temple , and by a greater mystery reueales their mysteries . Behold an earth-quake shakes open the graues ; and after the resurrection of this first-borne of the dead , the glad carcasses by the returne of their disacquainted soules can no more then their soules endure the Graue . Behold the stones cleaue asunder , as if violated nature would lend them mouthes to cry-out against the Iewes ; or as if they would pronounce themselues of a softer tempter , then the hearts of men . And now there is a religious earth-quake in the heart of the Centurion : from whose inspired mouth proceeds a voice articulated by faith and wonder ; pronouncing the innocence and diuinitie of our Iesus ; and euen the Iewes doe smite their breasts , as if their hands insteed of repentance , should soften their hearts . But his friends neerest to him in affection , stand afarre off : to whom it is a death not to dye with him . And indeed none of them did die by martyrdome ; the Lord counting the torment of this spectacle equall vnto it . His friends stand afarre off : yet farther from comfort , then from him . O how may wee imagine his tender mother weepes ? How may we imagine she now cryes-out , O my sonne Iesu , O Iesu , my sonne , my sonne ! This is a more wounding lamentation , then the mourning of Hadadrimmon in the valley of Megiddon ; when the good Iosias , when the beloued Iosias fell vnder the sword , of Pharaoh . Now the souldiers come to examine the execution to see if these , the late prisoners of the Iewes , be now become the prisoners of death : and finding the two theeues breathing still , in the custome of vaine crueltie on malefactors , they breake their legges : when , alas , their soules were readier to runne away , then their is bodies But , to our Sauiour , being already dead , they are pleased to shew a negatiue mercy . Yet one to prooue himselfe more senslesse then what he wounds , now pierces his side : as if beyond the expulsion of his soule , he would not leaue in him the forme of a carcasse , When behold , an instructing mysterie flowes from his side . Water flowes out , as if it would present vnto the souldier the innocency of our Sauiour : bloud flowes out , as if it would present vnto the soul ther the admonishing horrour of his owne guilt . It was vile , to wrong the innocent : it was inhumane to abuse the dead : but it was execrable to violate the Lord of glory . But the glory of this Lord shall now dispell this night of sorrow . Now weepe not , that hee died : but rejoyce that hee died for you . It was his loue that hee would redeeme , as it was his power that he could redeeme . So he did redeeme , as be did suffer , hee suffered not in his diuine nature ; but by the ●nion of his diuine nature : hee red●emed not in his diuine nature ; but by the union of his diuine nature . For from a double nature his mysticall vnitie did arise : and as his soule was a diuinitie to his body ; so was his diuinitie a soule to his humanity . To create man , God ●reathed a spirit like himselfe into him ; him to redeeme man , God himselfe entred into him ; and though the diuinitie could not hee crucified ; yet was the vnion of it with the passion of the humanitie , counted as the passion of the diuinitie . Thus by the bountie of interpretation , and communication of proprieties , they verily crucified the Lord of glory . Whose carcasse now as cold as death raises a flame of loue in the breasts of Ioseph and Nicodemus . Ioseph in a couragious Christianitie goes vnto Pilate , and begges the body . When Christ was aliue , Iudas sould him ; and now he is dead , Pilate giues him away ; whose body though it were preserued by the diuinitie , yet Nicodemus sweetens it with Myrrhe and Deuotion . They wrap him in a linnen cloth , not so much concealing his nakednesse , as expressing his innocence . They lay him in Iosephs Tombe , which was in a garden ; and was not then this garden Paradise ? It was a glorious sepulchre ; as if , by the prophesie of loue , it had been proportioned to the guest . Whose bodie being heere entertayned with magnificent pietie , his illustrious soule forces a triumph in Hell , crucifies the Deuill , and ouerthrowes the tyranny of damnation . He does not take away damnation , but contract it . And now you see , after this redemption of our Sauiour , you may like Thomas put your hand and faith into the wound of his side , & receiue saluation . You may behold the opening mouth of this wound , which with eloquent bloud inuites you to faith and loue . You may behold the Lord of glory comming from Edom , with his died garments from Bosrah . This is the Lord of glory : glorious in his apparell : glorious in his nakednesse : glorious in his mightinesse to saue . Wherefore art thou red in thine apparell , and thy garments like him that treadeth in the Wine-fat ? Thou hast trodden the Wine-presse alone , and of the people there was none with thee . O , what did cause these soundings of thy bowels , and of thy mercies towards vs ? Who can expresse thy sorrowes , and thy louing-kindnesse towards vs ? Who can expresse what thou hast done for our soules ? Thou wast afflicted , thou wast despised , thou wast whipt , wounded , bruised , condemned , sacrificed for our soules ; thou wast made a seruant of death , thou wast numbred with the transgressours , thou madest thy graue with the wicked for our soules . Wherefore God has highly exalted thee , and giuen thee a name aboue all names ; that at the Name of Iesus euery knee shall bow ; of things in Heauen , and things in earth , and things vnder the earth ; And euery tongue shall confesse that Iesus Christ is the Lord of glory ; And the foure and twentie Elders shall fall downe before the Lambe , with their Harps and golden Vials full of Odours ; and in their new Song shall they prayse thee ; And the Angels about thy throne , euen ten thousand times ten thousand , and thousands of thousands shall say with a loud voice , Worthy is the Lambe that was slaine , to receiue power , and riches , and wisedome , and strength , and honour , and glory . Therefore with Angels and Arch-angels , and with all the company of Heauen , wee laude and magnifie thy glorious Name ; euermore praysing thee and saying ; Holy , holy , holy Lord of glory , Heauen and earth are full of thy glory , and of thy mercies . The Angels in Heauen wonder at thy mercies : the powers of Hell tremble at thy mercies : thou thy selfe triumphest in thy mercies : and the sonnes of men rejoyce in thy mercies . Wherefore , O thou that takest away the sinnes of the world , deliuer vs : by thine agonie and bloudie swear , by thy crosse and passion , by thy precious death and buriall deliuer vs ; And wee will fall downe before thy glorie : and we will sing praises vnto thy mercie : and we will triumph in the victorie of thy bloud : and we will for euer euen for euer acknowledge , that , Thou the crucified Lord of glorie art the Christ of God , and the Iesus of men . The end . A Sermon preached at Saint Marie's in Oxford on Easter-Tuesday , 1623. 1. CORINTH . 15.20 . Now is Christ risen from the dead , and become the first-fruits of them that slept . IT were vnnecessarie art & feare to stir●e to keepe the liuing awake with a preface ; when as the dead are at the businesse of a resurrection . Wōders & blessings are aboue their auditors : who must be glad to be sta●●led to the newes . Now was our Sauior task'd with his most vnweildie miracle . His mercie had before bestowed many vpon others : but now his power tries one vpon himselfe . His diuinitie acts a miracle vpon his humanitie ; repairing this second Trinitie of his person from the immortall ruines of a God , a soule , and a carcasse . Three dayes did hee consecrate for the performance of this wonder : and three dayes doe wee consecrate for the perswading to this wonder ; which should haue beene the joy , and was the shame of the Apostles : who were slow to apprehend it , though Christ was their Schoole-master . They had not as yet learned their owne Creed : which , their peruerse sense was pleased to bee taught , not so much by our Sauiour , as by his sepulchre : whose opening mouth , when it sent forth Christ the Word , pronounced his Resurrection , which is the Epitaph of God. Thus did the ambition of the gra●e instruct the preuented Angell : and though it cannot , as the multitude of Tombes , with the voice and conquest of proud Death , tell vs whom it does captiue ; yet does it remember to vs , whom it did . Which assumed triumph of death , is as short as its combat . Ioseph's deuotion bestowed this Tombe vpon our Sauiour ; but our Sauiours victorie bestowed it vpon death : which , since his Resurrection , has lien buried in his tombe . But can a dead man bee warmed againe into life ? And can the lungs that haue forgot to breathe , learne to breathe againe ? Faith indeed can answer this with as much ease as speed ; and being honoured with an imitating omnipotencie , can with a coequall extension of assent apply it selfe to the number and degrees of Gods actions . But , as hard it was to raise the faith , as the body , of Saint Thomas : nay , it was his body , that caused him to beleeue the Resurrection of Christ's bodie ; which was a way of faith , more certaine then gratefull . Yet must the vnderstanding bee so raised , before it can beleeue that the bodie can bee raised ; that the diuine indulgence does gradually chastize the difficultie by the length of instruction . For scarce had man viewed the materials of his Creation , when straight hee was practised vnto an essay of this second Creation . When Adam descended into sleepe , there was a Resurrection of his rib , which awaked into a woman . Did not mortalitie then put on immortalitie , when a senselesse bone was so endued with reason , that it could apprehend its owne preferment ? Mee thinkes , the Chymique might hence extract an easie Rhetorique for his promotion of metalls ; and , without an Apologie , teach that vsurie of art , And heere too , was an imployed legacie , a woman bequeathed to time , to multiply resurrections . Which yet were almost reduced to a despaire by her degenerating Nephewes : whose crimes had forsworne or scorned the resurrection of their bodies , and did more ouerwhelme them then the floud . Yet then looke vpon Noah with joy , as the Lord did with fauour ; and when the olde and the new World were distinguished and continued but by an Isthmus , from Noah's wife the Arke of mankind , see a new resurrection of man ; and from his floud a resurrection of the world . But will you see a raising without death or sleepe ? Behold Isaac as neere the stroke as the hand of his father , arising from his Funerall pile ; and at this resurrection too there was an Angell remoouing though not a Tombe-stone , yet a Knife more exorable then the sword which the Angell in Paradise did shake ; whose threatning edge was as deuouring as its flame . But heere was a sacrifice offered , yet not slaine : and though not slaine yet accepted . But peraduenture it will more gratefully frighten you to see a man taught to bee buried aliue , and more yet , to liue after his buriall . Behold then Ioseph from the tombe of his prison rising vnto a triumph as eminent as his innocencie : which had before conquered his passion , and now his affliction . Behold in Ioseph the mysticall bodie of our Sauiour ; a body admirably mortall and incorruptible ; a body that suffered rather the graue then death . And will any man now count it such a wonder to see the fetters fall-off from Peter ; when they had learned the religion from his Masters winding-sheete , which fell at his feet when hee arose ? But if the eye and courage of your faith will venter farther , and see the actiue horrour of a graue , behold Ionas his quicke tombe made a tombe of saluation to him . Three of our dayes hee lay struggling in his new night of amazement , as if he had found an Aegypt in the Whale , and did acknowledge that watry Purgatory . At last the graue by a new instruction cast-vp the liuing . The Whale was no more a Sepulchre , but a fish ; and Ionas no longer a coarse , but a Prophet . Hee had surely died , if hee had not beene buried . And heere was a resurrection , though not a reuiuing ; a resurrection from disobedience and the Whale . Thus this rare An'choret and his tombe were both aliue : but the tombe of our Sauiour was as desperate as death . What could be expected from a graue and a carcasse ? Yet behold this carcasse reuiue into a man ; nay , into a God! And I may rightly say , behold : for he did rise , that wee should behold him ; and at that time wherein we might behold him . He rose , when night rises into morning , and at this pregnant season , when winter is quickned into the spring . Now did the day-spring visit vs from the graue . It was on the first day of the Iewes weeke , a weeke well begunne ; and is was the first day of the Christian Creation . If you will turne ouer the notes of time , you may beleeue that Pharaoh , as on that day of the yeere , was inuaded by an host of waues , which conquering his Chariots , made him without wheeles hurrie faster vnto Hell ; Whiles Moses led his Israel through the Wildernesse of the Sea , passing from the shadow of death in that monument of waters . Did not our Lord also leaue his tombe with an equall and contrary wonder ? Then were the waters made firme , rising into Alpes ; as now the earth was made to quake like the waters ; And well might it tremble , when the Lord conquered it and forsooke it . The Angell too made a little earth-quake in the graue , when he remoued the mightie stone : with which the vaine few tryed to oppresse our Sauiour after death ; as it he would haue sealed him vp , to an impossibilitie of resurrection . But since the Angell has opened the tombe for vs , shall we goe see the place , whence Christ is risen ? And yet wee shall not make such hast , but that the speedy deuotion of the two Maries will bee there before vs : whose feete were as swift as their loue , and their loue as time ; nay , more swift then time , which hindred them by the delay and command of their Sabbath . A Sabbath it was , but only of their bodies , which , whiles our Sauiour lay buried , were but the sepulchres of their soules ; their soules , that found no Sabbath , till they found the Lord. They came with prepared spices and oyntments for him , whose diuinitie did preuent Balme , and esteemed their pietie of a more precious sweetnesse , then their oyntments . But will you see this loue languish into feare , and this feare againe strengthned into joy ? They are no sooner in the sepulchre , but that they find it as empty of our Sauiour , as it was full of wonder ; and insteed of the body of the Lord they behold the Angell of the Lord sitting vpon the stone , which he had conquered to obedience ; as if hee meant to rest himselfe in triumph , after the conflict of his miracle . His rayment was white as snow , which he did imitate in puritie and descent . His countenance was like lightning , or more wonderfull : for , that is of so instant a terrour , that it is the object rather of our memory , then our eye ; but this with courteous majestie was patient to be beheld . The women with the dutie of feare beheld it ; being quickly encouraged by the angell , but first by their innocence . The souldiers beheld it too , though with such guiltie faintnesse , that they seemed to striue as much to shame their sexe , as their profession : being at once almost disarmed of their weapons and soules . They became as dead men , and were rather the prisoners , then the keepers of the graue . But in the meane time , the angell comforts and instructs the women , who now are his Disciples ; and receiuing commission to preach the resurrection of our Sauiour to the Disciples of our Sauiour , they haste out of the Tombe , with the confused expedition of feare and joy . Was not this a strange pilgrimage to runne from the sepulchre of our Lord ! But it was yet more strange ; they seeke the Disciples , and find Christ . It was a comfortable mistake ! And indeed hee did comfort them with his presence and speech ; When immediately they fall on their knees , at his knees , in loue & worship holding him by the feet . O how glorious are the feet of the Lord of the Gospell ! The Gospell of whose resurrection these female Euangelists are againe sent to teach ; and the first schollers which they must teach , must be Christ's Disciples . When , to shew their obedience to be as readie as their loue , they depart euen from Christ to their dutie ; and speedily find Peter and Iohn for their auditours . Heere was zeale and tendernesse ; the fiercest and the mildest of the Apostles ; as if they had beene left together to temper one another . And these no sooner heare the newes , but straight they runne as fast to the tombe , as the women did runne from it . Iohn came first vnto it : but Peter went first into it ; Loue was swiftest ; but zeale boldest . When they are entred , they find Christ's victory acknowledged by the linnen clothes , his spoiles of death ; and these spoiles too had beene diuided ; the napkin of his head being laid by it selfe . It seemes , the angell at our Sauiour's resurrection attended to bee a witnesse of it to the women , and leaue a witnesse of it to the Disciples . Thus , that he was not stolne away , appeares by the inconuenience and leisure of his vndressing , and by the method of the linnen : which the frightened policie of the souldiers did no more touch , then obserue , and they no more obserued it , then did the women : who after the sight of the angell , had their eyes as much amazed as their minds . The souldiers too did more tremble then watch : but the Disciples had lesse feare and more time ; besides , they learned somewhat , which they were not taught ; and could now teach the women this newes of the graue . But did hee rise but from the graue ? This is the newes but of his bodie ; yes , hee did rise also from the damned , who are dead too , as much in judgement as to nature ; Though some are as vnwilling to haue Christ descend into Hell , as to goe thither themselues : and in a dangerous Brachygraphie write the Creed so short , that without the commission of an Index Expurgatorius , they quite leaue out the article of the descent . But , what an vnmannerly ingratitude is this , to accept of Christ's benefits , and denie his wonders ? They will enjoy his conquest of Hell , and yet they will not let him goe to conquer it . Ought wee not to make greater the glory of Christo and can wee make lesse the power of Christ ? Let then our pietie behold and wonder to see Heauen descend into Hell ! to see againe Gos●●●● in Aegypt ! The Deuill had beene before in Heauen ; and now God is pleased to goe into Hell ! The arch-angell conquered the Deuill in Heauen ; and now God conquers him in his owne Empire , and makes his Empire his Dungeon ! Wee ouercome the Deuill by flight ; but God by inuasion . Yet who would not stand amazed to see God with the Deuill ? Had the Manichie beene now , hee might heere at once haue behold both his Princes Mee thinkes , our Sauiour now turned Sampson's Riddle into a Prophesie , which hee expounded and fulfilled . Did not out of the eater come forth meate , and out of the strong came there not sweetnesse ; when from the jawes of Hell by Christ came forth saluation ? Now whiles the soule of our Sauiour was triumphant in Hell , his bodie was obedient in the sepulchre : his diuinitie being as his soule , till it recalled his soule , and made the whole Christ change an age of three and thirtie yeeres into eternitie . Loe , heere is the Lion of the Tribe of Iudah , whose almightie strength vouchsafed to couch vnder the power of the graue ; and , Loe , the glorious indignation of his loue , has rouzed him vp againe from the sloth of death ! Will you behold how hee was raised ? behold how the potter workes vpon the wheele : he takes clay ; he makes it a vessell ; and this vessell being marred in the hand of the potter , he makes it againe , as hee best pleases ; Christ was immortall clay , and earth purer then Heauen ! When , by the wonder of omnipotency , the Creator and the creature were made into one ; and of one matter did consist both the potter and his pot ! From this broken clay there did arise the same , and a renewed Christ ! That hee rose in the earnest of a body , his owne mouth did testifie , when hee said nothing ; proouing it by the authoritie of food , which he did eate with his Disciples . Could any man in this point be yet an infidell ? If any could , see how he conuerts them ; Hee lets Thomas disgrace himselfe to a beliefe , and by his distrust mercifully and miraculously increase his faith ! Can any doubt that hee was renewed in a bodie of glory , when he was full of God ? Know you not that his body was indeed the Temple of the Holy Ghost ? Was hee not renewed in a body of glory , whom the doores that were shut , when hee entred to his Disciples , did obediently acknowledge to be the King of glory ? And though hee were patient vnder death three dayes , yet since the first part of the first was spent before he died , and the last part of the last , after hee reuiued ; there was the number , but not the length of three dayes ; and thus hee made so short a change seeme rather a sleepe then a death . And , O , but to consider heere , as well the wonder as the change ! Doe but imagine , that in the dawning birth of the morning , you saw the reuelation of a graue emulating the morning : a coarse rising with more comfort and glory then the Sunne : a winding-sheet falling away as an empty cloud : the feet and hands striuing which shall first recouer motion ; the hands helping to raise the body ; the feet helping to beare both the body and the hands : the tongue so eloquent , that it can tell you , it can speake againe : the eares so pure , that they can perceiue the silence of the graue : the eyes looking forth of their Tombes , as if they were glad to see their owne resurrection : Would you not bee as much affrighted , as instructed with this power of a God ? Would you not be turned into very coarses , to see this liuing coarse ! Would you not be strucke as pale , as the winding-sheet you looked-vpon ? But , when all this shall bee done , as well in mercy , as in majestie : as well to raise you to a hope of eternall life , as to strike you with a remēbrance of a temporall death : as well to make you like vnto God , as to make you know you are yet not like vn-him : O , how will you then at such compassion dissolue with compassion ; as if you would hasten to the like resurrection ! How will you then kisse those hands , which , before you feared ? How will you then with stedfast eyes examine and adore the resurrection of that body , which is the hope and cause of the resurrection of our bodies ! For therefore did hee raise himselfe , that hee might raise vs , and so become the first-fruites of them that sleepe . But shall wee rise too ? and shall dust againe bee taken-vp , and breathed on ? Shall euery man by this second Adam be made as wonderfully , as the first Adam ? And yet shall we want faith , when God wants not power ? Or , shall we thinke it harder to vnite the bodie and soule , then to make them ? It were an impious discourtesie to deny that to God , which God denied not vnto his seruant . Did not the widow of Zarephah , thus receiue a sonne by Elias , who yet was neither the father of it , nor the God ? Nay , did not his seruant doe more for the Shunamite , to whom hee promised a sonne before hee was conceiued , and restored him after hee was dead ? Nay , did not the bones of this Elisha giue life to one , that was as dead as themselues ; teaching him to confesse the mercie of a graue ? It is especially an act of the mercie of the liuing God to giue life to the dead : yet by a greater mercie hee makes it an act of his iustice ; freely binding himselfe to admit our boldnesse , not so much to to request as to claime a resurrection ? For shall the bodies of the Saints bee more remembred by their tombs , then by their labours ? or shall they bee worse oppressed with death , then they were with their torments ? or shall their soules with an enuious inequalitie vsurpe and enioy the purchase of their bodies ? shall those eyes , whose deuotion did still watch or mourne , for euer want respect as much as sight ? shall those hands , that haue been free in extending themselues and mercie to the poore , be for euer bound by the ingratitude of death ? shall those knees that haue bowed with such willing reuerence , bee so held downe by the violence of mortalitie , that they shall neuer rise vp againe ? Where are then thy teares O Dauid , if thy eyes shall not enioy the happinesse of their owne sorrow ? Where are then , O Iob , thy faith and patience , if thy body bee now as much without hope , as it was before without rest ? Where are then , O Esay , thy victorious sufferings , if after the ignorant furie of the Saw , and the schisme of thy bodie , thy bodie suffer a wilder dissociation from thy soule for tedious eternitie ? Where are thy trauels then , O Paul , if after thy Christian Geographie , and conquest of Paganisme , thou liest for euer confined to the dull peace of a graue ? No ; the almightie , which made man with such wisdome of art , wil neither lose his glory , nor his worke ; But , as he made his greater heauen for his angels , so made he the lesser and mortall heauen of mans bodie for his soule , and will make it as eternall as his soule . There is more excellencie of workmanship in the soule : but more varietie in the bodie . The soule does more truly expresse God : but the bodie more easily . The soule judges best : but the bodie first ; and though the eye of the soule does behold the works of God more cleerely : yet does the eye of the bodie behold them more properly . Nay , should the bodie not bee raised to life and heauen , how great a part of heauen and that life would be lost , whiles not enjoyed , and be as vnnecessary , as it is wonderfull ? God hath prouided joyes , which the eye hath not seene , nor the eare heard ; but , which the eye shall see , and the eare shall heare , and without the pleasure of a traunce , for euer possesse , as much without errour , as without measure . Such honour will the Creatour of our bodies doe to the bodies of his Saints ; they shall acknowledge corruption , but ouercome it : they may in their journy be the ghests of the graue : but at last they shall bee the inhabitants of Heauen . Yet the Lord cannot hereafter so much honour humane flesh by raysing it , as hee has already by assuming it . It was before his seruant , but now his companion . That was a resurrection of the flesh , when it was raysed vnto God : but the only resurrection of our flesh is , when it is raysed to the soule . At the day of judgement , though there shall be no marriages of sexes , yet there shall be of parts : when soules shall be vnited to bodies in so intire and inexorable a matrimony , that it shall admit no hope nor feare of a diuorce . Neither need wee feare , in the jealousie of this match , the ignoble parentage of the flesh : since what it wants in birth is supplied in dowry ; and flesh is now become such refined earth , being made wonderfull in shape and office , that the soule may be thought to be scarce more noble , but that it seemes more reserued , by being inuisible . And yet you may obserue the bodies emulation : which fals before its resurrection , into such atomes of dust , that they are with as much difficulty to be seene as to bee numbred . But , notwithstanding that these principles of earth be thus diuided among themselues , yet are they not diuided against themselues , retayning still though not an appetite , yet an obedience to resurrection ; Nature has not lost this , and God will supply that ; and as easily vnite as distinguish each dust . To yeild to this truth , is the Creed of the Creed . If therefore any man's faith in the assent to this mysterie , should bee as weake as his reason , hee may helpe both his reason and his faith , by his sense : by which they shall either be conuinced , or perswaded . If you will bee but as bold as antiquitie , you may propose vnto your selues the solemne Poetry of the Phoenix , a creature rarer then the resurrection , though not as admirable : in whose ashes you may find the fire of life , expecting but to be fanned to the resurrection of a flame ; as if this creature by the mystery of death , would by a fire both perish and reuiue ! But without the courtesie of supposition , you may in earnest behold the Eagle shoot-forth new quils : wherewith may bee written and testified his endeauour of immortality . Thus does God teach nature how to teach vs mysteries ; and without the Magicall studie of the language of birds , to vnderstand without their voice , their secret instruction . But peraduenture you wil think , that to discerne this truth in the nature of the Eagle , will require a sight as sharpe as the Eagle's ; remooue then your eye from the foules of the aire , but to the trees wherein they nest ; and with a negligent view you may obserue , how after the nakednesse and death of winter , they bud afresh into life and beautie . Yet why should we in the sloth of this easie contemplation studie so broad an object ? Let our eye with more gratefull industrie confine its prospect to the small seed of corne ; and at least take the paines to see the paines of the husbandman . And shall wee not admire at the delightfull arithmetique of nature , to behold a seed , whose hope seemes as small as it selfe , by being cast away , to bee found ; by destruction to receiue increase ; and from the same furrow to haue both a buriall and a birth ! Thus then we see that the body is able to shew that it selfe may rise : but now the soule will proue that it must ; and with such friendly eloquence helpe its first companion , that by the vnion of loue , it will preuent the resurrection . For , should the soule for euer want the body , should it not want both perfection & wonder ? Is not the soule most perfect , when it is most noble ? and is it not most noble , when it is most bountifull ? and is it not most bountifull , when it giues life to the dead ? Is it not likewise most full of wonder , when it is thus perfect in that which is imperfect ? when it mixes with corruption , and yet is incorrupt ? when it is most burthened , and yet most variously actiue ? Thus , by this necessary inclination of the soule , the resurrection is as naturall in respect of the vnion , as it is aboue nature in respect of the manner . But now see the curious zeale of the soule ; It will not only haue a body againe , but in a precise societie it will haue only its owne againe . For the preseruing therefore of such numericall identitie , there shall bee wonderfully restored the substantiall vnion , which is but formally distinguished from the parts vnited . There shall be restored the personalitie , and lastly the natiue temperament , which does containe the indiuiduating dispositions , whereby such a matter has a pecullar appetite to such a forme . Which matter by vertue of such inclination remaynes formally the same , though it may be varied by extention ; as when the infant shall be raysed into a man , the person shall bee enlarged , but not multiplyed . But the vnruly wit of Philosophie will here demand , how they shall rise with their owne bodies , who when they liued , had not bodies of their owne ; being not only fed with the flesh of men , but descending also from parents nourished with the like horrible diet ? For , by this wild reckoning , there will bee such a Genealogie of debt , that the bodie of the Nephew must peraduenture be paid to the great Grand-father . To which , some Christians doe reply with as much impertinent deuotion , as vnwarrantable subtiltie , without necessity attributing to Gods Omnipotencie a totall supply of new bodies , which , for the preseruing the numericall identitie , shall bee endowed with the former temperature . But surely we ought to judge it a safer modestie , not to satisfie reason , then to offend Religion . And , since we must rise in our old bodies without all sophistrie , wee may more temperately beleeue , that the diuine wisdome has decreed and prouided , that there shall neuer be any humane bodie , which shall totally consist of other humane bodies ; It being harsh to say , that the same body is raised , when there are only the same reproduced dispositions ; and as absurd to affirme , that such dispositions , being the speciall accidents of a former matter , should be transferd vpon another . You see then the sacred eagernesse of the soule ; It will neither loose nor change a dust ; nor will it only possesse , but also adorne the body . Mankind shall feele and expresse a youthfull spring : the walking-staffe and the wrinkle shall bee no more the helpe and distinction of age : and death it selfe shall suffer climactericall destruction . O , how the wonder will almost out-act faith , when the infant and the dwarfe shall be made a proper man ! When the limbes exhaled with famine , shall bee replenished with as much miracle as flesh ! When the child that left its soule , before it left the wombe , shall in an instant without growth , be as bigge as the mother ! when sleepe shall bee commanded from the eye-lid , no more by care , but by immortalitie ! which shall chase death out of nature , and with importunate triumph cry-out vnto the graue , O earth , earth , earth , heare the voice of the Lord ! Thy dead men shall liue : with their primitiue bodies shall they arise : awake and sing you that dwell in dust : for your dew is as the dew of herbs ; by which blessing you shall bee made as glorious , as fruitfull . And since that fruitfulnesse is the gratitude of nature , let it remember vs as much to acknowledge as enjoy the mercie of that power by which wee rise ; And wee may most justly and easily remember by whom wee rise , by remembring him , by whom we fell . Yet , if wee behold the originall of their humanitie , wee shall find , that they were both without sinne , and that the first Adam had his best paradise within himselfe . But when hee was fallen by the weaknesse of the woman , that was made for his helpe ; neuer did woman prooue a strong helpe vnto man , before the Virgin-mother of Christ God and man ; And then , though the first Adam had eaten vp the apple , the second Adam swallowed vp death . He had before made the poore man take vp the bed of his sicknesse and walke : but hee himselfe was the first , that euer tooke vp the death-bed and walked . Yet some , before our Sauiour , borrowed a phantasticall resurrection , as Saul's equiuocall Samuel ; and some rose in earnest , but to die againe in earnest ; as supererogating Lazarus , that paid to nature one death more then he owed . But our Lord is risen with as much perfection as power , and with as much power as loue and glory . The Poeticall Chymiques tell vs of an Alchymisticall man at the earth's center : who by a sphericall diffusion of his vertue , does like a subterraneous Sunne improoue metals to a metamorphosis yet new . Which , as it is bold in the fable , so by a deuout mythologie may bee made modest in the morall . And this secret workeman shall be our Sauiour , whose vertue was so dispersed into the bowels of graues , that at his resurrection he improued carcasses into Saints : who were the witnesses and attendants of his power . Indeed to aduance the head without the members were so vnnaturall , that it were more like an execution then a preferment : and it were stranger to see a Leader without his souldiers , then without his armes ; besides , were it fit , that when the master rises , the seruants should lie still ? Thus then they were raised ; and as much to holinesse , as to life . It was not only a resurrection ; but also a consecration . Christ was the first of them that rose , nay , he was the first-fruits of them . Hee had the precedence both in order and vertue . The first-fruits were the first handfull as acceptable as ripe ; by a bountifull mediation obtayning holinesse and entertaynment for the rest . And this first offering did commend it selfe vnto the Lord rather by the speed then the quantitie . The Iew offered this at his owne home ; and it was as domestique as his thoughts : being a present of eloquent simplicitie , which at the same time did honour and ouercome the Almightie ! O , how our Sauiour made this figure solid , when at once he conquered for vs death and heauen ! Hee was but the first handfull of corne , and yet as powerfull as small : making all the rest of a like holinesse , though not of an equall . But there were greater first-fruites , which the Iew went to pay at Ierusalem : and as the first were an offering of humilitie , so these of pompe : those did more set-forth the thankfulnesse of the labourer , and these the munificence of the Lord. If you will take the word of the Rabbines ( whom in the story of Custome wee haue no more need to suspect , then they had to faigne ) when the husbandman carried-vp these fruits to the holy Citie , hee had a Bull went before him ; whose hornes were gilded , and an Oliue garland vpon his head . This was the picture of his masters affection and estate ; as if by the impetuous beast hee would expresse the courage of his joy : by the gilded hornes the riches of his plentie : and by the Oliue-garland the crowne of his peace . Behold the displayed Heraldry of his happinesse ! And that it might bee increased by applause , a pipe played before them , to charge all to take notice of it , vntill they came to the mountaine of the Lord. Shall not these first-fruits be likewise payed at our great Resurrection ? shall they not bee brought to the heauenly Ierusalem ? shall they not haue Angels goe before them ? shall there not bee crownes likewise prouided ? and shall they not be vshered with the voice of a trumpet ? It was the sound which the Iewes vsed at their brauer Funerals ; and may it not then fitly bee vsed , when they shall awake againe from their tombes ? Till Christ was risen , those that were buried were dead : but if wee once but name him the first-fruits of them that rise , let vs no more say they were dead , but that they slept . Yet all before the Resurrection shall not sleepe : but some shal insteed of rising be only new-dressed , by being clothed with incorruption ; and so haue rather a change of rayment , then of life . They shall not put-off their bodies , but their mortalitie ; and bee made like Christ both in the truth of the Resurrection , and in the glory . The Eutychian shall then confesse , that the two natures in Christ are not mixt , though joyned ; and that his humanitie though exalted is not changed . The Vbiquitary shall then see , that Christ's body may be seene : and it shall certainly prooue , that it is not euery-where , by being not in the graue , whence it is risen . The Pythagorean shall then recouer the possession and acquaintance of his vagabond soule ; and the Saducy shall then arise in that body , in which he denied the resurrection of the body ; and with his bodily eyes see the errour of his soule . Since then our Redeemer is as eternall in his flesh , as in his God-head : since the souldiers feare acknowledged his resurrection , which their malice denied : since we must rise both by his authority and example : let our rising not only follow his , but also imitate it . As then the day of death and the peace of a Sabbath went before the Resurrection of our Lord : so let the crucifying of our vices , and the quiet contemplation of eternall joyes goe before the glory of the Resurrection . So shall it be vnto vs , as it was vnto our Sauiour , a true Passeouer , who passed thereby from this world vnto the Father . So shall our hope bee as certaine as our rising : so shall our soules rise as well as our bodies , in that day of wonder ; When the last earthquake shall shake-vp death : when the oecumenicall voice of one trumpet shall bee lowd enough to whisper-vp drowsie mankind : when loose dust shal with the warmth and moysture of bloud bee kneaded into man : when the tribute of dispersed and deuoured limbes shall bee paid-in from all countries and creatures : when there shall be a Resurrection of disease , of sleepe , of death , of the winding-sheet , of the graue , of rottennesse ; all which shall be purified into health , into watchfulnesse , into life , into a robe of glory , into a throne of glory , into immortalitie : when there shall bee a Resurrection of earth and heauen , which shall be both renewed : when there shall bee a Resurrection of God himselfe ; whose glory , which seemed buried in this world , shall illustriously arise in the face of heauen & earth : when there shall bee a new Resurrection of our Lord Iesus ; who shall no more arise from the graue , but from heauen : when the Iew and hell shall tremble , & those wounds of glory appeare , which are the bloudie seales of our saluation ! So raise vs then , O thou Lord of life , vnto holinesse of life , that when these things shall come to passe , wee may not only rise in judgement , but also stand in it ; and in these bodies both behold and follow thee into thy Heauen that glorious body prepared for the glorified bodies of thy Saints ; where thy crucified body sits at the right hand of thy Father : where thy glorious company of Apostles praise thee : where thy goodly fellowship of Prophets prayse thee : where thy noble armie of martyrs praise thee ! And with their bodies , O let our bodies find a labour to be learned in Heauen , and let our soules euen there feele a new affliction , that whiles we cannot grieue enough that we cannot prayse thee enough , our increasing gratitude for our bodies resurrection , may be our soule 's eternall resurrection . The end . A Sermon preached at Christ-church in Oxford on Ascension-day , 16●● . 1. PETER , 3.22 . Who is gone into Heauen , and is on the right hand of God , Angels , and authorities , and powers , being made subiect vnto him . FOr man to goe into Heauen , is almost impossible : for God to goe into Heauen is impossible . To vnderstand then the wonder of Christ's ascension , we might wish that our soules could but ascend like his bodie : which , whiles it was on the earth , receiued motion from his soule ; but when it left the earth , receiued motion from his Diuinitie ; without which , that motion can now bee no more vnderstood , then it could then be performed . The greatest wonder of mans bodie has beene the structure : but the greatest wonder of this bodie is now the motion . The force of mans hand can make earth ascend towards Heauen : but only the power of God can make earth ascend vnto Heauen . Man can raise earth aboue its Spheare : but only God can fixe it aboue its Spheare . This day you may see both these wonders : whiles the bodie is made as wonderfull as the soule : whiles the bodie is made the wonder of the soule ; and goes to Heauen with as much ease , and with more weight . And indeed Philosophie may seeme to haue come short at least of perfection , if not of truth , whiles it has discouered the effects of its owne ignorance , insteed of the causes of ascension and descension . Which now seeme not to bee the workes of weight and lightnesse , but of sinne and innocence : seeing that a bodie free from sinne has learned to ascend ; and spirits loaden with sinne haue sunke themselues from Heauen , to the punishment and center of sinne . And yet innocence is rather a preparatiue , then a cause of this wonder : a bodie cannot ascend without it ; a bodie cannot ascend by it . It has more power vpon the soule , then vpon the bodie : yet it has not this power vpon the soule . And as the soule cannot ascend by the power of innocence : so neither can the bodie ascend by the power of the soule . The soule can affoord vnto the bodie the motion of progression , but not of ascension : progression being made by the power of the soule , but by the parts of the bodie ; and it is a kind of friendly attraction , when one foot inuites the other to a succession of motion , by a succession of precedencie . But the ascension of the bodie cannot bee performed , but by somewhat that is aboue the bodie ; aboue it , not so much in place , as in power . The bodie can bestow vpon it selfe an equiuocall ascension , when a part of the foote shall be raised into the stature of the bodie : but this is rather an ascension in the bodie , then of the bodie ; Nay , we cannot at all call it an ascension , but by leaue ; when the bodie has by chance an erect situation ; all other posture making it descend as much to the name , as to the simplicitie of extension . The foules of the aire also haue their ascension ; but it is as well by the aire , as in it ; and their cunning wing , which diuides the aire into away , compacts it into a helpe . Thus do they ascend with an easie wonder : it being performed by the power of nature , and apprehended by the power of the vnderstanding . But for mans bodie to ascend , without the actiuitie of a wing , aboue the actiuitie of a wing , is so strange , that it was strange euen in Christ's bodie ; nay , it might haue beene strange to his owne bodie : which had it not beene instructed by his diuinitie , might haue maruail'd at its owne motion ; And it did no lesse amaze Heauen then possesse it ; making a great part of the Angels thus behold earth , without descending to it . And this bodie ascended rather to Heauen , then to God. The Diuinitie was with it , yet did not ascend with it : since it does not change place , but fill all place . His soule did ascend with it ; yet did rather effectually change place , then properly : whiles it did only not change that bodie , which did change place . The whole person did ascend : not that the Diuinitie left any place , where the humanitie had beene ; but that it was in euery place , where the humanitie was to be . And this ascension of Christ's bodie was not only farre from the nature , but also against the nature of his bodie : which acknowledg'd the burden and tyrannie of our Elements , till by resurrection it was refined into the libertie of a glorified nature , and taught to obey its owne preferment : which , the Diuinitie so bestowed both vpon bodie & soule ; that they were almost not more neere vnto it , then like vnto it . And that they might be more like vnto it , the Diuinitie became voluntarily as humble , as the humanitie was naturally ; and voluntarily made the humanitie as high as the Diuinitie was naturally . Which great worke of the ascension did not only need a Diuinitie to performe it , but also to perswade men , that it could bee performed ; the beliefe of the ascension being the next wonder to the ascension . As then God did effect it , so he did teach it : he humbled himselfe to man ; hee humbled himselfe in man : making the degrees of his instruction descend by the degrees of mans apprehension . And first he did discouer the possibilitie of ascension to the Vnderstanding : by which wee doe as truly as Moses , though not as cleerely , see Enoch's ascension ; which was not , for ought we know , seene by any eye , but the eye of the vnderstanding : the ascension of his bodie being no more discerned then the ascension of his soule . God tooke him bodie and soule : his bodie being by a holy obedience to his soule made so like his soule ; that it did ascend as easily ; nay , as soone as his soule . Holinesse , which to other men is a resurrection of the soule , was to him a resurrection also of the bodie : which was refined without the deliberate corruption of a graue ; It was refined sooner then it could be corrupted ; It knew no graue but sinne : from which it did ascend , as it did ascend from its owne mortalitie : but his soule did first by righteousnesse ascend in his bodie before it did ascend with his bodie . God tooke him to himselfe ; leauing his storie to posteritie and faith : as if he would teach the world by this inferiour proportion , that ascension should be an object of faith . The next apprehensiue facultie in man , to which God descended to teach it the possibilitie of ascension , was the Phantasie . Thus Iacob saw the angels goe vp to Heauen : though this was an ascension but by the helpe of a ladder ; and that helpe , like that ascension , but in a dreame ; and the bodies which ascended were but like a dreame , hauing no more substance , then a dreame . But Saint Paul did by the phantasie not see the ascension of another ; but enjoy one himselfe ; and to that degree of truth , that hee doubted whether his bodie did not as much possesse Heauen , as the Vision possessed his bodie . At last the diuine instruction taught the ascension to the Sense : it taught the ascension of the bodie to the bodie . Thus did Elisha see Eliah ascend : he saw him ascend like the fire in which he did ascend ; in which he did ascend , till he ascended aboue it . Hee saw the state of his ascension in a Chariot ; he saw the speed of his ascension in his horses ; he saw and he heard the whirle-wind in which Eliah suffered a triumph and rapture of his bodie ; as other Prophets had suffered a rapture only of their soules . Nay , Elisha's touch too did apprehend the ascension ; whiles it tooke vp the mantle that did ascend ; for the mantle too had an ascension , though not to Heauen , yet toward Heauen , and to the working of miracles . But all Elisha was but a witnesse of this ascension ; whiles God tooke-vp Eliah , and left the Prophet with Elisha : whom he clothed not so much with the mantle , as with Eliah ! But if you would heare of one , that had gone toward Heauen and come downe againe , as if he would be a witnesse of his owne ascension , you may remēber Abacuc ; with whose story wee may bee satisfied , as much as Daniel was with his prouision ; Whom yet if carefully we will obserue , we shall perceiue him cast into the Lions denne so late in the euening , and deliuered thence so early in the morning , that there will bee no more need , then there was time for the ascension of Abacuc , and the miracle of the dinner ; Nay , had it come , it would haue beene as great a miracle , to haue kept the Lions from the food , as to haue kept them from Daniel ; And had Abacuc liued till Daniel's imprisonment , he would indeed haue had need to bee carried , though his journie had beene farre shorter , then from Iury to Babylon . Thus did death make this Prophet preuent this ascension of his bodie , by an ascension of his soule . But Simon Magus did ascend in earnest : nay , and hee prooued it too , by descending in earnest . Only it was an vntoward ascension : he did ascend by the power of the Deuill ; but hee descended by the power of God ; he descended to that power , by which he ascended . Now as this Sorcerer was made to descend by the prayers of Saint Peter : so Saint Thomas of Aquine ( as some haue told vs ) ascended by his owne prayers ; hee ascended without presumption a foot or two . Which petty ascension may serue for a mannerly miracle ; if the Saint-maker's eyes were not as dimme as his deuotion ; and by an apocope of that Saint's bodie , mistooke not his knees for his feete , vpon which peraduenture hee stood praying ; and the mistake was as easie as the miracle . But wee haue heard of some Dead bodies that haue ascended ; thus some haue buried Moses in Heauen , striuing to make his tombe as famous as his holinesse ; and belike lest the Deuill should haue made his body an Idoll , they sent it to his soule to make-vp a Saint . And some haue sent the bodie of the blessed Virgin thither , with much reuerence and opinion , though as farre from vse as from certaintie . And some haue giuen two or three little ascensions to her Temple : which is pleased as yet to be honoured at Loretto ; which is pleased as yet to honour Loretto , & make that place ascend aboue other places , by not ascending from that place . Nay , the Turkes too boast of an ascension , not of a temple , but of their Mahomet ; though had this beene , it had beene an ascension without a resurrection ; an ascension not so much of his carcasse , as of his coffin : which being of iron has beene reported to ascend to the roofe of his temple , or rather to the secret vertue of many Load-stones fixt with as much secrecie in the roofe of his temple . Yet euen this ascension also will proue to be the worke rather of Poets , then of Load-stones . Which can indeed make iron ascend , nay , make other Load-stones ascend from the cōmon center ; though they themselues , if not violently sustained , doe naturally descend and acknowledge the common center . Yet since without respect one to another , each does attract with an absolute intention ; and since the application in such attraction is most aptly made from some point in the stone to some point in the iron : the defect of such forme in the iron , and the number of the stones , which was inuented to helpe the inuention , does with the honestie of Philosophie quite betray it ; since the iron by a confused command of its dutie , could not apply it selfe to any one , and therefore not to any . And thus you see that Mahomets presumptuous sinnes did ascend higher , then his bodie , or then the inuention of his idolaters . But if we would see a low ascension , and yet a wondrous one , we may behold our Sauiour's walking vpon the water : which was an ascension in respect of nature , though not of our Sauiours person : it was an ascension of his power , though not of his person : nay , it was an ascension of his person , because it should naturally haue beene a descension of his person . And least wee might thinke that this ascension could only bee effected in Christ's person , as it could be effected only by his power , he did effect it in Peters person ; And though he needed Christ's hand , as much as his inuitation , yet was it his vnbeliefe that was heauier , then his bodie . But Christ's bodie was at last to ascend aboue all the elements , except so much of them as composed his bodie : which ascended to immortalitie fortie dayes sooner , then it ascended to Heauen ; and now as much required to be placed aboue the place of our bodies , as it was aboue the condition of them . When therefore he was to ascend , he led his Disciples out of Ierusalem ; it was the first degree of his ascension to separate himselfe from the trouble of the Citie ; to separate himselfe from the impiety of that Citie : whose malice , whiles it was increased in procuring his death , was admirably deluded in procuring his ascension . Hee led : his Disciples vnto Mount Oliuet ; a place from whence his prayers had often ascended , as now his person . It was not farre from Bethanie , a Village not great ( it seemes ) either in people or sinnes ; and so peraduenture as neere to the benefit of the ascension , as to the ascension . And being now to goe vp to to the Kingdome of God , he discourseth to his Disciples of the Kingdome of God ; as if their eare should prepare their eye ; whiles he himselfe will make himselfe the illustration and proofe of his owne doctrine . Yet to shew the truth of his loue , as much as the truth of his words , first be lifts-vp his hands , at which they lift-vp their eyes and hearts ; and then hee lift-vp his voice and blesses them . See , with what kind preuention hee supplyes his future absence by his present blessing ; hee makes his blessing the Deputie of his person : which whiles they behold with eyes as earnestly fixt by loue , as they could be by death , behold hee ascends , and they lose the sight of him , sooner by a cloud , then by distance . Which shortnesse of the the pleasure of their sight was happily supplied before , by the intention of their sight . His bodie was but a cloud to his Diuinitie ; and now his body ascends in a cloud : which did as eminently shew his power , as it concealed his person . A cloud full of God is the Chariot of his triumph ; and the curtaines of his Chariot are the wings of Cherubins ! Lift vp your heads , O yee gates , and bee yee lift vp , yee euerlasting doores , and the King of glory shall come in . But whiles the Apostles stedfastly gaze after him , as if they would turne their eyes into Perspectiues , or attend him as farre with their sight as with their desire ; behold their passion is not satisfied , but changed ; and heard by them , to saue them the labour of gazing , they behold insteed of one Christ two Angels ; and their white apparell insteed of a cloud ; though their number was not so much for a supply of Christ , who was gone into Heauen , as for a more ful securitie of his returne from Heauen . The expectation whereof , if any shall thinke tedious , they may ascend after him , & peraduenture before his returne ; not by seeking the impression of his footsteps on Mount Oliuet , but by finding the ready way in his precepts : by which wee may ascend to the vnderstanding of his ascension : by which wee may ascend to the height of his ascension . Which was aboue all the Heauens , that eyther Philosophers or the Starres had beene acquainted with ; nay , into that Heauen , of which Copernicus might without errour haue said , that it stands still ; the Heauen in which the Saints rest like the Heauen ; the Heauen in which Christ rest's like the Saints . And yet you shall not only see his ascension into this Heauen , but you shall see also his ascension in this Heauen ; that was the ascension of his person , but this of his glory . Enoch and Eliah ascended to this Heauen : but you shall see Christ Iesus in this Heauen ascend to the right hand of God! Behold this day the humanitie made the favourite of the Diuinitie ! Behold Christ on the right hand of God! O what a spectacle would this haue beene for Herod and Pilate ! they would haue cryed out that their worst Hell had beene from Heauen ; and to haue scaped the horrour of this sight , they would haue chosen vtter darknesse ! But behold Christ on the right hand of God! In whose right hand are pleasures for euermore ! And yet can wee behold those pleasures , which no eye hath seene ? Nay , can we behold the hand in which those pleasures are ? Nay , can the hand be found , that wee might behold it ? Shall vvee dresse the Almightie with shape ? and by an idolatrous gratitude bestow the figure vpon God , which hee has bestowed vpon vs ? Shall we giue hands to him , that were not able to giue them to our selues ? No , wee giue not hands vnto him : but he giues them to himselfe ; yet hee giues them not for himselfe , but for vs ; not to assist himselfe , but instruct vs. He makes vs vnderstand his greatest fauours , by his lesse fauours ; and so by this happinesse in their vse , makes his lesse fauours greater . He teaches vs the parts of Christs triumph by the parts of our bodie : and makes it as easie in some measure to distinguish betweene the glory of Christ and of the Angels , as betweene our right hand and our left ; as betweene Gods right hand and ours ; nay , to judge of Gods right hand by ours . In the right hand of man is his strength : and the Almighty calls his owne strength his right hand . The right hand of man , nay , euery right side limbe of man is by situation and power of that prioritie by nature , that as if God had shewed the sacred vnion and distinction of sexes in the same body , our left limbes are but female limbes ; and so our left hand may be a helpe vnto our right : but our right is a defence vnto our left . And this courteous purpose of nature , as it is alwayes promoted by exercise : so was it more singularly by wit and courage in those Amazonian warriers ; who conueighed their right pappe into their arme , bringing-vp that , as the heire of their strength , and prouiding victory for its inheritance . And yet these were not monsters , but wonders ; whiles they had not two right armes , but a double one . But nature it selfe without this supportment of vse and art , has built the right arme vpon the foundation of a greater bone , then the left : that if these bones were brought to the justice of the balance , wee should with no lesse admiration then truth confesse the right to exceed the left in weight and mystrie . And as Nature has thus honoured our right hand , so likewise has Custome . It is the hand wherewith wee command , as if it claimed to her the scepter of reason , and would expresse as well the majestie as the purpose of the will. It is the hand wherewith wee direct , with courtesie in part performing our owne command , whiles with skill we teach it . It is the hand wherewith we promise , in which forme of couenant the hands of men we so firmely vnited , to professe the intended vnion of their word and deed . It is the hand wherewith we blesse , wishing the strength of our hand to be the Embleme of our blessing . It is the hand wherewith we defend , and which by the artificiall mercy of protection , we can bestow vpon another , and yet nere part from it . It is the hand wherewith we honour , as if he whom wee place at our right hand ▪ were as deare vnto vs as our right hand ▪ Thus our right hand implies all that we can giue : but does Gods right hand imply all that hee can giue ? Heere let vs with reuerent comparison and delight behold God and Christ , Christ with God , at the right hand of God ; the neerenesse presenting them both to the same view ; the neerenesse expounding them both by the same view . It is supreame glorie with God to haue equall glory of Diuinitie with God ; And Christ had this , the supreame part of Christ , his Diuinitie : which since it did from eternitie enjoy such equalitie , this is rather to bee the right hand of God , then to be at the right hand of God : to be at the right hand of God , being a triumph which Christ could not receiue before his hypostaticall vnion ; a triumph , which hee did not receiue till after his ascension . Leauing then only vnto wonder , such wonders of his right hand , we may only behold the pleasures ( though they are wonders too ) the pleasures in that hand ; and not without pleasure consider the difference betwixt his hand and ours : since ours venters to be but the Gypsie-prophet of our owne successe ; but his right hand of truth and bountie , does by a Catholike and vnfeigned Palmistrie , shew the blessings prouided for other men ! And O how admirable are the blessings of the man Christ Iesus ! Blessings that more encompasse him then the cloud hee ascended in ! Blessings as ineffable , as his generation ! Blessings as immense , as his loue ! Blessings as inseparable , as his Diuinitie ! Blessings as exquisite , as his torments ! O how are those hands , those feet , that side , which vnderstood the point of the naile , & of the speare , and of the Iew , made now as impenetrable , as the hearts that prepared them ; made now as glorious as the patience that admitted them ! The face , which receiued spittle as vile almost as the mouth that sent it , how does it now shine like the Sun in his strength , that now for the brightnesse of it , the souldiers could not see how to spit vpon it ! The head , which did no more desire a crowne , then a crowne of thornes ought to bee desired , how is it now crowned with the merit of that bloud , which the thornes did shed ! with the mercy of that bloud , which was readie to forgiue those that shedde it ! The soule , which was so intentiue to its owne sorrowes , that it almost forgot to animate the bodie , for which also it in part did sorrow ; how is it now delighted as much with the societie of the soules , whom it has deliuered , as with its owne righteousnesse , by which it deliuer'd them ! O happy Saints , who in peace behold our Sauiour in his triumph of peace ! A triumph attended by the peacefull Melchizedeck : who now insteed of blessing Abram , does with Abram blesse the God of Abram ; and insteed of presenting Bread and Wine , the blessings of peace , presents himselfe a King and Priest of peace ! A triumph attended by the peacefull Solomon : from which seed of Dauid God would not take away his blessings for euer ; nay , in his mercy hee has for euer giuen him more blessings , then hee had women and children ; and has now requited his Temple with a Temple ; which more exceeds Solomons in wonder , then his exceeded Gods in the leisure of the building ; his being the worke & study of seuen yeeres , but Gods being the work but of a day ; nay , but of the first instant of Gods first day ; a day when yet there was no Sunne wherewith to measure a day ; a day when yet there was no man , for whom to measure a day ! A triumph attended by the peacefull Ezechias : who now is in a Temple safer from Sennacherib , then Sennacherib was in his owne temple from his owne children ; who now is at more rest , then the Sun was in his Diall ; in which though it went not forward , yet it stood not still ; and now his repreeue from death for fifteene yeeres is liberally improued into eternity ! A triumph attended by the peacefull Iosiah : who insteed of celebrating his solemne Passeouer , does now feast with the true Lambe himselfe ; and though that peacefull Iosiah did not end in peace , yet by that end he now enjoyes a peace ; a peace as harmelesse as that Lambe , with which he enjoyes it ! A triumph now attended also by our peacefull Iames : who so loued peace , that hee lost his owne , whiles he studied ours ; who so loued peace , that excepting the combates of each Christian with himselfe , hee would not haue had the Church to bee Militant heere on Earth ; making it almost Triumphant heere on Earth ; who loued peace , as much as the Priest ought to doe ; nay , who loued peace as much as he loued his Priest ! And now hee is ascended thither , where only is to bee found a peace equall to his loue of peace ; and now without going to Spaine , wee can find a Saint Iames , Saint Iames of Britaine , Defender of the Faith and the Cleargie ! O happy Saints , who doe in peace attend our Sauiour in his triumph of peace ! And O the happinesse of holy Stephen ! whose eie was as full of wonder , as his soule of grace ; and did so stedfastly looke vp into Heauen , as if his eye had imitated the constancie of his soule . And hee beheld with that zeale of looke , the sonne of man in his triumph of zeale : which was so raised against Stephens persecutors , that he stood-vp at the right hand of God ; as if for his seruants sake , had it beene possible , hee would haue ventured againe among the Iewes ; his loue making him readie to forsake his glory , rather then his Saint ! Whom yet he deliuered from their crueltie , whiles hee seemed not to deliuer him . Hee deliuered him from their crueltie by their crueltie ; and by the speed of death , rescued him into Heauen ; whiles he was as constant in his prayer , as in his death . And it seemes his prayer was heard for Saint Paul : whos 's first zeale did not more delight in Saint Stephens persecution , then his second zeale delighted in Saint Stephens zeale ; and now with joy both doe attend vpon our Sauiour in his triumph of zeale ! And O the happinesse of diuine Iohn ! who heere on earth had the honour to see our Sauiour in Heauen in his triumph of honour ! And he saw the Elders fall downe before the Lambe , imitating the humilitie of the Lambe ; and by the imitation presenting vnto him the remembrance of his owne humilitie ; and they triumphed more in their dutie , then in their age ; and by fruitfull gratitude , gaue honour to themselues , whiles they gaue it to the honorable sonne of God! And now Saint Iohn is become a part of that wonder , which hee wondred at : whiles by his owne ascension hee increases the number and triumph of those Elders ; hauing put off his own bodie , that he might bee neerer to our Sauiours bodie . O happie Saints , who are neere the right hand of God , whiles they are neere him who is at the right hand of God! whose dwelling seate is at the right hand of God ; a seate which the malice of the Iew cannot reach vnto ; nay , which the prayer of the Iew cannot reach vnto ! Whose judgement-seate is at the right hand of God ; nay , the judgement-seates of his Saints are at the right hand of God : for they also with him shall judge the twelue Tribes of Israel . Yet marke the prerogatiue of our Sauiour : they shall with him judge the world , but only he shall saue it ! And againe , marke the prerogatiue of our Sauiour : by which hee is as wonderfully distinguished from them , as hee is by his loue vnited to them . As then you haue beheld the ascension of his glory , so in this ascension now behold a jealous ascension , an incommunicable ascension of his power ; Angels and authorities and powers being made subject vnto him ! The glory of a Prince is in the multitude of his people : the greatnesse of a Prince in the power of his people ; but the greatest power of God is in himselfe ; yet hee communicates a great power vnto his angels . To know the number of whose angels , is as much beyond our abilitie , as beyond our vse ; and it is enough glory vnto God , that wee know their number to bee so great , that we cannot know it . To know the power of the angels is as easie as to know our owne weaknesse : of which , our bodies are able to instruct our soules . But to define the Orders of the angels , is not an act of man's knowledge , though it has beene of phansie ; but like some to build the angels nine-storie-high , were such a piece of architecture , that Virtuoius himselfe would haue thought it to haue no more art in it , then safetie : and hee would haue beene as much confounded with wonder , as the building would bee with its owne height ! Besides it would exceed the tower and vanitie of Babylon : the foundation of this angelicall Tower being higher then the top of that . Yet that of Babylon would in one respect exceed this ; since that had a stronger foundation , though not a wiser . But peraduenture these Dionysian builders layd their foundation vpon a Dreame , and tooke their imitation from Iacobs Ladder : vpon which because Iacob did behold angels , they haue by finer workmanship rea●ed a Ladder of angels ; And that the inuention might seeme new by the seene , as his ascent reacht vnto Heauen , so these are made to reach vnto God. Whose wisedome has indeed distinguished his angels , but rather by their imployment then their nature : as he has distinguished the soules of men , not by their offence , but their endowments . Thus some of his Angels are Seraphins : whose loue is as hote as fire ; whose loue is as pure as fire . Some are Cherubins : the intuitiue expedition and extent of whose knowledge may be named and figured by a wing . Some are thrones : who are safe from the feare of Gods judgements , whiles they are made the seats of his judgements , the ministers from whom his judgements are sent forth . You may descend to dominions , principalities and authorities : but this middle Region of the angels is so full of clouds , that we can only see the clouds , through which wee cannot see . You may descend yet lower , to Powers , arch-angels and angels : and yet thus neere we shall be troubled with mists , that we can scarce see our hand , wherewith to point-out the differences . Besides , the Almightie can as easily appoint the change of their offices , as their offices ; and by the weight of his message promote an angell into an archangell ; or hee can send the same angell to Balaam and to his Asse ; or hee cannot only change their offices , but also mixe them ; making the same angell that killed the first-borne of the Aegyptian , preserue the Israelite to confesse the distinction . And because this distinction is rather the cause of thankefulnesse , then the effect of curiositie , let vs more consider their strength , then their Heraldrie ; yet rejoyce more in their obedience then in their strength ; they being all made subject to our Sauiour ; all , whether they are angels of authoritie to declare his pleasure , or angels of power to execute his pleasure . And it is his pleasure that as they are subject to him , so they shall bee subject for vs. It was for vs that he sent two angels to be a witnesse and an effect of his ascension . It was an angell deliuered Peter from the prison , and kept him safer then the jailou● could . It was an angell deliuered Paul from the wrath of the tempest , which was not so obedient to the angell , as the angell was to Paul. And when at the last Day the trumpet shall found , the angels shall make as much speed as the voice of the trumpet , and bee as officiously obedient as the bones of the dead : which they shall raise and attend , at that last ascension . And then shall they waite for euer after , rather vpon the person then the message of their Prince Christ Iesus ; of our Prince Christ Iesus . Who is ascended to rayse vs to an ascension of Faith ; by which , it being of things not seene , wee doe not only honour the person in whom wee trust , but modestly oblige him ; And thus the skilfull mercie of our Sauiour vouchsafes to make himselfe beholding to vs , by his owne work , for his owne worke , for our faith in his absence ; rather then to make vs beholding vnto him for our delight in his presence . Hee ascended therefore to rayse vs likewise to an ascension of Hope : which has obserued his loue to bee so vnited to his power in his assumption of our nature vnto his nature : that by the great act of his ascension , it likewise expects the assumption of our persons vnto his person . Hee ascended likewise to rayse vs to an ascension of Loue : which being like fire ought to ascend : and being purer then the fire ought to ascend aboue the fire ; and since the fire can ascend to Heauen , loue ought to exceed it , and ascend into Heauen . Into which holy place our high Priest is entred , not so much to begge pardon as to giue it ; and by his entring into this holy place , that he might make the certaintie of our peace equall to the mysterie of it , he has prooued our Priest to be equall to our God. Hee had before made man but little lesse then the angels : but now the man Christ Iesus is aboue all the angels : to whom Enoch's ascension was newes , but this amazement ! And as it was their singular wonder , so let it be our singular joy . And indeed we may well rejoyce , when by ascension we shall bee purged from the melancholy of our humanitie : when our faith shall be happily lost into sight : when wee shall bee past hope , not by despaire , but by possession : when we shall be more transported by loue , then by angels : when we shall bee no longer their charge , but their company : when God shall so delight in vs , that if wee could sinne , we should be proud , that hee so delighted in vs : when we shall so delight in God , that if there could bee sorrow in that delight , we should bee sorrie , that wee had not alwayes delighted in him ; and the eternitie of this delight , shall be an ascension of this delight . O happy and full Vision , when Iacob shall not dreame that hee sees angels goe vp to Heauen , but shall goe thither himselfe ; and now adore the angell , whom once he wrestled with : and as he then would not part from him , till he had a blessing , so now he neuer shall part from him , because he has this blessing ! O happy and full vision , when Moses shall see the face of God and liue ; nay , when he shall liue , because hee sees the face of God! when Moses his face shall shine so bright , that now it would shine through his veile ; and yet his righteousnesse shall bee more glorious then his countenance ! when now hee shall not need to goe to the top of Mount Nebo , to see the land of promise ; but on the top of this holy hill , enjoy the true land of promise , and the God that promised it ! O happy and full Vision , when Simeon shall with more joy bee taken vp into Heauen , then he tooke-vp the child Iesus into his armes ; and shall find himselfe more increased in joy , then the child his Sauiour increased in stature ; when hee shall see his Sauiour honoured at the right hand of God , who once vouchsafed to honour Simeons armes ! O happy and full Vision , when Peter shall see himselfe as much transfigured as Christ ; when Peter shall see Christ more then transfigured ; and now shall with delight behold our Sauiours face , when before for feare he fell vpon his owne ! O happy and full Vision , when Paul shall so see Christs bodie in Heauen , that he shall know himselfe to bee there in bodie ! when Iohn shall no more need to see the new Ierusalem come downe from Heauen , but shall goe-vp vnto it ! Vnto which , O thou Lambe of God , grant that by the imitatiō of thy innocēce , we may ascend : that we may ascend to that Ierusalem , by thy light , who art the light of that Ierusalem that the sight of thy triumph may bee our triumph : that our petitions may now so ascend , that they may make way for the ascension of our soules and bodies : that with thy Cherubins and Seraphins continually wee may cry , Holy , holy , holy , Lord God of Sabbaoth ; who doest now with victorie rest from thy passion ; And though wee cannot hope , for the glory of thy right hand , vouchsafe vs the protection ! Heare thou that sittest at the right hand of God the Father , and haue mercie ! For thou only art holy , thou only art the Lord , thou only O Christ , with the Holy Ghost , art most high in the glory of God the Father ! Heare O thou that sittest at the right hand of God , and haue mercy ! And let thy mercy make our ascension a witnesse and part of the glory of thy ascension . The end .