The meane in mourning. A sermon preached at Saint Maryes Spittle in London on Tuesday in Easter weeke. 1595. / By Thomas Playfere Doctor of Diuinitie. Playfere, Thomas, 1561?-1609. 1596 Approx. 164 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). B00565 STC 20015 ESTC S94747 52633331 ocm 52633331 174760

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Early English books online. (EEBO-TCP ; phase 2, no. B00565) Transcribed from: (Early English Books Online ; image set 174760) Images scanned from microfilm: (Early English books, 1475-1640 ; 2124:6) The meane in mourning. A sermon preached at Saint Maryes Spittle in London on Tuesday in Easter weeke. 1595. / By Thomas Playfere Doctor of Diuinitie. Playfere, Thomas, 1561?-1609. [8], 120 p. Printed by the Widow Orwin for Andrew Wise, dwelling in Paules Church yeard, at the sign of the Angel., At London, : 1596. Errata: p. [8]. Also published with title: A most excellent and heauenly sermon vpon the 23 chapter of the gospell by Saint Luke--Cf. STC (2nd ed.) and NUC pre-1956 imprints. Signatures: A⁴, B-H⁸, I⁴. Imperfect: tightly bound. Includes bibliographical references in marginal notes. Reproduction of original in: Lambeth Palace Library.

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eng Bible. -- N.T. -- Luke XXIII -- Sermons. Sermons, English -- 16th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-11 Assigned for keying and markup 2010-11 Keyed and coded from ProQuest page images 2011-01 Sampled and proofread 2011-01 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

THE MEANE IN MOVRNING.

A Sermon preached at Saint Maryes Spittle in London on Tueſday in Easter weeke. 1595.

By THOMAS PLAYFERE Doctor of Diuinitie.

AT LONDON, Printed by the Widow Orwin for Andrew Wiſe, dwelling in Paules Church yeard, at the ſigne of the Angel. 1596.

TO THE HONORABLE AND MOST VIRTVOVS LADY, the Lady Elizabeth Carey, wife to the thriſe-noble, Sir George Carey, Knight Marſhall, &c. all proſperitie and happines.

MAdam, it is reported that Demonax hauing his head broken with a ſtone, and being aduiſed to cō plaine to the Proconſull of that iniurie, anſwered that hee had more neede goe to a ſurgeon to heale his head, then to a Magiſtrate to redreſſe his wrong. I must alſo confeſſe, I had rather haue had my head broken, then my ſermon ſo mangled. For this ſermon hath been twiſe printed already without my procurement or priuitie any manner of way. Yea to my very great griefe and trouble. Neuertheles I haue thought good to complaine of no man. For in whom the fault reſteth I cannot learne certainely. This I am ſure, not any whi •• in my ſelfe. Clinius a Historiographer, hauing written the ſtory of Virginius, and meeting with him vpon a time ſaide, If you find any thing amiſſe in your ſtory, I pray you pardon it. To whom Virginius anſwered, What Clinius, doest thou not know I haue done as I did, that ſuch fellowes as thou art, might write as you would? And ſo, it was my part, to take ſuch paynes as conueniently I could, is furniſhing and prouiding this ſermon againſt the appoynted time. But afterward what others, eyther by reporting or printing would make of it, that was not my fault, that was not in me either to helpe or hinder. Therefore I haue not gone vnto any Magiſtrate to complaine, but though it be one of the greateſt iniuries that euer was offered mee, yet becauſe I knowe not what ſecret purpoſe the Lord had in laying this affliction vpon me, I doe moſt willingly pardon it. Yea, euen as Moyſes, when the first tables were broken, was content to make new: in like manner, finding in the first editions ſo many broken-ended ſentences, I haue as it were gone to a ſurgeon, or rather in deede I haue played the ſurgeon my ſelfe, and by ſetting out the ſermon a new, haue ſalued the matter as well as I could. Diogenes ſeeing the city of Myndus very little and poore, but the gate thereof very large and ſtately, ſayd, You of Myndus, ſhut your gate, and keepe in your citie, that it runne not away. After the ſame ſorte, the gate (as I may ſay) and the firſt entrance into this Sermon, was before very lofty and ſtately, the Sermon it ſelfe very ſimple and poore. Such a ſtirre they kept, in terming it very vainely and moſt fondly, A moſt excellent Sermon, as if they would haue caſt the houſe out of the window, or the citie out of the gate. Wherefore I haue made the gate leſſer, and the citie greater. The gate leſſer, by entitling it, The meane in Mourning, which is the very drift in deede, and the right ſcope of the whole Sermon. And the citie greater, by adding diuers notes, in ſundry places of the Sermon, as I haue ſince thought beſt. So that if any which heard it preached be diſpoſed to reade it, he ſhall not, I hope, altogether loſe his labour. For 〈1 page duplicate〉 〈1 page duplicate〉 though hee haue all heere which he heard then, yet hee heard not all then, which he hath heere. But how it will pleaſe God to affect others I know not. This I wot well, that many a time and oft I haue beene much mooued my ſelfe with the meditation of ſome poyntes in this Sermon. And now of late, next to God and to his holy word, I could take comfort in nothing ſo much, as in reading that which I haue written in the ſeuenth part, the firſt ſection thereof. Occaſioned thereto, by the certaine report of the death of my most deare father, who was well knowne, for his place and calling, to be as good a man, and as ſincere a chriſtian, as any hath liued in this age. But for concluſion, I humbly deſire your Ladiſhip, that as I haue dedicated the Pathway to Perfection to my very Honorable good patron, Sir George Carey: ſo it would pleaſe your Ladiſhip, to let this Sermon paſſe vnder the countenance and credit of your name. For if your Ladiſhip will deigne to reade it ouer, then I doubt not but diuers other Ladies & Gentlewomen, which haue virtuous and noble mindes, will vouchſafe alſo to learne thereby, how they ought with the daughters of Ieruſalem, not to weepe for Christ, but to weepe for themſelues. Especially, hauing ſuch a ſingular enſample before their eyes as your Ladiſhip is, whom God hath endued with al ornaments & gifts, both of nature & grace.

From Saint Iohns Colledge in Cambridge the firſt day of February. 1595. Your Ladyſhips euer to be commaunded, Thomas Playfere.
Faults in all the Copies. p. 24. l. 19. for licked reade licked vp p. 62. l. 23. for ſetler reade ſetter p. 67. l. 28. for too to reade too p. 71. l. 23. for Noah reade Noahs p. 80. l. 28. for ſayes. reade ſayes, p. 99. l. 25. for man reade men p. 107. l. 14 for Lord: reade Lord. Faults in ſome of the Copies. p. 6. l. 17. for thoſe read theſe p. 7. l. 12. for rogy read rogly p. 33. l. 8. for ran read run p. 39. l. 24. for holy read hot p. 53. l. 21. for Chriſt. read Chriſt, p. 63. l. 16. for bands read hands p. 92. l. 2. for age read age, and
THE MEANE IN MOVRNING. The Text.

Weepe not for mee, but weepe for your ſelues.

Luk. 23.28.

RIght Honorable, right Worſhipfull, and moſt Chriſtian and bleſſed brethren; foure ſortes of people were about Chriſt, when Chriſt was about his paſſion. Of the firſt ſorte were executioners, which tormented him. Of the ſecond ſorte were Iewes which mock't him. Of the third ſorte were lookers-on, which mark't him. Of the fourth ſorte were wel-willers, which lamented him. Now although it be very likely, that amōg theſe 〈1 page duplicate〉 〈1 page duplicate〉 his wel-willers, diuers godly men wept for him, as Saint Iohn the Euangeliſt, Ioſeph of Arimathia, Gamaliell, Nicodemus, and ſuch like; yet it is certaine, both that more women wept then men, and that the women more wept then the men. More women: more weeping. More women wept then men, partly by the permiſſion of men, who thought that the womens weeping came rather from weaknes in themſelues, then from kindnes towards Chriſt. Partly by the prouidence of God, who ſuffered more women to weepe then men, that the women, which bewailed Chriſtes death, might condemne the men, which procured it. Now the women alſo more wept then the men, either of a naturall affection, or els of a voluntary diſpoſition. Naturally ſayth S. Peter, the woman is the weaker veſſel, 〈 in non-Latin alphabet 〉 . Theophylact. in Iohan. ca. 20. pag. 571. ſoone moued to weepe, and ſubiect to many, either affectionate paſſions or els paſſionate affections. But touching theſe women, that which was otherwiſe naturall to them, was here voluntary in them. For the ſinne of a woman, was the ruine of man. Therefore theſe women willingly wept the more. That though a woman did moſt in the ſecond death of the firſt Adam; yet theſe might doe leaſt in the firſt death of the ſecond Adam. For it was Eue a woman which betrayed the firſt Adam with an apple, & cauſed him to ſin; but it was Iudas a man which betrayed the ſecond Adam with a kiſſe, and cauſed him to die. And indeed you ſhal generally obſerue, that notwithſtanding at the firſt, the woman went before the man in tranſgreſſion and diſobedience, neuertheleſſe ſince to make amends for that fault, the bleſſed Virgine Mary, and diuers other women haue farre excelled all men, or at the leaſt wiſe, moſt men, in true deuotion and godlines. Wherefore principally Chriſt here ſpeaketh to the women, becauſe both more women wept then men; & the women alſo more wept then the men; more womē; more weeping; but yet in them he ſpeaketh (as wel as to them) indifferētly to al his deere friends, both men and women, VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.

In which ſentence wee may obſerue, as many wordes ſo many partes. Eyght words: eight partes. The firſt, VVEEPE NOT: the ſecond, BVT VVEEPE: the third, VVEEPE NOT, BVT VVEEPE: the fourth, FOR MEE: the fift, FOR YOVR SELVES: the ſixt, FOR ME, FOR YOVR SELVES. The ſeuenth, VVEEPE NOT FOR ME; the eight, BVT VVEEPE FOR YOVR SELVES. God grant all our hearts may be ſo affected with the conſideration of theſe excellent matters, as may make moſt for the increaſe of our comfort in him, and his glory in vs. And I humbly beſeech you alſo moſt chriſtian brethren, to doe God this honor, and me this fauour. Firſt that you would not preſcribe mee anie methode, or order, how I ſhould handle this text, but that you would giue mee leaue to follow mine own methode, and order, wherein I perſwade my ſelfe, and I hope alſo truly, I haue bin directed by ye ſpirit of God. Secondly, that you would not run before me, in your ſwift conceit, & earneſt expectation, but that it would pleaſe you to goe on along eaſily all the way with me, till happily at the length, by Gods gracious aſſiſtance, and your gentle acceptance, I come to the end of my Sermon. And then if I haue omitted any thing, which you would haue had me ſayd, ſpare mee not, but blame me hardly for it, as you ſhall thinke beſt. VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.

THe firſt part is, VVEEPE NOT. When lairus the ruler of the ſinagogue wept bitterly for the death of his daughter; Chriſt ſaid vnto him,Luk. c. 8.52. weepe not. When Rachel wept, and would not be comforted, ſeeing neither her ſonne Beniamin, nor almoſt any true Beniamite left aliue; God ſayd vnto her,Ier. c. 31.16. weepe not. When a poore widow wept ſore for the death of her onely ſonne, Chriſt ſayde vnto her,Luk. 7.15. weep not, And ſo here, Chriſt ſeeing many Iairuſſes, many Rachels, many widowes, weepe for the death of the onely ſonne of God, ſayeth vnto them, weepe not. Forbidding thereby immoderate weeping, which is condemned, in nature; in reaſon; in religion. In nature, the earth when it reioyceth, as in the ſummer time then it is couered with corne,Pſal. 65.12. but when it hath to too forlorne, & ſorrowfull a countenance, as in the winter time, then it is fruitleſſe, and barren. The water when it is quiet, and calme, bringeth in all maner of marchandiſe, but when the ſea ſtormes, and roares too much, then the very ſhippes do houle and crieEſay. 23.1. The ayre looking cleerely, and cheerefully refreſheth all thinges, but weeping too much, that is, rayning too much, as in Noahs floude, it drownes the whole world. The fire being but a little ſprīkled with water burneth more brightly, but being too much ouerwhelmed, it giues neither heate, nor light. The eye it ſelfe (as Anatomiſts write)Vide Veſalium. lib. 7. c. 14 & Toletum in lib. ſecund. Aristotelis de anima. hath twiſe as many drie skins, like ſluces, to dam vp the courſe of the teares, as it hath moyſt humours, like channels, to let them flow forth. For it hath ſixe of them, and but three of thoſe. If al the body were an eye, and there were no eares in it: where were then the hearing? If all the eye were a moyſt humour, and there were no drye skins in it, where were then the ſeeing? Seeing then too much weeping is; in the earth barrennes; in the water ſhip wrack; in the aire an inundation; in the fire coldnes; in the eye blindnes; certainely if, the earth, the water, the ayre, the fire, the eie, could ſpeak, they would altogether with one concent ſing a ioyfull ſong of fiue parts, and euery one ſeuerally ſay vnto vs, That we muſt not weepe too much.

Now reaſon ſeeth yet more,Ne quid nimit. That too much of a thing is nought. Etiāmel, ſi nimiū ingratū. Which is tranſlated thus,Prouer. 25.27 It is not good to eate too much honie. If it bee not good eating too much honie; then ſure it is not good eating too much wormewood. The Egyptians when they would deſcribe teares, they paint thoſe gems, which we call vnions, whereupon Suidas ſayth, 〈 in non-Latin alphabet 〉 . Vnions hierogyphically do ſignifie the ſhedding of teares. For as vnions haue their name in latine, becauſe they are found one by one, & neuer more at once: ſo teares muſt be ſhed eaſily one by one, and neuer bee powred out all at once. Seneca ſayeth, that which we muſt do dayly, we muſt do moderately. Therfore though we can not quite ſtop the bloudy iſſue of our teares, at the leaſtwiſe we muſt be ſparing, & weep ſo to day, as we may weepe to morrow, & keep ſome teares awaies in ſtore, reſeruingSi non finire lachrymas, at certè reſeruare debemus. l. de conſolatio. ad Polybiū c. 23. them to another occaſiō afterward. For we reade that Heraclitus when he had ſook't and ſowſt himſelfe in ſorrow all his liſe long, at length dyed of a dropſie, and ſo (as I may ſay) drowned himſelfe in his owne teares. Yea Niobe by ouermuch weeping was turnde into a ſtone; euen as Lots wife by turning backe, was turnde into ſalt. It was one of Pythagoras poeſies, 〈 in non-Latin alphabet 〉 . not to eate ye hart; which is expoū ded thus,Prou. 25.20. As a moath freateth the garment, and a worme eateth the wood: ſo heauines hurteth mās hart. Now if we may not teare the hart of any otherthing with our teeth, then much leſſe may we teare our owne hart, with our teares. So that euē blind reaſon, ſuch as the heathen haue had, doth yet plainely ſee this, That we muſt not weepe too much.

But religion goeth yet further. For whē God at the firſt placed mā in the garden of Eden, which is the garden of pleaſure, he did indeede there prouide all thinges for him, which might pleaſure him. His wife which was equall to him: all other creatures that were inferiour to him: the hearbes which hee did eate: the flowers that he did ſmell: the pearles which hee did look vpon: the gold that he did tread vpon: all theſe ſerude for his delight and ioy. Afterward when ſentence had proceeded againſt the man, that hee ſhould haue ſorrow about the fruit of the earth, againſt the woman, that ſhe ſhould haue ſorrowe about the fruite of the wombe, yet it pleaſed God to aſſwage and ſweeten theſe our ſorrowes with diuerſe ſingular comforts. As firſt, we haue the holy ſpirit, who is the only comforter. Next a good conſcience, which is a continuall feaſt. Then the holy ſcripture, which is (as it were) an other paradiſe. Laſtly, an vnfained faith by which wee haue peace with GOD. Therefore Athenagoras 〈 in non-Latin alphabet 〉 . l. de reſur. mor. ſayes well, I count that they haue no ſpirite, no conſcience, no ſcripture, no faith in them which yeeld to too much griefe. And Hierome yet more vehemently,Deteſt andae ſunt iſtae lachrymae quae nō habent modū. I doe from my hart deteſt al exceſſiue ſorrow, ſeeing it is a very hell vpon earth, and an entrance euen in this life into that wofull place where there is nothing but weeping and gnaſhing of teeth. Wherefore immoderate weeping is condemned, in nature, which teacheth al things: in reaſon, which teacheth all men: in religion, which teacheth al chriſtians, That wee muſt not weepe too much. Thus much of weeping too much, which is the firſt part, VVEEPE NOT. WEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.

NOwe a little of weeping too little which is the ſecond parte, BVT VVEEPE. They to whom Chriſt heere ſpeaketh, offended in th'exceſſe. Therefore he beginneth thus, weepe not. But I may wel ſhift the words, and begin thus, But weepe. For wee offend, commonly in the wāt of weeping, ſeldome in th'xeceſſe. The reaſon is, becauſe wee lacke loue, which being three folde; towardes our ſelues: towards our neighbour: towards God; the greateſt worke of loue; towards our ſelues is repentance: towards our neighbour is preaching: towardes God is praier. And al theſe require ſome teares. So that if we weepe ſo little as that we weepe not at all, we weepe too little. Which we muſt not doe. For firſt, touching repentance one ſayes truely,Hoc ipſo ſunt maiores tumores, quò minoris dolores. The leſſer our ſorrowes are, the greater are our ſinnes. But on th' other ſide, the heads of dragons are brokē in the watersPſalm. 74.13. that is, very ſtrong and vile ſinnes are weakened and waſht away with teares. That obligation which was againſt vsColloſ. 2.14. before it had beene faſtned to the croſte of Chriſt was engroſſed in parchmēt. Now it is but ſcribled in paper. So that if wee blur it dayly with weeping vpon it, our teares wil be like aqua fortis, to take out the hand-writing quite and cleane, that God ſhall neither reade nor ſee our ſins. When Alexander had reade a long and tedious Epiſtle written to him by Antipater, wherein were diuers accuſations againſt his mother Olympias, What, ſaies he, me thinkes Antipater knoweth not, that one little teare of a mother will eaſily blot out many Epiſtles.Ignorare videtur Antipater quòd vna matris lachryma multas delebit epistolas. And certainely the teares not onely of Gods mother, but euen of euery child of God will much more eaſily blot out the memorie of many ſinnes, though they were before, like the ſinnes of Iuda, written with a pen of yron, and grauen with the point of a diamondIere. 17.1. Therefore ſayth Alcuinus,Lauandum est cor poenitentiae lachrymis. we muſt waſh our hearts in the troubled poole of BetheſdaIohn. 5.2. in the troubled teares of repentance. For as in a well, except there be ſome water in it we can not eaſily ſee the baggage that lieth in the bottome: ſo in the depth of the heart without teares we can not ſee our ſinnes. Teares make our ſinnes not ſeene, and ſeene. Not ſeene to God, and ſeene to vs. God not ſeeing them forgiues them, and we ſeeing them amend them. Pliny writeth that the teares of vinebranches doe cure the leproſie.l. 23. initio. And ſo the teares of thoſe vine branches which are grafted into the true vine, doe cure the leproſie of ſinne. S. Auſtin witneſſeth that the Eagle feeling his wings heauie, plungeth thē in a fountaine, & ſo reneweth his ſtrengthCommen. in Pſal. 103. : After the ſame ſort, a Chriſtian feeling the heauie burthen of his ſins, batheth himſelfe in a fountaine of teares, and ſo waſhing of the olde man, which is the body of ſinne, is made young againe, and luſtie as an eagle. That ſinfull womanLuk. 7.44. becauſe ſhee loued much, therefore ſhe waſht Chriſtes feete with her teares. A ſtrange ſight. I haue oftentimes ſeene the heauen waſh the earth. But I neuer before ſawe the earth waſh the heauen: yet here I ſee it. An earthly and a ſinfull woman waſheth the heauenly feete of Chriſt. But becauſe ſhee waſht Chriſts feete with her teares, therefore Chriſt crowned her head with his mercies. The prodigall childe had no ſooner returned home by weeping croſſe (as we ſay) and cryed peccaui, but ſtraightwaies he was receiued. Loe yee whatforce there is in three ſillables.Quantum valent tres ſillabae? Ambroſius. For God hearing a ſinner in trew contrition vtter but this one word of three ſillables, peccaui, I haue ſinned, 〈 in non-Latin alphabet 〉 &c. Chryſoſt. Hom. 〈 in non-Latin alphabet 〉 . is ſo in a maner charmed and inchaunted with it, that he hath no power ouer himſelfe, he cannot but grant remiſſion. Saint Peter likewiſe though he were an old man in yeares, yet he was a very child, and a prodigall child in weeping. And as his faith was ſo great that he lept into a ſea of waters to come to Chriſt: ſo his repentance was ſo great that he lept into a ſea of teares when hee went from Chriſt. He wept ſo bitterly (as Clemens Romanus teſtifieth) that there were gutters and furrowes in his face, made with thoſe teares which trickled downe his cheekes. And therefore ſayes Cyril,Locum flendo recepit quem negando perdiderat. In Leuiticum. lib. 16. hee recouered that place by bewayling his offence which hee had loſt by denying his maſter. For ſayth Nazianzen, 〈 in non-Latin alphabet 〉 . God is more merciful, then man can bee ſinfull, if hee will bee ſorrowfull. Wherefore we may ſee by theſe examples, of the ſinfull woman: of the prodigall childe: of Saint Peter, that weeping doth eſpecially recommend our repentance, that we may purchaſe our pardon.

Touching preaching, the voyce of a preacher ought to be the voyce of a cryer, which ſhould not pype to make the people daunce, but mourne to make them weepe. Hence it is, that in the olde laweLeuit. 21.20. none that was blinde or had any blemiſh in his eye might ſerue at the aulter. There are many reaſons of this lawe. Among many this may be one, becauſe for that impediment in his eye hee could not well ſhew his inward ſorrowing by his outward weeping. And when they offered vp to the Lorde their firſt borne, who was ordinarily in euery familie their prieſt or their preacher, they offered alſo with him a paire of turtle doues or two yong pigeons. That paire of turtle doues did ſignifie a paire of mournefull eies. Theſe two yong pigeons did ſignify likewiſe two weeping eyes. And at that offering they praied for their firſt born, that afterward he might haue ſuch eyes himſelfe. For as pigeons flie to their windowesEſay 60.8.: ſo the ſincere preacher hath no other refuge to flie vnto, but onely to his windowes, that is to his eyes, which are glazed with teares, when they weepe for the ſins of the people. Chriſt Ieſus is much delighted in ſuch kinde of eyes, ſaying ſo oftē to his ſpouſe, Thine eies are pigeons eyes. The holy Ghoſt alſo, deſcending himſelfe in the forme of doue. And the Prophets like doues vpon the waters which are waſht with milke & remaine by the ful veſſelsCant. 5.12. vſually receiued their prophecies beſide riuers. As Ezechiel beſide the riuer Cobar: Daniel beſide the riuer Tigris: the Baptiſt beſide the riuer lordane. Yea alſo they preached their prophecies, not ſo much with wordes as with riuers of teares. The prophet Dauid was ſo valiant, that he ouercame a mightie huge giant, and tare a Beare in peeces as eaſily as if it had beene a Kyd, & ſlew a fierce lyon with no other weapon, but onely with his naked handes, and diuerſe other times like a violent whirlewinde bare downe all before him. Yet when he came to preach, hee was ſo ſoft-hearted, and ſo tender-ey'd, that he ſaid, Mine eies guſh out riuers of water, becauſe men keepe not thy law. O that my head were full of water, ſayes Ieremie, & mine eies a fountaine of teares. I proteſt, ſayes Paule, that for theſe three yeares I haue not ceaſed to warne euery one of you with teares day and night. For indeede, as Auſtin witneſſeth, there is more good to be done with ſighing then with ſpeaking, with weeping then with wordesPlus gemitibus, quàm ſermonibus, plus fletu quàm affatu.. And Proſper ſaith, that a preacher muſt ſeeke not his owne praiſe, but the peoples profit in ſorrowing for their ſinnesNon plauſum ſed planctum.. And Ierome ſayes, that the preacher is moſt highly commended, not when the peopleSint eorum lachrymae, tuae laudes. clap their hands, but when they knocke their breaſts. Wherefore as it is an Idol and no God which hath eies and ſeeth not: So hee is rather an Idoll ſhepheard then a godly paſtour, which hath eies and weepeth not more or leſſe, one time or other in preaching to the people.

Touching prayer, Saint Iames ſayes, the prayer of a iuſt man preuaileth much, if it be feruent. For a feruent prayer commeth from a feruent ſpirit, which is wholy inſpired with that holy ſpirit, who maketh requeſt in vs and for vs, with ſighes and grones, which cannot be expreſſed. As it is in one of the Pſalmes,Pſal. 147.18. Hee ſendeth forth his word and melteth them, he bretheth forth his ſpirite, and the waters flowe. Hee ſendeth forth his worde, and breatheth forth his ſpirit, when the holy Ghoſt moueth vs to praye. he melteth them and the waters flow, when teares trickle downe from our eyes. For as a ſeething pot runneth ouer: ſo ſayes a holy heart, ſeething (as it were) like a pot, and boyling in feruent prayerPſalm. 42.4., I power ouer my ſoule within mee. According to that of AuſtinQuo quiſque ſanctior, eò eius in orando fletus vberior. The more holy and deuout a man is, the more will he be ſure to weepe in his prayer. And no maruaile that hee doth weepe in praying, which doth pray for weeping. Grant, O Lorde, ſayes the ſame father, that I may haue a fountaine of teares, then eſpecially when I offer vp to thee my prayers and ſupplicationsDa mihi lachrymarum fontem, tum praecipuè, cùm preces & orationes tibi offero. Manualis cap. 11. . For the oliue tree is moſt aboundant in fruite when it diſtilleth. And ſo a Chriſtian is moſt plentifull & powrefull in prayer when he weepeth. Hereupon King Dauid ſaith, I am as a greene oliue tree, in the houſe of the Lord. And our Sauiour himſelfe whent often to the mount of Oliues, where hee offered vp prayers and ſupplications, with ſtrong crying and teares. And therefore he willeth vs alſo, to haue fayth as a grayme of muſtard ſeede. Now muſtard ſeede hath his name in Greeke, 〈 in non-Latin alphabet 〉 . becauſe it makes the eyes weepe. So that hee which in prayer hath fayth, as a grayne of muſtard ſeede, hath ſuch a fayth, as makes his eyes weepe. And then Chriſt ſayes to him, Thou haſt wounded my heart with one of thine eyes. If with one, then much more with both. For, as Syneſius teſtifieth, weeping is more pearcing, and more forcible to perſwade God, and euen to wound his heart, then all the eloquence, then all the rhetorick in the world 〈 in non-Latin alphabet 〉 .. And Cpyrian ſayes, when the ſpirite of man ſendeth out ſighes in prayer, then the ſpirit of God giues graceCum ſpiritus hominis ſuſpirat, ſpiritus Dei aſpirat.. And Ambroſe, God looketh when wee praye, that wee ſhould power out our teares, that hee might poure out his merciesExpectat lachrymas noſtras, vt profundat pietatem ſuam. De paenit. l. c. 4. . As for example, Anna Samuels mother, in the bitternes of her ſoule wept ſore when ſhee prayed. Looke how ſalte vapours ariſe out of the ſea, which afterward are turned into a pleaſant ſhower: ſo out of the ſea of her ſorrowfull ſoule did ariſe ſobs and ſighes like ſalt vapours, which immediatly were turned into aſweet ſhower of teares. Therefore God heard her prayer, and ſent her a ſonne. The rather, becauſe this weeping, the more bitter it was to her, the more ſweete it was to God. So Iacob wreſtled with God, and preuayled againſt GodGen. 32.28.. But the Prophet Oſee ſheweth, that his wreſtling was by weeping, and his preuailing was by prayingOſe. c. 12. v. 4.. So Ezechias being ſicke prayed, praying turn'd him toward the wall and wept And then with weeping as with gunſhot he battered downe that partition wall of his ſinnes, which kept Gods louing countenance from him. Therefore ſayes the Lord to him, I haue heard thy prayers and thy teares. A ſtrange ſpeech. I haue heard thy prayers. That I vnderſtande well enough. But J haue heard thy teares. What ſhould bee the meaning of this, trow you? Haue teares tongues, I marueile, or can they ſpeake, that they may be heard? yea ſurely I dare bee bolde to ſay it. The cloud-cleauing thunder of th'almightie can not make ſuch a ratling ſound, and ſuch a roaring noyſe in the eares of man, as our teares doe in the eares of God. Therefore Dauid both before he had prayed,Pſal. 141.1. deſireth God to heare the voice of his crying, and alſo after he had praied,Pſal. 192.10. thanketh God becauſe hee had heard the voice of his weeping. For indeede hee himſelfe alſo ſayes of himſelfe,Pſal. 192.10. I mingled my drink with weeping. And where was this drink of his, but in that cup of which he ſayes in an other place,Pſal. 1 6.13 I will take the cup of ſaluation, (or of prayer, & thankſgiuing) and call vpon the name of the Lord. So that Dauid mingling his drinke with weeping, mingled his prayer with weeping. Wherefore as Elizeus did caſt ſalt into the waters of Iericho, to make them ſweete: ſo muſt wee ſalt and ſeaſon our prayers with teares, to make them ſauorie and delightſome to God. A man can neuer loue himſelfe aright, that doth not ſometimes weepe in repentance: nor his neighbour (if he be a preacher) that doth not ſometimes weepe in preaching: nor God, that doth not ſometimes weepe in prayer. So that we muſt not bee like the Stoikes which were neuer at all moued. Then we ſhal weepe too little. As is proued in this ſecond part, BVT VVEEPE. VVEEP NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.

THe third part is next, VVEEPE NOT, BVT VVEEPE. Which noteth, ſeeing both the exceſſe and the want are to bee eſchewed, that therefore the true meane, which wee muſt keepe in weeping, conſiſteth in an equall entermingling of theſe two extremities, VVEEPE NOT BVT VVEEPE both together. VVEEPE NOT, ſayes he, Too much is contrary to nature. BVT VVEEPE, too little is contrary to repentance. VVEEPE NOT, too much is contrary to reaſon. BVT VVEEPE, too little is contrarie to preaching. VVEEPE NOT, too much is contrarie to religion. BVT VVEEPE, too little is contrary to prayer. S. Paul chargeth Timothie to be inſtant, in ſeaſon, & out of ſeaſon. Firſt in ſeaſon, then out of ſeaſon. Teaching thereby that vnſeaſonable opportunitie, is better then ſeaſonable importunity. Yet to keep a meane in exhorting, that wee muſt as well vſe importunitie ſometimes, ſo it bee in ſeaſon, as take an opportunitie alwaies, though it be out of ſeaſon. Euen ſo, ſayes our Sauiour here, VVEEPE NOT, BVT VVEEPE. Firſt weepe not, then but weep. Teaching thereby that not to weepe is better then to weep, yet to keep a meane in weeping, that we muſt, as well ſometimes in not weeping weepe, as alwaies in weeping not weepe. For th'apoſtle ſaith, That they which reioyce muſt bee as though they reioyced not, and they which weepe muſt be as though they wept not. They which reioyce muſt bee as though they reioyced not, becauſe, ſayes Gregorie,Gaudium huius vitae, vua acerba. In c. 28. Iobi. Al the ioye the godly haue in this life is as a ſower grape gathered out of time. And Ambroſe,Non ſolum dolor, ſed et laetitia habet ſuas lachrymas. The children of God not onely in ſorrow, but euen in ioye alſo ſometimes ſhed teares. They reioyce as though they reioyced not. And they which weepe muſt be as though they wept not, becauſe, ſaies Macarius, 〈 in non-Latin alphabet 〉 . Homil. 15. Euen teares are a comforte to the righteous. And Ambroſe againe,Eſt pijs affectib quaedam c •• am flendi voluptas. De obitu Valentiani. 〈◊〉 . 449. To them that are well affected, weeping is a very great delight. They weepe as though they wept not. Wherefore as certaine leauen apples haue a ſowriſh ſweetnes, and ſome olde wines haue a ſweetiſh ſowrenes; ſo both our ſorrow muſt bee ioyfull, and our ioye muſt be ſorrowfull. Our ſorrow muſt bee ioyfull; as Chriſt did weepe vpon Palme ſunday. Chriſt did weepe. There is ſorrow. Vpon Palme ſunday. There is ioy. And our ioy muſt be ſorowful; as the Iſraelites did eat the ſweet Eaſter lambe with ſower hearbs. The ſweete Eaſter lambe. There is ioy. VVEEPE NOT. With ſower hearbs. There is ſorow. BVT VVEEP. VVEEP NOT. This is a fiery ſpeech, as whē S. Iohn ſaies, ye Chriſts eies are as a flame of fire Reuel. 19.12., that is, ſubiect now to no weeping. BVT VVEEPE. This is a watry ſpeech, as when Dauid ſaies, I water my couch with my teares. So that if we would recōcile theſe ſpeeches together, we muſt reconcile fire and water together. Gregory obſerueth, that in the raine-bow there are two colours, red which reſembleth fire, & blew which reſembleth waterIn arcu eodem color ignis & aquae ſimul ostenditur: quia exparte eſt caeruleus, ex parte rubicundus: vt vtriuſque iudicij teſtis ſit, vnius videlicet faciendi, & alterius ſacti. Homil. 8. in Ezec.. Red, that we might not weepe, beholding the fire which ſhal burne whē Chriſt ſhall iudge the worlde: and blewe that wee might weepe, beholding the water which did flow when God did drowne the worlde. Therefore as there bee two colours, red and blew in one raine-bowe: So there muſt be two affections, ioye and ſorrowe in one heart. This the wiſedome of our aunceſtors ſeemeth to inſinuate, euen in the apparell which they haue appointed to be worn at this ſolemnitie. For ye chief magiſtrates of the citie, this day weare ſcarlet gownes which is a kind of red like fire, but to morrowe they weare violet gownes which is a kind of blew like water. Wherefore the colours of the rainebow, which we ſee in your attire, doe admoniſh you and vs all, that ioy and ſorrow haue ſuch an entercourſe in this life, that though this day we VVEEPE NOT, yet to morrow perhaps we can not BVT VVEEPE. This day wee read Salomons ſongs, to morrow peraduenture we may read Ieremies lamentations. Now in Elias his ſacrifice, there were not only the colours of fire and water, but euen fire and water indeede.1. Reg. 18.38 In ſo much as the fire of the Lord conſumed & licked the water of the aulter. And aſſuredly our ſorrowfull ſoule will be a moſt acceptable ſacrifice to God, as Elias his ſacrifice was, if we haue both the fire of Aetna, & the water of Nilus, ſo as the ardent fire of faith, well nie cōſume & almoſt burn vp, the flowing ſtreame of loue.In Epiro ſacer fons eſt frigidus vltra onmes aquas, & ſpectatae diuer ſitatis. Nam ſi in eum ardentem demergas facem, extinguit, ſi procul ac ſine igne admoueas ſuopte ingenio inflammat, Solinus. Poly. cap. Auſtin reporteth, that there is a foūtaine in Epirus, which not onely putteth out torches that are lighted, but alſo lighteth torches that are put outDe ciuitate Dei lib 25. c. 3. . Fulgoſus likewiſe reporteth,Mirum ſontem dicere debemus, apud Gratianopolin Gallicam vr ens. Nam quamuis calē tes aquas non hab at, tamen ſimul cum ipſis aquis, flammas perſaepe emittit. Fulgoſus lib. 1. non longe à fine. that there is an other fountaine neere Grenoble a citie in France, which although it haue not hotte waters as a bath, yet oftentimes together with bubbles of water it caſteth vp flames of fire. The fountaine of teares that is in our eies muſt be like theſe two fountaines. As the Pſalmiſt witneſſeth, When my ſorow was ſtirred (ſayes he) my hart was hot within mee, and while I was muſing the fire kindled Pſal. 30. v. 3..When my ſorrow was ſtirred. There is the firſt fountaine. My hart was hot within me. There is the torch lighted. And while I was muſing. There is the other fountaine. The fire kindled. There is the flame burning. Whereupon one ſaies fitly, Our eies muſt neither bee drowned, nor drieNec fluant oculi, nec ſicci ſint. Seneca.. If they wāt fire, they will bee drowned. If they want water, they wilbe drie. Wherfore, both VVEEPE NOT, and BVT VVEEPE: both fire, and water, muſt goe together, that our eyes be neither drowned, nor drie. And this is the right moderatiō we muſt keep in weeping, as appeareth in this third part, VVEEPE NOT, BVT VVEEPE both together. VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.

THe fourth part followeth, FOR ME. Weepe not too much for my death: For the death of Chriſt; is the death of death: the death of the diuell: the life of himſelfe: the life of man. The reaſon of all this, is his innocency and righteouſnes, which makes firſt that as the life of Chriſt is the life of life: ſo the death of Chriſt is the death of death. Put the caſe how you pleaſe, this is a moſt certaine trueth, that the gate of life had neuer bin opened vnto vs, if Chriſt who is the death of death had not by his death ouercome deathMors mortis morti mortem niſi morte dediſſet, Caeleſtis vitae ianna clauſa foret.. Therefore both before his death he threatneth and chalengeth death ſaying, Oſe 13.14. O death I will bee thy death: and alſo after his death he derideth and ſcorneth death, ſaying,1. Cor. 15.55. O death thou art but a drone, where is now thy ſtingſic Iohannes Piſtorius Eraſms Roterodami affinis, igni cremandus dixit, O mors vbieſt tua victoria?? Aske death any of you (I pray) and ſay, death how haſt thou loſt thy ſting? how haſt thou loſt thy ſtrēgth? What is the matter that virgins and very children do now contemne thee, wheras kinges and euen tyrants did before feare thee? Death (I warrant) wil anſwere you, that the only cauſe of this is the death of Chriſt. Euen as a bee ſtinging a dead body takes no hurt, but ſtinging a liue body many times loſeth both ſting & life together; in like maner death, ſo long as it ſtung mortal men only which were dead in ſin was neuer a whit the worſe, but when it ſtunge Chriſt once, who is life it ſelfe, by and by it loſt both ſtinge and ſtrength. Therefore as the braſen ſerpent was ſo farre from hurting the Iſraelites that contratiwiſe it healed them: after the ſame ſort death is now ſo far frō hutting any true Iſraelite, that on the other ſide, if affliction as a fiery ſerpent ſting vs, or if any thing els hurt vs, preſently it is helped & redreſſed by death. Thoſe which will needs play the hobgoblins or the nightewalkinge ſpirites (as we call them) al the while they ſpeak vnder a hollow vault, or leape forth with an vgly vizard vpō their faces, they are ſo terrible that he which thinkes himſelfe noſmall man may perhaps be affrighted with them. But if ſome luſty fellowe chaunce to ſteppe into one of theſe and cudgle him well fauoredly, and pull the vizarde from his face, then euery boye laughes him to ſcorne. So is it in this matter. Death was a terrible bulbegger, and made euery man afraide of him a great while, but Chriſt dying buckled with this bulbegger, and coniured him (as I may ſay) out of his hollowe vault, when as the dead comminge out of the graues were ſeene in leruſalem: and puld the vizard from his face, when as he himſelfe riſinge, left the linnē clothes which were the vizard of death behinde him. Therefore as that aſſe called Cumanus aſinus ietting vp and downe in a lyons skinne did for a time terrifie his maiſter, but afterwards being diſcried did benefit him very much: ſemblably death ſtands nowe like a ſilly aſſe, hauing his lyons skinne puld ouer his eares, and is ſo farre from terrifying any, that it benefits all true chriſtians, becauſe by it they reſt from their laboures, and if they bee oppreſſed with troubles or cares, when they come to death they are diſcharged; death as an aſſe doth beare theſe burdens for them. Obleſſed, bleſſed be our lord, which hath ſo diſarmed death that it can not doe vs any hurt, no more then a bee can which hath no ſting; nay rather it doth vs much good, as the braſen ſerpent did the Iſraelites: which hath ſo diſmaſked death that it can not make vs afraid, no more then a ſcarbug can which hath novizard, nay rather as an aſſe beareth his maſters burdens, ſo death eaſeth and refreſheth vs. This hath Chriſt done by his death. Hee that felleth a tree vpon which the ſun ſhineth, may well cut the tree, but can not hurt the ſunne He that poweeth water vpon yron which is red botte, may well quench the heate, but he cannot hurt the yron. And ſo Chriſt the ſunne of righteouſnes did driue away the ſhadowe of death: and as glowinge yon was too hot and too hard a morſell for death to digeſt. All the while Adam did eate any other fruit which God gaue him leaue to eate, he was nouriſhed by it but when he had taſted of the forbidden tree he periſhed. Right ſo death had free leaue to deuoure any other man, Chriſt only excepted, but when it went about to deſtroy Chriſt, then it was deſtroyed it ſelfe. Thoſe barbarous people called Cannibals which feed only vpon rawe fleſh, eſpecially of men, if they happen to eate a peece of roſted meate, commonly they ſurſet of it and die Euen ſo the right Canniball the only deuourer of all mankinde, death I meane, taſting of Chriſtes fleſhe, and finding it not to bee rawe (ſuch as it was vſed to eate) but wholſome and heauenly meat indeede, preſently tooke a ſurfet of it, & within three dayes dyed. For euen as whē Iudas had receiued a ſop at Chriſts hand, anon after his bowels guſhed out: in like ſort death beinge ſo ſaucie as to ſnatch a ſop (as it were) of Chriſtes fleſh, and a little bit of his body, was by & by like Iudas choked and ſtrangled with it, and faine to yeeld it vp againe, when Chriſt on Eaſter day reuiued. Death I wiſſe, had not bin brought vp ſo daintily before, nor vſed to ſuch manner of meat, but alwaies had rauened either with Mithridates daughters vpon the poiſon of ſinne, or elſe with Noahs crow vpon the carrion of corruption. Wherefore nowe ſaies Fulgentius,Mors Chriſtum guſtauit, ſed non deglutiuit. death did indeede taſte of Chriſte, but could not ſwallow him vp, nor digeſt him. Contrariwiſe Chriſt as ſoone as euer he had but a little taſted of deathHebr. cap. 2. ver. 9. eftſones hee did deuoure death, he did ſwallowe vp death in victory. And ſo the death of Chriſt by reaſon of his righteouſnes is the death of death.

It is alſo the death of the diuell. As the Apoſtle ſaies that by his death he did ouercome not only death, but him alſo which had the power of death, the diuel. It is reported that the Libard vſeth a ſhaunge kinde of pollicy to kill the ape. Hee lyeth downe vpon the grounde as though he were ſtarke dead: which the apes ſeeing come all together, & in deſpight skip vp vpon him. This the Libard beareth patiently till he thinks they haue wearied themſelues with their ſporting. Then ſodainly hee likewiſe leaps vp and catches one in his mouth, and in each foote one, which immediatly he killeth & deuourethConcul ant inſultantes ludibrij cauſae donec pardalis ſentiens illas iam ſaltando defatigatas de repente reuiuiſcens aliam dentib. aliam vnguib. corripit. Eraſ. Prou. Pardi mortem adſimulat.. This was Chriſts pollicy. He was layd in the duſt for dead. The diuel then inſulted ouer him and trampled vpon him. But he like a liuely Lybard ſtartinge vp on Eaſter day aſtoniſheth the ſouldiers ſet to keep him which were the diuels apes, & made them lye like dead menMath. cap. 28. ver. 7. . Euen as he tolde them before by his prophet, ſaying. I will be to them as a very Lyon, and as a Lybard in the way of AſhurOſe. cap. 13. ver. 7. . For as blind Samſon by his death killed the Philiſtins, when they were playinge the apes in mocking and mowinge at him Iudicum 10. ver. 25.: ſo Chriſt by his death deſtroied the diuell. Scaliger writeth that the Chameleon when hee eſpies a ſerpent taking ſhade vnder a tree, climes vp into that tree and lets downe a threed, breathed out of his mouth as ſmall as a ſpiders threed, at the end wherof there is a little drop as cleare as any pearle, which fallinge vpon the ſerpēts head kils himEx ore filum demittit araneorum more: in cuius fili extremo guttula eſt margarttae ſplendore, ea tactus in vertice ſerpens moritur. Ex. 190. . Chriſt is this Chameleon. He climes vp into the tree of his croſſe and lets downe a threed of bloud, iſſuing out of his ſide, like Rahabs red threed hanging out of her windowSigna fidei at que vexilla dominicae paſſionis attollens coccum in feneſtra ligauit. Ambro. de fide libro 5. cap. 5. & Paulinus Natali. 8. Puniceo proprium ſignauit vellere tectum., the leaſt drop wherof beeing ſo precious and ſo peereles falling vpon the ſerpents head kils him. The wilde bull of al things can not abide any red coloure. Therefore the hunter for the nonce ſtandinge before a tree, puts on a redde garment. Whom when the bull ſees, he runnes at him as hard as he can driue. But the hunter ſlipping a ſide the buls hornes ſticke faſt in the tree. As when Dauid ſlipped aſide Sauls ſpeare ſtuck faſt in the wall1. Sam. 19.10. Such a hunter is Chriſt. Chriſt ſtanding before the tree of his croſſe, puts on a red garment dipt and died in his owne bloud, as one that commeth with redde garments from BozraEſa. cap. 63.1.. Therfore the diuell and his angels like wilde bulles of BazanPſalm. 22.12. ran at him. But he ſhifting for himſelfe, their hornes ſticke faſt in his croſſe. As Abrahams ram by his hornes ſtuck faſt in the briersGeneſis. 22.13.. Thus is the diuell caught and killed. A Dragon indeed kils an Elephant: yet ſo as the Elephant falling downe kils the dragon hith him. An Elephant kils Elezar: yet ſo as Eleazar falling down kils the Elephāt with him1. Mach. 6.46.. And accordingly to this, the diuel killing Chriſt was killed by Chriſt. Yea as an Elephant is ſtronger then the Dragon, and Eleazar is ſtronger then the Elephant: ſo Chriſt is ſtronger then them both. For the Elephant doth not liue after hee hath killed the Dragon, neither doth Eleazar liue after he hath killed the Elephant: but Chriſt liueth after he hath deſtroyed the diuell. Leauing the diuell dead, he is nowe riſen himſelfe from the dead. Wherfore as a Lybard killeth the ape: and a Chameleon the ſerpent: and a hunter the bull: and an Elephant the dragon: & Eleazar the Elephāt himſelfe: ſo Chriſt the true Eleazar, which ſignifies the helpe of God, hath by his death killed, that miſcheeuous ape the diuell: that olde ſerpent the diuell: that wilde bull the deuill: that great dragon the deuill: that raginge elephant the deuill. Whē Mahomet, the ſecōd of that name, beſeeged Belgrade in Seruia, one of his captaines at length got vp vpon the wall of the city with banner diſplayed. A noble Bohemian eſpying this ranne to the captaine, & claſping him faſt about the middle, asked one Capiſtranus ſtanding beneath, whether it would be any danger of damnatiō to his ſoule, if he ſhould caſt himſelfe downe headlong with that dogge (ſo he tearmed the turke,) to bee ſlaine with him? Capiſtranus anſwering that it was no daunger at all to his ſoule, the Bohemian foorthwith tumbled himſelfe downe with the Turke in his armes, and ſo by his owne death only ſaued the life of all the cityZieglerus. de illuſtribus viris erma •• tae cap. 98. . Such an exploit was this of Chriſt. The diuell like the great Turke beſieging not only one city, but euen all mankinde, Chriſt alone like this noble Bohemian encountred with him. And ſeeing the caſe was ſo, that this dog the diuel, could not be killed ſtarke dead except Chriſt died alſo; therfore he made no reckoninge of his life, but gaue himſelfe to death for vs, that hee only dying for all the people, by his death our deadly enemy might for euer be deſtroyed. For ſo Origen teſtifieth that there were two crucified vpō the croſſe of Chriſt. Chriſt himſelfe, viſibly: with his will: and for a time. The diuell, inuiſibly: againſt his will: and for euerHomi. 8. in Ioſua.. Therfore the croſſe is that victorious chariot in the vpper part wherof Chriſt ſitteth as a triumphāt conqueror, and in the lower part of it the diuell is drawen as a captiue, and is made an open ſpectacle of ignominy & reproch. Diuerſe auncient fathers note the virgin Mary was maried that the diuell might be deceiued. For he knewe well enough Chriſt ſhould be borne of a virgin. But he neuer ſuſpected bleſſed Mary was a virgin, conſidering ſhe was wedded to Ioſeph. Therfore he did not lye in wait to deſtroy the ſeed of the woman ſo circumſpectly as otherwiſe hee would if he had bin aware or wiſt any ſuch thing. So that the birth of Chriſt did coſen the diuel. But the death of Chriſt did conquer the diuell. And that much more gloriouſly when the temple of his body was vpō the pinnacle of the croſſe, then when the body of his croſſe was vpon the pinnacle of the temple. For when he was vpon the temple his breath ſpake better thinges then Sathan: but when he was vpon the croſſe his bloud ſpake better things then Abell: and there his breath came from his lunges out of his mouth, but here his bloud came from his heart out of his ſide: and there hee fought ſtanding ſtoutly to it, and withſtanding Sathan hee would not in any wiſe throwe down himſelfe, but here he skirmiſhed yeelding and humbling himſelfe to the death of the croſſe: and there the diuill aſcended vp to him vnto the toppe of an high mountaine, and ſo (as I may ſay) bad him baſe at his own goale, but here he himſelfe deſcended down to the diuell into the neathermoſt hell, and ſo ſpoiled principalities and powers, and ſlewe the great Leuiathan in the very bottome of his own bottomles pit. For the diuell like a greedy rauenous fiſhe ſnatching at the baite of Chriſts body (as Damaſcene ſpeaketh) was pearced through and twicht vp with the hooke of his Deity 〈 in non-Latin alphabet 〉 .. Therefore both before Chriſtes paſſion, Peter tooke mony out of a fiſhes mouth to pay his tribute: and alſo after Chriſtes paſſion, the diſciples broyled a fiſhe for him to feede vpon. Whereby we ſee, that Chriſt, who made a fiſhe pay tribute to Caeſar for him, made the diuell alſo pay tribute to death for him: and on the other ſide that the diuell while he went about to catch this good fiſhe, which is Ieſus Chriſt Gods ſonne the ſauiour (as Methodius and Sybilla proue the letters of 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . ſeuerally ſignifie) was himſelfe caught, yea alſo killed by Chriſt. So that all the while Chriſt was buried in the graue, the diuel was broyled in hell. Wherefore as it was booteles for Golias to brandiſhe his ſpeare againſt Dauid: ſo it little auailed the diuell to ſhake his ſpeare likewiſe in the hand of the ſouldier againſt the heart of Chriſt. For as Dauid hauinge heard Golias prate & talke his pleaſure, when they came to the poynt at the firſt ſtroke ouerthrew him: ſo Chriſt with that very ſelfe ſame ſpeare which gaue him a little venny in cōpariſon, or (if it be lawful for me ſo to ſpeake) but a phillip on the ſide, which was ſoone after recured, gaue the diuell a deadly wound in the forehead, which with all his pawes hee ſhall neuer be able to claw off. And again, as Dauid onely with his ſling wrought this feate: ſo Chriſt onely by his death, and by the power of his croſſe, which is the ſling of DauidSanè crux ipſa funda est, qua Dauid Goliath horrendum armis & formidabilem viſu proſtrauit hunet. Cyr. Ioh. l. 8.17. did conquer & ſubdue the deuil. And ſo the death of Chriſt by reaſō of his righteouſnes is the death of the deuil.

It is on the other ſide the life of himſelfe. That which was prophecied in the Pſalme is here fulfilled in chriſt.Pſal. 92.12. The iuſt ſhal flouriſh as the palme tree. In the hebrew it is Tamar, which ſignifies only a palme tree. But in the greek it is Phoinix which ſignifies not only a palme tree, but alſo a Phenix. Which tranſlation proueth two thinges. Firſt, that Ieſus the iuſt one did moſt floriſh when he was moſt afflicted. For the iuſt ſhall flouriſh as the palme treeChattamar.. Now the palme tree, though it haue many waights at the top, and many ſnakes at the roote, yet ſtill it ſaies, I am neither oppreſſed with the waights, nor diſtreſſed with the ſnakesNec premor, nec perimor.. And ſo Chriſt the true palme tree, though all the iudgements of God, and all the ſinnes of the worlde, like vnſupportable waightes were laide vpon him, yea though the curſed Iewes ſtoode beneath like venemous ſnakes hiſſing and byting at him, yet he was, neither ſo oppreſſed with them, nor ſo diſtreſſed with theſe, but that euen vpon his croſſe he did moſt floriſh, when he was moſt afflicted. As peny royall being hung vp in the larder houſe, yet buds his yellow flower: and Noahs oliue tree being drownde vnder the water, yet keepes his greene braunch: and Aarons rod being clunge and drie, yet brings forth ripe almonds: and Moſes bramble buſh being ſet on fire, yet ſhines and is not conſumed. Secondly, that Ieſus the iuſt one did moſt liue, when hee ſeem'de moſt to be dead. For the iuſt ſhall flouriſh as the phenix 〈 in non-Latin alphabet 〉 .. Now the phenix though ſitting in his neſt among the holy ſpices of Arabia he be burnt to aſhes, yet ſtill he ſayes, I die not but olde age dieth in meMoritur me non moriente ſenectus.. And ſo Chriſt the true phenix, though lying in his graue among the hot ſpices wherwith with Nichodemus embalmde him, hee was neuer like to riſe from death to life againe, yet he dyed not but mortalitie died in him, and immortalitie ſo liued in him, that euen in his ſepulchre hee did moſt liue, when hee ſeemde moſt to bee dead. As the Laurell is greeneſt in the fouleſt winter: and the lime is hotteſt in the coldeſt water: and the glow-worme ſhineth brighteſt when the night is darkeſt: and the ſwan ſingeth ſweeteſt whē his death is neereſtCantator cygnus funeris ipſe ſui. Mart alis lib. 13. Epigr.. Epaminondas being ſore wounded in fight, demaunded of his ſouldiers ſtanding by, whether his enemies were ouerthrowne or no? They anſwered yea. Then whether his buckler were whole or no? They anſwered alſo I. Nay then (ſayes he) all is well. This is not the ende of my life, but the beginning of my glory. For now your deere Epaminondas dying thus gloriouſly ſhal rather be borne agayne then buriedNunc enim veſter Epaminondas naſcitur, quia ſic moritur. Chriſt likewiſe was ſore wounded. But his enemies death and the deuill were ouerthrowne and ſpoyled. His buckler, which was his Godhead, was whole and vntouched. Therfore there was no harme done. His death was no death, but an exaltation vnto greater gloryEgo ſi exaltatus ſuero. Ioh. 12.32. . That noble Eunuch riding in his cooch read in Eſay, that Chriſt was ſilent before his death, as a lambe before the ſhearer. He ſayes not, before the butcher, but, before the ſhearer. Inſinuating that death did not kill Chriſt, but onely ſheare him a little. Neither yet had death Chriſtes fleece when hee was ſhorne. For Chriſt taking to himſelfe a ſpoungefull of vinegarIoh. ca. 19.29, that is, ful of our ſharpe and ſower ſinnes, did giue vs for it purple wool full of bloud,Heb. c. 9.19. that is, full of his pure and perfect iuſtice. And indeed the onely liuery which Chriſt our Lorde and maſter giueth all vs that are his faithfull ſeruants, is a coate made of this purple wooll. The Pſal miſt ſayes, that God giueth his ſnow like wooll. But here wee may turne the ſentence, and ſay, that Chriſt giueth his wooll like ſnow. For as ſnow couereth the ground when it is ragged and deformed: ſo Chriſts wooll which is his coate without ſeame, couereth our ſinnes, and though they were as crimſon, yet maketh them white as ſnow. And as Gedeons fleece when it was moiſt, the earth was drie, but when it was drie the earth was moiſt: So when Chriſts fleece was moiſt as a greene tree, then were all wee drie like rotten ſtickes, but when his fleece was drie, all the bloud and water being wrung out of his precious ſide, then were we moiſt'ned with his grace. Wherefore ſeeing death had not Chriſtes fleece whē he was ſhorne, but we haue it which beleeue in him, it followeth that neither death was the better nor chriſt the worſe. But as a lamb is much more nimble and liuely for ſhearing: ſo this ſhearing of death was a kinde of quickening to the lambe of God, and onely a trimming to him before he aſcended to his father, as Ioſeph was trim'd and poul'd before hee appeared to Pharaoh. For looke how Adam ſlept: ſo Chriſt diedDormit Adam, moritur Christus. Proſper.. When Adam ſlept, his ſide was opened: when Chriſt died, his ſide was opened. Adams ſide being opened, fleſh and bone were taken out: Chriſts ſide being opened, water and bloud were taken out. Of Adams fleſh and bone the woman was built: of Chriſtes water and bloud the Church is built. So that the death of Chriſt is nothing elſe but the ſleepe of Adam. For as he ſayes of the damſels death, The damſell is not dead but ſleepeth; ſo hee ſayes of his owne death, I laid me downe and ſlept, and roſe vp againe for the Lord ſuſtained me. And in an other place, when God the father ſayth to his ſonne, Awake my glory, awake my lute and harpe: God the ſonne anſweres to his father, I will awake right early. That veſſel which Peter ſawe in a traunce, which came down from heauen to the earth, and was knit at the foure corners, and had all maner of beaſtes in it, did betoken Chriſt. Chriſt came downe from heauen to the earth: and his ſtorie is knit vp by the foure Euangeliſtes: and hee hath made Iewes and Gentiles, yea all nations, though they were as bad as beaſtes before, yet he hath made them all, I ſay, one in himſelfe. Nowe ſaies Caſſianus, it is worth the noting, that the holy Ghoſt ſaies not, this veſſel was a ſheete, but was like a ſheetePulchrè ait, Non linteum ſed, Quaſi linteum.. A ſheete may ſignifie either ſleep or death. Becauſe there is both a ſleeping ſheete, and a winding ſheete. But neither was Peters veſſell a ſleepe, though it were like a ſheete: neither was Chriſts bodie dead, though it were lapt in a ſheete. For we our ſelues canne not ſo properly bee ſaide to liue in our firſt birth, as in our ſecond birth: and Chriſts life when hee lay in that new wombe, in which neuer any other was conceiued, is nothing to his life, when hee laye in that newe tombe, in which neuer any other was buried. Wherefore as Iacob trauailing towards Haram, when he had layde an heape of ſtones vnder his head, and taken a nap by the way, was much reuiued with it after his tedious iourney: ſo Chriſt trauailing towardes heauen, when he had ſlept a little in that ſtony ſepulchre which was hewen out of a rock, liued then moſt princely after his painfull paſſion. Tell me when did Ionas liue? in the hatches of the ſhip, or in the bellie of the whale? In the hatches of the ſhippe? why? I am ſure you will not ſay ſo. That was nothing. But to liue in the bellie of the whale when the marriners were in extreme ieopardie and daunger vpon the water, and yet Ionas moſt ſafe and ſecure vnder the water, this indeede was ſomewhat. Who euer ſaw ſuch a wonder? The waues were one while hoiſted vp to the higheſt clowdes, an other while hurled downe to the nethermoſt depth, Ionas ſelfe being all this while in the very gulfe of deſtruction, and yet not one haire the worſe. Chriſts caſe was the ſame. As Ionas was in the bellie of the whale three daies and three nightes: ſo and ſo long was the ſonne of man in the bowels of the earth. Yet he had no more hurt then Ionas had. But liued better vnder the earth then we can vpon the earth, better in death then we can in life. Tell me whē did Daniell liue? In the kings court? or in the lyons denne? In the kinges court? why? there is no great reaſon for that. Any man might haue liued there. But to liue in the lions den, when the mouth of the den was ſhut, and the mouths of the lyons open, this indeed was the life of an angel & no man. What king could euer make lyons attend, and waite vpon him? Yet here you might haue ſeene worthie Daniel ſitting in the midſt of many hungry lyons, when as the lions lay downe at his feete couching and crouching before him, and adored their owne pray caſt vnto them, which otherwiſe they would haue werried, and being beaſtes became men in humanitie towarde this ſaint, ſeeing men became beaſtes in cruelty againſt him. The ſame reaſon was in Chriſt. His ſepulchre was ſealed as wel as Daniels den. And hee ſaies alſo of himſelfe in the Pſalme, My ſoule is among lyons. Theſe lyons were the terrours of death, and the horrours of hell. Yet hee tooke no more hurt thē Daniel did. But brake the chaines of death into fitters, and the gates of hell into ſhiuers, and then moſt gloriouſly triumphed. And ſo the death of Chriſt by reaſon of his righteouſnes is the life of himſelfe.

It is laſtly the life of man. Whē Chriſts ſpeare had opened that way of life which the Cherubins ſword had ſtopt vp, then ſaies our Sauiour to the theefe, This day ſhalt thou be with me in paradice. Adam and Eue both in one day were expelled out of paradice. Chriſt & the theefe both in one day were receiued into paradice. Yea both in one houre of the day. For about noone when the winde blewe Adam and Eue were expelled. And ſo about the ſixt houre, that is about twelue a clocke in the day time, Chriſt and the theefe were receiued. Chriſt ſaying to the theefe while he did draw him vp into paradiceOſe cap. 11. I do draw thee with the cordes of a man euen with bands of loue. But the ſeptuaginte tranſlate the hebrewe wordsBechauele adam. which ſignifie, with the cordes of a man, into thoſe greeke words 〈 in non-Latin alphabet 〉 . which ſignifie with the deſtruction of a man. As if Chriſt ſhould ſay thus to the theefe. I do ſo dearely loue thee that I am content, my ſelfe to bee deſtroied that thou maieſt bee ſaued, my ſelfe to dye that thou maieſt liue. I doe drawe thee with the deſtruction of a man, euen with bandes of loue. So that the theefe who ſawe his owne woundes and death in Chriſts body, did ſee alſo Chriſtes ſauing health & life in his owne body. As Alcuinus ſayes writing vpon the ſixt of IohnAſſumpſit vita mortem, vt mors acciperet vitam,; when the liuinge Lord dyed, then the dyinge theefe liued. Notably ſayes the prophetLamen. 4. ver. 21., The breath of our noſtrels, Chriſt the Lord is taken in our ſins, to whom wee ſayd wee ſhall liue in thy ſhadowe. If Chriſt be the breath of our noſtrels, then he is our life. And againe, if we liue in his ſhadowe, then we liue in his death. For where there is breath in a ſhadowe, there there is life in death. Nowe as the ouerſhadowing of the holy Ghoſt was the life of Chriſt; ſo the ouerſhadowing of Chriſte, is the life of man. And as Peters ſhadowe gaue health to the ſicke: ſo Chriſtes ſhadowe giueth life to the dead. yea a thouſand times rather Chriſts then Peters. For as Elias his ſpirit was doubled vpon Elizeus, becauſe Elias being aliue reſtored ſome to life, but Elizeus, as Ierom ſayes, being dead raiſed vp one from the deadMortuus mortuum ſuſcitauit. ſo Peters ſpirit was doubled vpon Chriſt, becauſe Peter being aliue was a phiſition to the liuinge, but Chriſt as Chryſoſtome ſaith, beinge dead was a phiſition to the dead 〈 in non-Latin alphabet 〉 . Or rather indeed in this compariſon there is no compariſon. But as Peters ſpirit was a ſhadowe to Chriſts ſpirit: ſo Peters ſhadowe was nothing to Chriſts death. Ezechias ſeeing the ſhadow of the ſunne goe ten degrees backe in the diall, was aſſured by this ſigne, that he ſhould recouer of his ſicknesEſay. cap. 38.8. Sick Ezechias may ſignifie all mankinde which is ſicke by reaſon of ſinne. But this is an vnfallible ſigne we ſhall recouer, becauſe the ſun hath gone ten degrees backe in the dyal. The ſun of righteouſnes Ieſus Chriſt hath for our ſake made him-ſelfe lower by many degrees in the earth. My father is greater then I. There hee is gone backe tenne degrees belowe his father. Thou haſt made him lower then the angels. There hee is gone backe ten degrees belowe the angels. I am a worme and no man. There he is gone back ten degrees belowe men. A liue dogge is better then a dead lyonEccleſ. 9. ver. 4. There he is gone backe ten degrees below wormes. For he was not counted ſo good as a liue worme, but was buried in the earth as a dead lyon to be meate for the wormes, if it had bin poſſible for this holy one to ſee corruption. But bleſſed, O bleſſed bee our Lord! Chriſt beeinge in the forme of God was buried in the graue, & ſo was made lower then his father; nay lower then angels; nay lower then men; nay lower then wormes: that we being now no better then wormes might be crowned in heauen, and ſo might bee made higher then wormes; yea higher then men; yea higher then angels; yea partakers of the ſame life and kingdome with Chriſt. Pliny reportethL. 36. cap. 10. that there was a diall ſet in Campus martius to note the ſhadowes of the ſun which agreeing very well at the firſt, afterwards for thirty yeers together did not agree with the ſun. All the time of thoſe thirty yea three and thirty yeeres that Chriſt liued in his humiliation here vpon earth, you might haue ſeene ſuch a diall. In which time the ſhadowe of the diall did not agree with the ſhining of the ſun. But thankes be to God, all the better for vs. When the ſunne went backward ten degrees in the diall, then Ezechias went forward fifteen degrees in his life. He liued fifteene yeers longer. And ſo the going of this ſunne Ieſus Chriſt ten degrees backward, hath healed all our ſicknes, and ſet vs a thowſand degrees forward, and infinitely aduanced vs by his death to euerlaſtinge life. For Chriſt is that louinge Rachell, which dyes her ſelfe in childbirth to bringe forth her ſonne Beniamin aliue; Chriſt is that righteous Adam which by the bloudy ſweat of his browes hath earned for vs the bread of life; Chriſt is that iuſt Noah, which ſhutting vp himſelfe in his Arcke as in a ſepulchre ſaueth all that come to him aliue: Chriſt is that tender Pellican which woundinge his own breſt, doth with his bloud reſtore againe his yong ones to life. And euen as when many birds are caught in a net, if a Pellican, or any other great bird that is amonge them get out, all the reſt that are little ones follow after: ſemblably Chriſt as a great bird hauing broken through the net of death, all we eſcape with him: So that wee may ſay with the Pſalmiſt, Our ſoule is eſcaped as a bird out of the ſnare of the fouler, the ſnare is broken & we are deliuered. Arnobius vpon theſe wordes in the pſalmePſalm. 138.8. , Deſpiſe not the worke of thine own hands, writeth thus, We are the worke of thine own handes, ſeeing wee are thy workmanſhippeEph. 2.10. lyſius ſumus factura conditi in Chriſto. Quantum ad ſubſtātiam fecit, quātum ad gratiam condidit. Tertull. aduer. Mar. l. 5. non longe a fine.. Now becauſe the worke of thy handes was deſtroied by the worke of our hands, therfore were thy handes nayled to the croſſe for our ſinnes. That thoſe handes of thine might repaire againe the worke of thy handes by the tree of the croſſe, which was deſtroyed by the tree of concupiſcence. Thus far Arnobius. Whereby wee may gather that the fruit of the tree of knowledge of good and euill is euill, that is death, but the fruit of the tree of life, that is of the croſſe of Chriſt, is life. When Alexander had throwen downe the walles of the Thebes, Phryne a harlot promiſed that ſhe would at her own charges repaire them againe, ſo that the citizens would ſuffer this title to bee grauen vpon the gate, Alexander hath throwen them downe, but Phryne hath raiſed them vp A 〈 in non-Latin alphabet 〉 . Plutar.. The caſe is quite contrary here. Eue hath ouerthrowene not only Thebes, but euen all mankinde. Chriſt hath at his owne coſt and charges repaired and built vs vp againe. Therefore wee muſt graue this title vpon the croſſe of Chriſt, Eue hath throwne vs downe, But Chriſt hath raiſed vs vp. Eues tree of knowledge of good and euill hath throwen vs downe, but Chriſts tree of life hath raiſed vs vp. Nay I will be bold to ſay yet more. What is that? Marry this, That as far as the tree of life excelleth the tree of knowledge of good and euill, ſo farre the croſſe of Chriſt excelleth the tree of life. I know well many will muſe & maruel much what I meane to ſay ſo. And ſome perhaps will ſcarce beleeue it is true which I ſay. Neuertheles, moſt chriſtian and bleſſed brethren, make you no doubt of it. For it is not my opinion or my ſpeech only. They are the very words of our ſauiour. I came, ſaies he, that men might haue lifeIohn chap. 10.10., & that they might haue it more aboundantly. More aboundantly? What is that? That aboundantly wee might haue more life by the croſſe of Chriſt, then euer wee could haue had by the tree of life: that aboundātly we might gaine more by the obedience of Chriſt in his death, then euer wee loſt or could loſe by the diſobedience of Adam in his life. And therefore though that ſinne of Adam was ſo haynous and ſo horrible; that it caſt the image of God out of Paradiſe; that it polluted all the race of mankind; that it condemned the whole world; that it defaced the very frame of heauen it ſelfe; yet conſidering the ſequele, how not only the guilt of this ſinne, but euen the very memory of it is nowe vtterly aboliſhed by the bloud of Chriſt, S. Gregory is not afraid to ſay, O happy, happy, happy man was Adam that euer hee ſo ſinned and tranſgreſſed againſt GodO foelix culpa quae talem ac tantum meruit habere redemptorem.. Becauſe by this meanes both hee and all wee haue found; ſuch plentifull redemption; ſuch vneſtimable mercy; ſuch ſuperabundant grace; ſuch ſelicity; ſuch eternity; ſuch life by Chriſts death. For as hony beeinge found in a dead lyon, the death of the lyon was the ſuſtenance of Sampſon; ſo Chriſts gall is our honyChriſtifel noſtrum mel., & the bitter death of Chriſt by reaſon of his righteouſnes is the ſweet life of man. Thus you ſee that the death of Chriſt is, the death of death; the death of the diuel; the life of himſelfe; the life of man. And therefore he ſaies in this fourth part, weep not too much for my death, FOR MEE. VVEEP NOT FOR MEE BVT VVEEP FOR YOVR SELVES.

I Perceiue beloued I haue bin ſomewhat long in this part. Therefore I will make more haſt in the reſt, and do what I can deuiſe that I may not ſeeme tedious vnto you. Now then to the fift part. FOR YOVR SELVES. Weepe not too little for your owne life. For the life of man is quite contrary. The life of man is the life of death: the life of the diuell: the death of himſelfe: the death of Chriſt. The reaſon of all this is his iniquity and ſinne. Which euen in gods deare children, ſaies Barnard, is caſt downe, but not caſt outDeiectum, non •• ectum.. Therfore though ſin can not ſometimes rule ouer vs, becauſe it is caſt downe, yet it will alwaies dwell in vs, becauſe it is not caſt out. For it is ſo bred in the bone, that till our bones bee with Ioſephs bones caried out of Aegypt, that is out of the world, ſin can not bee carried out of our bones. The iriſh hiſtory telleth vs that the city of Waterford giueth this poſey Intacta manet It continueth vntouched.. Becauſe ſince it was firſt conquered by king Henry the ſecond, it was neuer yet attaynted, no not ſo much as touched with treaſon. Alſo that the yle of Arren in that country hath ſuch a pure ayre, that it was neuer yet infected with the plague. Wee can not ſay thus of the nature of man, That either it is ſo cleere from treaſon, as that city is, or els that it is ſo cleare from infection, as that Iland is. Nay our very reaſon is treaſon, and our beſt affection is no better then an infection, if it be well ſifted in the ſight of God. Euagrius recordeth libr. 5. ca. 15., that the Romanes got ſuch a victory ouer Choſroes, one of the Perſian kings, that this Choſroes made a lawe, that neuer after any king of Perſia ſhould moue warre againſt the Romanes. We cannot poſſibly ſubdue ſin in ſuch ſort, as the Romanes did this Perſian king. But do wee what we can do, ſinne will alwayes be a Iebuzite, a falſe borderer, yea a ranck traytor rebelling againſt the ſpirit. Which makes the life of man firſt to bee, ſaies Chryſoſtom, a debt (as it were) owne & due to death 〈 in non-Latin alphabet 〉 .. For the diuell is the father of ſin, and ſin is the mother of death. Hereupon Sainct Iames ſaies, that ſin beeing finiſhed trauailing in childbyrth like a mother bringeth forth death. And Dauid in the ninth pſalme calleth ſin the gate of death. Becauſe as a man comes into a houſe by the gate: ſo death came into the world by ſinne. The corruption of our fleſhe did not make the ſoule ſinfull: but the ſinne of our ſoule did make the fleſh corruptible. Wherupon Lactantius calleth ſin the reliefe or the foode of deathPabulum mortis.. As a fier goeth out, when all the fuell is ſpent, but burneth, as long as that laſteth: ſo death dieth when ſin ceaſeth, but where ſin aboundeth there death rageth. The Prophet Abacucke ſinning not, death was ſo far from him that he was able to flie without winges: but king Aſa ſinning, death was ſo neere to him that he was not able to ſtand vpon his feet. Nay wee may ſee this in one & the ſelfeſame mā. Moyſes ſinning not death could not meet with him in the bottome of the red ſea: but ſinninge death did ſeaze vpon him in the top of mount Nebo. So that the life of man by reaſon of his ſin is the life of death.

It is alſo the life of the deuill. As Emiſenus ſayes, Each one hath in him as many deuils as euilsTot daemonia quot crimina.: euery ſeuerall ſinne being ſufficient to maintaine a ſeuerall deuill. The godly finding no ioy in the earth, haue their conuerſation in heauen. But Sathan finding no ioy in hell, hath his conuerſation in the earth. So that ye earth is a hell to vs; but a heauen to him. Here hee hath his liuing. As it was ſaid at the firſt, Thou ſhalt eate the duſt of the earth all the daies of thy life. This duſt, ſayes Macarius, is the deuils dyet 〈 in non-Latin alphabet 〉 .. And therfore as a ſcadle curre waites for a bone: ſo hee that goes about ſeeking whom he may deuour, watches continually till the godly ſhake off the duſt from their feet, that is, ſhake off ſome ſinne which they haue gotten by walking in the worlde, that then hee may licke it vp as one of thoſe dogs, which did licke vp Iezabels bloud. This is meate and drinke to himDulce diabolo peccare nos. Hila. Enarra. in p. 118. . He loues it a life to ſee vs ſinne, euen as curſed Cham did to ſee Noahs nakednes. And as flies are alwaies buſie about a ſore place: ſo, ſayes Theophilact 〈 in non-Latin alphabet 〉 . In cap. Luk. 16. p. 320. , That is a ſport or a pleaſure to Sathan, which is a ſore or a paine to man. Eſpecially if he be a godly man. For this Behemoth the deuill eateth graſse as an oxe Iob. 40.10.. Whereupon Gregory noteth, that a ſheepe or any ſuch other beaſt will eate any manner of graſſe, though it be trampled and ſtained neuer ſo much: but an oxe will eate no kind of graſſe but that which is green and freſh. And ſo the deuill will be ſure to haue his feede of the very fineſt and beſt Eſca eius electa. Abacuc. 1.16.. For the angell of the Lord reioiceth moſt when one that is a ſinner conuerteth. He eateth graſſe as a ſheepe. But the angel of ſathan reioyceth moſt, when one that is a conuert ſinneth. Hee eateth graſſe as an oxe. If the deuill can not keepe a man from liuing long, then hee will hinder him from liuing wellAut impetrat mortes aut impetit mores. Leo.. If hee can not kill him, then hee will corrupt him. And indeede hee takes greater pleaſure in corrupting one godly man, then in killing a hundred wicked. He was more delighted when Dauid ſlew but Vrias, then when Saul ſlew himſelfe: whē Peter did but deny Chriſt, then when Iudas betrayed him. So that the life of man by reaſon of his ſin is the delight, yea it is the very life of the Deuill.

It is on th'other ſide the death of himſelfe. O miſerable wretch that I am (ſaies one) who ſhall deliuer me from this body of death? The life of the godly is a very body of death. But their death is onely a ſhadow of death. Thales a Philoſopher being demaunded what difference there is betweene life and death? Anſwered, They are all one. Then being asked againe, if he had not rather liue, then die? No, ſaies he, as before, for they are al one. But Ierome ſaies farre more excellently, They are not all one. That is not true. For it is one thing to liue in continuall daunger of death: an other thing to die in continuall aſſurance of lifeAliud viuere moriturū: aliud mori victurum.. Therefore Eccleſiaſtes ſaies, that the day of our death is better then the day of our birth. For when we are borne we are mortall: but when we are dead we are immortal. And wee are aliue in the wombe to die in the world: but wee are dead in the graue to liue in heauen. Hence it is that the wicked are merrie at their birth day, as Pharaoh made a feaſt at his birth day, when his chiefe baker was hangedGen. 40.20. and Herod likewiſe made a feaſt at his birth day whē Iohn Baptiſt was beheaded: but they are ſory at their dying day, as Iudas was ſorie when he went about to hang himſelfe: & Cain was afraid euery one would kill him that met him. Contrariwiſe the godly are ſory at their birth day, as Iob, Let the day periſh wherein I was borne: and Ieremie, Let not the day wherin my mother bare me be bleſſedIerem. 20.14. But they are merrie at their dying day, as Simeō, Lord now letteſt thou thy ſeruant depart in peace: & Paul, I deſire to be diſſolued & to be with Chriſt. Therfore we alſo keep holy daies, and celebrate the memorie of the Saints not vpon their birth-daies, but vpō their death-daies, to ſhew that theſe two are not all one, but yt the day of our death is better then the day of our birth. For whereas there are two waies, the one hauing in it, firſt a trāſitory life, & thē an eternall death, the other hauing in it firſt a tranſitory death, & then an eternall life: the wicked chooſe to liue here for a time, though they die for it hereafter eternally, but the godly chooſe to haue their life hid with Chriſt here, that they may liue with Chriſt eternally hereafter. Therefore the wicked neuer think of death; but the godly think of nothing els. As Alexander the monarch of ye world had al other things, ſaue only a ſepulchre to bury him in whē he was dead; he neuer thought of that. But Abraham the heire of the world had no other poſſeſſion of his own, but only a field which he bought to bury his dead 〈◊〉 ; he thought of nothing elſe. We read that Daniel ſtrowed aſhes in the temple to deſcrie the footeſteps of Bels prieſts, which did eate vp the meate. So did Abraham ſtrow aſhes in his memorie, ſaying, I will ſpeake vnto my Lord though I bee but duſt and aſhes. So doe all the faithfull remembring they ſhall one day be turnde to duſt and aſhes. That ſo ſeeing and marking the footeſteps of death how it continually commeth and ſtealeth away their ſtrength (as Bels prieſts did the meate) how it dayly eateth vp & waſteth and conſumeth their life, they may be alwaies prepared for it. Our firſt parents made them garments of figge leaues. But God miſliking that gaue thē garmentes of skinnes. Therefore Chriſt in the Goſpell curſed the fig tree which did beare onely fig leaues to couer our ſinne: but cōmended the Baptiſt which did weare skins to diſcouer our mortalitie. For not onely, as Auſtin ſayth, Our whole life is a diſeaſeVita morbus.: but alſo as Bernard ſaith, Our whole life is a deathVita mors.. The life of man by reaſon of his ſinne is a continuall diſeaſe, yea it is the very death of himſelfe.

It is laſtly the death of Chriſt. The prophet Eſay calleth Chriſt a ſin, or a ſacrifice for ſinne Aſham. Eſay 53.10., prefigured by all thoſe ſin-offerings of the old lawe. Becauſe indeede when Chriſt was crucified at the firſt, he was broken for our ſinnes. According to that of Tertullian,Propter peccatum mori neceſſe habuit filius dei. Vide etiam Aug. Medita. cap. 7. vbi docet hominem eſſe cauſam paſsionis. Sinne it was which brought the ſonne of God to his death. The Iewes were only inſtrumēts and acceſſaries to it: ſinne was the ſetler and the principall. They cryed, Crucifie him in the courte of Pilate: but our ſins cryed, Crucifie him in the court of heauen. Now as the death of Chriſt was not efficient to ſaue the wicked: ſo the ſinne of the wicked was not ſufficient to condemne Chriſt. But the ſcripture ſayth of them which either are, or at leaſt wiſe ſeeme to bee godly, They ſay they know God, but by their works they deny him: and, Saul, Saul, why doſt thou perſecute me? and, They crucifie again vnto themſelues the ſonne of God. Zacharie prophecieth of Chriſt,Zach. 13.6. That when one ſhall ſay vnto him, what are theſe wounds in thy hands? Then he ſhall anſwere, Thus was I woūded in the houſe of my frends. That is, in the houſe of thē which ought to haue bin my friends. So that our ſins did wound Chriſtes bandes at the firſt. And now alſo not the wicked, which are no part of his bodie, but wee which are myſtical members of his bodie, & therefore ſhuld by good reaſon be his frends: we I ſay, do yet oftentimes by our ſinnes deny Chriſt with Peter: nay wee perſecute Chriſt with Paul: nay wee crucifie Chriſt with the Iews. Yea (if it wil pleaſe you to heare me) I will ſay yet more, we crucifie Chriſt farre more cruelly then the Iews did. Then his body was paſſible and mortall, now it is glorified and immortall; they knew not what they did, we doe ill enough, yet wee knowe what we doe well enough: they pearced him with a ſpeare, we pearce him with reproches; they buried him in the earth, wee burie him in obliuion; then he roſe again the third day: but we ſo burie Chriſt, that not once in three dayes, no not once in three weekes he ariſeth or ſhineth in our hearts. Nay, that which I am aſhamed to ſpeake, though ſome are not aſhamed to doe it, there are in the world which haue no time, not once in three moneths, not once in three yeeres, no not once ſearch in their whole life to thinke of Chriſt, but burie him in the perpetuall forgerfulnes of their careles conſcience, as in a barren land, where all good things are forgotten. Wherefore let euery one as ſoone as hee is tempted to any ſinne, thinke ſtraightwaies that he ſees Chriſt comming towards him, wrapt vp in white linnen cloathes as he was buried, with a kercher bound about his head, and crying after a gaſtly and fearefull ſort, Beware, Take heede what you doe, Deteſt ſinne, abhorre ſin, Fie vpon it, A ſhame light on it, It once did moſt vilely and vilanouſlie murther mee: but now ſeeing my woundes are whole againe, do not (I beſeech you) do not rubbe and reuiue them with your ſinnes to make them bleed afreſh: now ſeeing the ſcepter of the kingdome of heauen is put into my hand, doe not offer mee a reede againe to mocke mee: now ſeeing my head is crowned with the pure golde of eternall glorie, doe not ſet a crowne of thornes vpon it againe: now ſeeing I my ſelfe am enſtalled in the throne of the right hand of maieſtie, doe not pull me out of my throne, and throw mee into the graue againe, and with your ſinnes ſeale a mightie great ſtone vpon mee, to stiffle me, and preſſe me, and holde mee down in death. O beloued, good beloued at his inſtance be perſwaded, by whoſe bloud you are redeemed. Haue pittie, haue pitie vpon poore Ieſus. Once he voluntarily yea euen ioyfully dyed for vs, and if that one death had not bin ſufficient, he would haue bin content then to haue dyed a thouſande deaths more. Now he proteſteth, that the leaſt ſinne of any one Chriſtian, doth more vex him euen at the very heart, then all his dolorous paynes vpon the croſſe. Our ſinnes are thoſe ſouldiers which take him, thoſe tormentors which whippe him, thoſe thorns which gore his head, thoſe nayles which pearce his feete, that ſpeare which ſheds his bloud, that croſſe which takes away his life. And yet if to greeue him thus continually would do vs any good, then hee would bee moſt glad to prefer our good, though neuer ſo little, before his owne griefe, though neuer ſo great. But it is not ſo. That one death which he willingly ſuffered, was for our ſaluation. Theſe diuers deaths which wee without ſinnes ſo often put him to againſt his wil, do make for our greater dānatiō. Therefore he beſeecheth vs, & I alſo being proſtrate at the very feet of euery one of you heartely in his name exhorte you, if wee will haue no pity of him, yet for the tender loue wee beare to our owne deare ſoules, that we would not alwaies keepe him vppon the racke, and euery daye vex this iuſt Lot with our vnlawfull deedes, that we would not any more ſhead his precious bloud, and tread it and trample it vnder our feete. This I aſſure you (bleſſed Chriſtians) will be a moſt forcible meanes, not only to terrifie and fraye vs from ſin which we may commit hereafter, but alſo to mollifie and melt our harts for ſin which we haue committed heretofore, if we conſider, that the life of man by reaſon of his ſin is the death of Chriſt. Thus you ſee that the life of man, is the life of death: the life of the diuill: the death of himſelfe: the death of Chriſt. And therefore he ſaith in this fift part, weepe not too little for your owne life, FOR YOVR SELVES, WEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.

THe ſixt part is next, FOR ME FOR YOVR SELVES. Which noteth, ſeeing both the exceſſe and the want are to bee eſchewed, that therefore the true meane which wee muſt keepe betweene Chriſt and our ſelues, conſiſteth in a certayne qualification of theſe two extremities, FOR ME FOR YOVR SELVES both together. Weepe not too much, ſaith he, for my death, which is the death of death: weep not too little for your own life, which is the life of death. Not too to much for my death, which is the death of the diuell: not too little for your owne life, which is the life of the diuell. Not too much for my death, which is my life: not too little for your owne life, which is your death. Not too much for my death, which is the life of man: not too little for your owne life, which is the death of Christ. Saint Paul willeth the Corinthians to approue themſelues by honor and diſhonor. Firſt by honour, then by diſhonour. Teaching thereby that diſhonorable honor is better then honorable diſhonour. Yet to keepe a meane in this matter, that we muſt as well count it an honor, to bee ſometimes diſhonored with Chriſt, as a diſhonor to bee alwaies honored without Chriſt. Euen ſo ſayes our Sauiour here FOR ME FOR YOVR SELVES. Firſt FOR ME, then FOR YOVR SELVES. Teaching thereby that to reioyce for Chriſt is better then to weepe for our ſelues. Yet to keepe a meane betwixt both, that we muſt aſwel ſometimes deſcend out of Chriſt into our ſelues to weepe, as alwaies aſcend out of our ſelues into Chriſt to reioyce. For the Apoſtle ſayes, that we muſt reioyce with them that reioyce and weepe with them that weepe. If my friend bee alwaies ſorowfull and neuer ioyfull, hee hath no pleaſure by me, if he be alwayes ioyful & neuer ſorowful, I haue no proofe of him, but he is my deareſt friend, moſt delighted in mee, beſt approued by me, that takes ſuch part as I doe, ſometimes reioyſing, and ſometymes weepinge, reioyſing when I reioyce, and weeping when I weepe. The like is to bee ſeene in this place. FOR ME FOR YOVR SELVES. If a Chriſtian alwaies thinke of his owne miſerie and neuer of Chriſts mercie, hee will deſpayre: if hee alwayes thinke of Chriſts mercy and neuer of his owne miſery, hee will preſume. But hee is the beſt Chriſtian, ſo hye, that he cannot deſpayre, ſo low, that he cannot preſume, which inclines aſwell to the one as to the other, ſometimes reioyſing and ſometimes weeping; reioyſing for Chriſt and weeping for himſelfe. A man cannot weepe too little for Chriſt, if he preſume not: a man cannot weepe too much for himſelfe, if he deſpayre not. But he may eaſily deſpayre, that weeps too much for Chriſt: and he may eaſely preſume, that weeps too little for himſelfe. Wherefore as in a ballance, if there be any ods in the ſcales we take out of that which is ye heauier, & put into that which is the lighter, til there be no difference betwixt thē: So here we muſt waye theſe matters well, that wee our ſelues may be iuſt waight, neither too heauie for our owne miſerie, nor too light for Chriſts mercy. Thus did Dauid when he ſayd to God, Hyde mee vnder the ſhadowe of thy winges. What are Gods wings? His mercy & his iuſtice. What is the ſhadowe of his winges? Our loue and our feare. Our loue is the ſhadow of his mercie, which is his right winge. Our feare is the ſhadowe of his iuſtice, which is his left wing. Now ſeeing he that is hid vnder the right winge only maye preſume becauſe hee hath no feare, and hee that is hid vnder the left winge only may deſpayre, becauſe hee hath no loue, therefore ſaieth Dauid, Hide me, O Lord, vnder the ſhadowe, not of one winge, but of both thy winges. That I maye neuer deſpayre while I alwaies loue thy mercy, and reioyce for Chriſt: that I may neuer preſume while I alwaies feare thy iuſtice and weepe for my ſelfe. A Quaile the very ſame bird which was the Iſraelites meate in the wildernes, as he flyes ouer the ſea, feeling himſelfe begin to be wearie lightes by the way into the ſea. Then lying at one ſide, hee layes downe one wing vpon the water, and holdes vp the other wing towards heauen. Leaſt hee ſhould preſume to take too long a flight at the firſt, he wets one wing. Leaſt hee ſhould deſpayre of taking a new flight afterwardes, hee keepes the other wing drye. Thus muſt a chriſtian man doe. When he layes downe the wing of feare vpon the water to weepe for himſelfe, then he muſt holde vp the wing of loue towards heauen to reioyce for Chriſt. That his two wings may be anſwerable to Gods two wings. That as God hath two wings, the one of mercy, the other of iuſtice: ſo hee may haue two wings, the one of ioy for Chriſt, the other of ſorrow for himſelfe. Shem and Iapheth Noah godly and dewtifull children, when they ſawe their father otherwiſe then hee ſhould be, went backeward and couered him. They went backeward, that they might not ſee him themſelues: they couered him, that others might not ſee him. Chriſt hanging naked vpon the croſſe, was the ſhame of men, & the outcast of the people. Therefore we that are the children of God muſt goe backeward by abhorring them that crucified Chriſt: and yet we muſt couer him and hide him, euen in our very hearts, by remembring and honoring his death and reſurrection. Leaſt we ſhould preſume, wee muſt goe backeward for feare: and yet leaſt wee ſhould deſpayre, wee muſt couer him for loue. That as God hideth vs vnder the ſhadow of his wings which are loue, and feare, loue the ſhadow of his mercie, and feare the ſhadowe of his iuſtice: ſo wee may hide God vnder the ſhadowe of our wings, which are ioye, and ſorrow, ioy the ſhadow of our loue, and ſorrow the ſhadowe of our feare, ioy for Chriſt, and ſorrow for our ſelues. To this ſtrange kinde of going backward, the Pſalmiſt alludeth when hee ſaith to God, Thou haſt made my feete like hines feete. A hine goeth not ſtill forward in one way, but as an auncient father ſpeaketh, hee iumpes croſſe out of one way into anotherSaltum habet tranſuer ſum. Right ſo a chriſtians feete muſt be like hines feete. He muſt iumpe croſſe, from himſelfe to Chriſt, and then backe againe, from Chriſt to himſelfe. Would you ſee ſuch a hine? Then marke how Iob footes it. That he might not deſpayre, he iumpes croſſe from himſelfe to Chriſt, and ſayesChap. 33.9., I am cleare without ſinne, I am innocent, and there is none iniquitie in mee. Here is the mercie of Chriſt. But that hee might not preſume, bee iumpes backe againe from Chriſt to himſelfe, and ſayesChap. 6.2., O that my griefe were well wayed, and that my miſeries were laide together in the ballance. Here is the miſery of man. Thus muſt we way the mercy of Chriſt, and the miſerie of man together in the ballance, and be ſure (as I ſayde before) wee make the ſcales euen, and when wee waie the reaſons why wee ſhould not weepe for Chriſt, then wee muſt way the reaſons alſo why we ſhould weepe for our ſelues. So wee ſhal finde, for great cauſe of ioy in Chriſt, great cauſe of ſorrow in our ſelues: for greater cauſe of ioye in Chriſt, greater cauſe of ſorrow in our ſelues: for greateſt cauſe of ioye in Chriſt, greateſt cauſe of ſorrow in our ſelues: for that which is more then all to make vs ioyfull in Chriſt, that which is more then all to make vs ſorrowfull in our ſelues. The righteouſnes of Chriſt is the death of death. Great cauſe of ioye in Chriſt. If Debora reioyced when Barack put Siſera to flight, haue not we as great cauſe to reioyce, ſeeing Chriſt hath put death to flight? The ſinne of man is the life of death. Great cauſe of ſorrowe in our ſelues. If Anna wept for her barrennes, haue not we as great cauſe to weepe, ſeeing wee can conceiue nothing but ſorrowe, & bring forth iniquity vnto death? The righteouſnes of Chriſt is the death of the diuell. Greater cauſe of ioy in Chriſt. If Iudith reioyced, when ſhee did cut off the head of Holofernes, haue not wee greater cauſe to reioyce, ſeeing Chriſt hath cut off the head of the diuell? The ſinne of man is the life of the diuell. Greater cauſe of ſorrowe in our ſelues. If Thamar wept being defloured by her brother, haue not wee greater cauſe to weepe ſeeing wee commit ſpirituall inceſt and adulterie daylie with the diuell? The righteouſnes of Chriſt is the life of himſelfe. Greateſt cauſe of ioye in Chriſt. If Sara laught when ſhee hearde ſhee ſhould haue a quicke childe in her dead wombe, is not this the greateſt cauſe of laughter which can bee vnto vs, that Chriſt liued in death, and was moſt free among the dead, and could not ſee corruption in the graue? The ſinne of man is the death of himſelfe. Greateſt cauſe of ſorrowe in our ſelues. If Agar wept being turnde out of Abrahams houſe, is not this the greateſt cauſe of weeping, which can be vnto vs, that our life is no life, becauſe wee neuer ceaſe from ſinning, while wee are here pilgrimes and ſtrangers exiled and baniſhed out of our fathers houſe in heauen? The righteouſnes of Chriſt is the life of man. This is more then all to make vs ioyfull in Chriſt. If Queene Eſter did reioyce, as Queene Elizabeth doth at this daye (whom God for his mercies ſake euer ſaue and preſerue, and let al the people ſay Amē ) becauſe ſhe deliuered her people from thraldome and deſtruction, can anye thing in the world then make vs more ioyfull then this, that we being curſed in our ſelues are bleſſed in Chriſt, being embaſed in our ſelues are exalted in Chriſt, being condemned in our ſelues are iuſtified in Chriſt, being dead in our ſelues are aliue in Chriſt? The ſinne of man is the death of Chriſt. This is more then all to make vs ſorrowfull in our ſelues. If the virgine Mary wept ſo ſore for the death of her ſonne Ieſus, as though her tender heart had bin ſtabde and pearſt thorough with a ſharp ſworde (as Simeon ſpeaketh) can any thing in the worlde then make vs more ſorrowfull, then this, that Chriſt being bleſſed in himſelfe, was curſed for vs, being exalted in himſelfe was embaſed for vs, being iuſtified in himſelfe, was condemned for vs, being aliue in himſelfe, was dead for vs? O deare brother, bleſſed Chriſtian, whoſoeuer thou art, if thou bee too ſorrowfull at any time, remember what Chriſt hath done for thee; how louingly; how kindely he hath dealt with thee, and thou wilt ſoone be glad: if thou bee too ioyefull at any time, remember what thou haſt done againſt Chriſt; how vngratefully; how wretchedly thou haſt dealt with him, & thou wilt ſoone be ſorry. So ſhall wee neuer ſuffer ſhipwrack of fayth, either by too much ſorrowe, as Eſau did, who ſought the bleſſing with teares, weeping for himſelfe, not reioycing for Chriſt: or els by too much ioye as Herod did, who heard the Baptiſt gladly, reioycing for Chriſt, not weeping for himſelfe. But euen as a ſhip being neither too heauily burdened, not too lightly balanced, ſeateth neither waues nor windes, but ſayleth ſafely to the heauen: ſo we being neither too heauy for our own miſerie, nor too light for Chriſts mercy, but ioyning FOR ME FOR YOVR SELVES both together, ſhal neither be drowned with ye waues of deſperatiō, nor puffed vp with the winds of preſumption, but we ſhall ſayle ſafely in the arke of Noah vpon the fea of this world till wee ariue at the hauen of all happines in heauen. And this is the right moderation wee muſt keepe betwene Chriſt and our ſelues, as appeareth in this ſixt part, FOR ME FOR YOVR SELVES both together, VVEEPE NOT FOR ME BVT VVEEPE FOR YOVR SELVES.

THe ſeuēth part followeth, VVEEP NOT FOR MEE. Wherin we muſt condſider three vertues that were in Chriſt. Wiſdome; benignity; magnanimity. For wiſdome he ſayth, VVEEPE NOT: for benignty, NOT YOV; for magnanimity, NOT FOR ME. Not weepe: not you: not for me. VVEEPE NOT FOR ME. Firſt for wiſdome he ſaith VVEEPE NOT. S. Auſtin hath a very excellent ſentence. And it is thisCrux Chriſti pendentis, cathedra fuit docentis. Chriſt vpon his croſſe did read vs a lecture, like a doctor in his chaire. Indeed in that learned lecture of his hee deliuered vnto vs many notable poynts of wiſdome. And one eſpecially wee haue here. Whereby wee are inſtructed how we ſhould be affected towards the dead. For if we muſt not weepe immoderatly for the death of Chriſt, then wee muſt not greeue our ſelues greatly for the death of any chriſtian. The ancient Italians vſed to mourne for their dead ten monthes: the Egiptians ſeauēty two daies: the Ethiopyans fourty dayes: the auncient Germaines thirty daies: the Lacedemonians a leuen daiesIohannes Bahemus de morib. Gen. But the Athenians & the Romanes, which were in their time coumpted the wiſeſt men in the world, were much more moderat. For the Athenians had a law giuen them by Solon their lawgiuer, which did forbid mourning at burials. The Romanes likewiſe had a law in their twelue tables, which did forbid to make any exclamations or outcries at funeralsLeſſum habere funeris ergô.. Yea the third counſel holden at Toledo in ſpaine the one & twentieth canon of the councel flatly decreeth, that chriſtians ſhould bee brought to their graues only with ſinging & reioycingCum canticis ſolummodo & pſallent iūvocib.. Becauſe, quoth the councel, the apoſtle to the Theſſalonians ſaies, I wil not haue you ignorant brethren concerning them which are iſleepe that you ſorro we not, euen as others which haue no hope. Therfore Cutbertus, who was Archbiſhop of Canter bury longe before the conqueſtFloruit regnante Egberto. Anno Domini. 747. 〈◊〉 his death charged that no lamentation ſhould be made for him. And Ierom writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did ſing hymnes & pſalmes according to the chriſtianProlato foras corpore Hymnos & Pſalmos de chriſtiana traditione decantabat. In vita Pauli Erems. tradition. And that when Paula a deuout widowe wasPontifices choros pſallentium ducebāt. In Epitaphio Paulae. buried the biſhops did bring her forth with ſinging. And that when Fabiola was buried, pſalmes were ſong & Haleluiah was chaunted out ſo loud, that it did ſhake the ſeelinge of the churchSonabant pſalmi & aurata templorum reboans in ſublime quatiebat Haleluia. In Epitaphio Fabiolae. Vide praeterea Sulpitium in vita Martini Ariopag. Et Eub. Hierare. eccleſcap. 7. . Igraunt indeed we may ſorrowe and weep for the wicked not only when they are dead, but euen when they are aliue. But wee muſt ſing and reioyce for the godly not only when they are aliue, but euen when they are dead. And why? Becauſe they beeinge aliue are dead: but theſe beeing dead are aliue. According to that ſaying of the hebrew RabbinsTſaddikim bemetham caijm &c. The godly euen in their death are aliue: but the wicked euen in their life, are dead. Therfore Dauid whē his ſon Abſalon died, whom he knew to bee a wicked man wept for him, ſaying, Abſalon my ſon, O my ſonne Abſolon! would to God I had died for thee. But when his yong ſon died, whom he knew to be an innocent babe, hee was well apayd, and aroſe from the ground, and annoynted his face, and looked cheerefully, and ſayd, I ſhall goe to him, he can not returne to me. Wherby he warranteth that of Fulgentius who ſayth, That the godly deceaſed areNon amisſi ſed praemisſi. not loſt for euer but left for a time, not gone away from vs, but ſent to God before vs. For if that bee true which Ignatius ſaies. That life without Chriſt is death 〈 in non-Latin alphabet 〉 . thē this is true alſo which I ſhall ſay, That death with and in Chriſt is life. The deathes of the ſaints are no funerals but triumphesExercitia ſuntaſta non funera. Cypr.. So that in reſpect of vs which are aliue it is a very charitable cuſtome, yea it is a very honorable cuſtome to giue mourning cloakes or gownes. But in reſpect of them that are dead it is altogether needles. For what neede wee weare black mourning cloakes in ſigne of forrowe, ſeeing (as it is in the Reuelation) they weare white long roabes in token of tryumph. Therfore Chryſoſtome ſaith 〈 in non-Latin alphabet 〉 ., It becommeth vs that are chriſtians at the death of chriſtians, rather to reioyce as at a triumph, then to weep as at a tragedy. For, ſaies IeromDeſiderandi ſunt vt abſentes non deplorandi vt mortui. We may indeed wiſh for them, becauſe they are not with vs; but we muſt not weepe for them becauſe they are with God. Loue, I graunt cōmaunds vs. Well. Be it ſo. What then? But yet faith forbids vs to weepe for the deadPietas plorare iubet, ſides pro defunctis lugere vetat Iſidorus.. And therfore Paulinus ſaithSalua fide pietatis officia pendamus, ſalua pietate fidei gaudia praeferamus., Though wee may notwithſtanding our faith, performe to the dead the dueties of loue, yet wee muſt firſt notwithſtanding our loue, affoord to our ſelues the comforts of faith. So, if we ſhead ſome fewe teares which run ſoftly like the waters of Sylo, no force ſaies AmbroſeErunt non doloris illices ſed indices pietatis., They will not bewray in vs any want of faith, but only teſtifie an abundance of loue. Thus and no otherwiſe did Abraham weep for Sara his wife: Eleazar for Aarō his father: Rebecca for Debora her nurſe: Ioſeph for Iacob his father: Berſhaba for Vrias her husband: Chriſt for Lazarus his friend. And here in wonderfull wiſdome he teacheh vs howe ſparing we ought to be in weeping for the death of our godly friendes, conſidering our good hope that are aliue, and their good happe that are dead. As if the very dead body whom ſome of you perhaps euen at this preſent ſo ſeriouſly thinke of, & ſo much lament for, ſhould nowe ſodainly ariſe out of the graue, and ſtep into the pulpit, and preach and ſay vnto you, VVEEP NOT FOR ME BVT VVEEP FOR YOVR SELVES. You indeed as yet remaine in this vale of miſery, where you ſin daily and howerly againſt God: where continually you feele afflictions & puniſhmēts dew to your ſins: where laſtly you are depriued of the glory of God: of the ſociety of the ſaintes: of the ioyes of heauen. Therefore (if you will) VVEEP FOR YOVR SELVES, BVT VVEEPE NOT FOR MEE. I am in that ſtate of perfection, where I neuer ſin but alwaies prayſe and laud the Lord. I am out of the compas of all calamities, not to be touched with any trouble. Ieuermore behold the amiable and the louing countenance of Chriſt: and though I come not very neere him, yet ſo farre forth I ſee him as this ſight alone is ſufficient to make mee euery way a happy man. Thus would the very dead, if they ſhould riſe againe, ſpeake vnto vs. But wee will not any longer diſquiet the dead, or diſturbe them which ſo ſweetly ſleep in Chriſt. Certainly either this that hath bin ſpoken will perſwade vs, or els (as our ſauiour ſaith) though one ſhould riſe ſtom the dead, wee would not beleeue. For if theſe aunciēt & holy fathers Fulgentius, Ignatius, Cyprian, Chryſoſtome, Ierom, Iſidore, Paulinus, Ambroſius, ſhould now all ariſe, they would (I aſſure you) ſay no other thing, but euen as you haue heard them ſpeake already in thoſe ſentences and allegations which I haue quoted & cited out of them. The ſum of all which is this, That it is great folly and childiſhnes to weep immoderatly for the dead, and that it is on the other ſide a hie point of wiſdome to bee moderate in this matter. Cōſidering our Lord going here to his death, teacheth his friends not to weepe for him, in that hee ſaies, VVEEP NOT, VVEEP NOT FOR MEE. Thus much for his wiſdome.

Nowe for benignity hee ſaies, NOT YOV. For though the perſon bee not expreſſed in the engliſhe, yet in the greek verbe it is implyed. Weepe not, as if it were, weepe NOT YOV. Which benignity appeared in that among all his vntollerable troubles, nothing troubled him ſo much, as that his friends were troubled for his troubles. And yet (as it ſhould ſeeme) they of all other had greateſt cauſe thus to bee grieued. All the people wept for Moyſes death: all Aegypt for Ioſephs death: all Iſrael for Ioſias his death: all the Church for Stephens death. But a million of Moyſeſſes: of Ioſephs: of Ioſiaſſes: of Stephens are not comparable to Chriſt. The women of Troy wept for the death of worthy Hector their valiant captaine, making this the foot of their doleful ditty, we weep for Hector Hectora flemus Seneca in Troade. actu primo,. Howe much more then ought theſe women of Ieruſalem to weepe for the death of their captaine Chriſt? Al the widowes lamēted the death of Dorcas, becauſe in her life time ſhee made them coates and garments. And had not theſe women then far greater reaſon to lamēt the death of Chriſt who made euery one of them a wedding garment, wherin hee did marry them to himſelfe? Ye daughters of Iſrael ſaith Dauid, weep for Saul who clothed you with Scarlet. Howe much more then ought theſe daughters of Ieruſalem to weepe for Chriſt who cloathed euery one of them with ſcarlet, and with the royall robe of his righteouſnes, yea and gaue his owne deare ſelfe vnto them, that they might put on the Lord Ieſus? When Chriſt was borne the night was turned into day, as it was propheſiedPſalm. 139.12., Then ſhall the night ſhine as the day. But when Chriſt was crucified the day was turned into night, as it was propheſiedAmos cap. 8. ver. 9., Then ſhall the ſun go downe at noone day. The ſunne therfore wept for Chriſt. As Hammons face was couered when he was condemned to die: ſo the ſuns face was couered, whē Chriſt was condemned to die. The temple alſo wept for Chriſt. As Dauid rent his garment when he heard of Ionathans death: ſo the temple rent his vaile when it heard of Chriſts death. The graues likewiſe wept for Chriſt. As the king of Niniue threw vp duſt vpon his head whē hee and his ſubiects were appointed to die: ſo the graues opened and threwe vp duſt vpon their heads when Chriſt was appoynted to die. The ſtones laſtly wept for Chriſt. As Iob cut his haire when hee heard of his childrens death: ſo the ſtones were cut in peeces and clouen aſunder when they heard of Chriſtes death. An aſſe carying Chriſt into Ieruſalem, the children ſung moſt merely: Chriſt carying his croſſe out of Ieruſalem, the women wept moſt mournfully. If thoſe children had held their peace and not ſung (as our ſauiour there proteſteth) the very ſtones would haue ſunge out the praiſe of Chriſt. If theſe women had held their peace, & not cried, the very ſtones would haue cried for the death of Chriſt. Or rather indeed as ſoone as euer theſe women left weepinge, becauſe Chriſt bad them, ſtraightwaies the ſtones fell a weeping, before Chriſt bad them. And what heart of man then could here haue refrayned from weeping, though it had bin harder then any ſtone, ſeeing the hard ſtones before his eies thus diſſolued and diſtilled into teares? Yet behold the benignity and louing kindnes of Chriſt. Chriſt died, not for the ſunne: not for the temple: not for the graues: not for the ſtones: but for vs men and for our ſaluation he dyed. Yet he ſuffereth theſe ſenceles creatures to weep and to haue a liuely feeling of his death, though they had no benefit by his death. But beeing content himſelfe to ſhed his deareſt and his beſt bloud for vs: yet will not ſuffer vs in recompence to ſhed ſo much as one little teare for him. No no, ſaies he, I will beare all the ſorrow, you ſhall haue only ioy: and though I dye and ſhed my very heart bloud for you, yet you ſhall not ſo much as weepe, or ſhed the leaſt teare for mee. NOT YOV, VVEEPE NOT FOR ME. Thus much for his benignity.

Laſtly for magnanimity he ſaies, NOT FOR MEE. Straunge ſtoutnes and courage. Eſpecially in him that was otherwiſe ſo mild and ſo meeke a lambe. But here the cauſe & quarell beeing ours, & he fighting for the ſaluation of our ſouls, there is no rule with him, hee plaies the lyon wherſoeuer hee goes. For holding nowe in his hand the cup of trembling, and beeing ready to drinke vp the very dregs of it, yet neither his hand nor his heart trembleth. Ennius the poet, as Tully teſtifieth, could ſay thus much, Let no man weep for my death Nemo me lacrymis decoret.. And S. Laurence the martyr, as Prudentius witneſſeth, Doe not weep for my departure Deſiſte diſceſſu meo fletum dolenter fundere.. But as Ennius or any other pagan could neuer come neere chriſtians in true magnanimity: ſo S. Laurence or any other chriſtiā could neuer come neere Chriſt. The bleſſed Apoſtle S. Paul of any that euer I heard of, commeth neereſt to him. Going toward Ieruſalem, what do you, ſaies hee, weeping & breaking my heart, for I am ready not only to be bound but euen to die alſo for the name of the Lord Ieſus? Euen ſo ſaith Chriſt here, or rather indeed not ſo, but a thouſand times more couragiouſly. Going out of Ieruſalem, what do you (ſaies hee) weeping and breakinge my heart, for I am ready not only to bee bound, but euen to dye alſo for the ſaluation of man? He knewe well enough his paſſion would be a new kind of transfiguration vnto him. For at his transfiguration he was accompanied with his deare diſciples, Peter, Iames, and Iohn: but at his paſſiō Peter denied him, Iames & Iohn forſooke him. And there he was vpon mount Tabor which ſmelled ſweetly of hearbs and flowers: but here he was vpon mount Caluary which ſmelled loathſomly of bones and dead mens ſculs. And there his face did ſhine as the ſun: but here his face was couered, nay it was buffeted and ſpit vpon. And there his garments were white as the light: but here his garments were parted, nay they were like Ioſephs coate all embrued in bloud, and hee himſelfe ſtript ſtarke naked. And there he was between two famous prophets Moiſes & Elias: but here when they thought hee called for Elias to help him, Elias would not come, nay he was between two theeues, the one at his right hand, the other at his left. And there his father ſpake moſt ioyfully to him from heauen, This is my beloued ſonne in whom only I am pleaſed; but here hee ſcreeched moſt lamentably to his father from the croſſe, My God, my God, why haſt thou forſaken me? Yet behold, behold the magnanimity of Chriſt. Chriſt knewe well enough before hand of all this fearefull & horrible paſſion prepared for him, wherin he was not transfigured as before, but disfigured ſo as neuer was any man. Yet nothing could moue him. This cowardlynes of his diſciples: this noyſomnes of the place: theſe diueliſhe buffets vpon his bare face: theſe bloudy wounds vpon his naked body: theſe vile theeues: theſe hydeous ſcreeches, could not one whit daunt his heroicall heart. But euen as a noble champion hauing already had a legge and an arme ſlaſht off, when all the ſtage in admiration of his valour and manhood cryes, ſaue the man, ſaue the man, yet puts out himſelfe, and ſtanding vpon one legge, and ſtrikinge with one arme fights ſtill as ſtoutly as if he had neuer bin hurt at all: ſo Chriſt hauinge bin ſcorned and ſcourged already, when the whole theater of heauen and earth wept for him, yea when the powers aboue the heauen came down, and the dead vnder the earth roſe vp to moue and pitty him, only he himſelfe would neither aske any fauour of others, nor yet ſhewe any fauour to himſelfe, but was very angry & called him Sathan that gaue him ſuch counſell; Yea though all the ſaincts in heauen and earth did bleed at the very heartCaelum & terra compatiuntur ei. Anſelmus in ſpeculo Euangel. ſermonis cap. 13. in a manner as much as he himſelfe did vpon the croſſe, to ſee ſo good 〈◊〉 man ſo ſhamefully deſpited, yet nothing could ſtay him but ſtill he went on forward as pleaſantly and as cheerefully is to any banket or feaſt, to this moſt ru •• ull and dreadfull death. O ſweet Ieſus, O my deare Lord, forgiue me, I humbly beſeech thee, for thy mercy ſake, forgiue me this one fault. Thou wilt neither weep thy ſelfe, nor yet ſuffer me to weep for thy death. But I am contrariwiſe affected. Though I doe not ſee thee at this preſent led as a lambe to the ſlaughter, yet only meditating of thy death ſo many hundred yeeres after, I can not poſſibly refraine from weepinge. Yea by ſo much the more do I lamēnt and mourn, by how much the more I ſee thee ioyfull & glad. Come forth ye daughters of Siō, ſaies he Canticae. 3.11., and behold king Salomō with the crown wherewith his mother crowned him in the day of his mariage in the day of the gladnes of his heart. As if hee ſhould haue ſayd, come forth yee daughters of Ieruſalem and behold Ieſus Chriſt, with the crowne of thornes, wherwith the ſinagogue of the Iewes crowned him in the day of his paſſion, and in the day of his death vpon the croſſe. He calleth the day of his paſſion the day of his mariage, and the day of his death vpon the croſſe the day of the gladnes of his heart. Thus you ſee in this ſeauenth part the wiſdome; the benignity: the magnanimity of Chriſt, in that hee ſayth, Not weep: not you: not for mee; VVEEP NOT FOR ME. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.

THe eyght part, which is the laſt, now only remaineth. BVT VVEEPE FOR YOVR SELVES: wherein wee muſt cōſider likewiſe three virtues that ought to bee in vs. Deuotion: compunction: compaſſion. For deuotion, he ſayes, BVT VVEEPE. For compunction, BVT YOV. For compaſſion, BVT FOR YOVR SELVES. But weepe: but you: but for your ſelues. BVT VVEEP FOR YOVR SELVES. Firſt for deuotion he ſaith, BVT VVEEPE. Deuotion generally is a ſuper-naturall dexteritie, wrought by the holy Ghoſt in the heart of a deuoute man, whereby hee is made prompt and ready to performe all thoſe dewties, which appertaine to the ſeruice of God. As a man may be ſayd to be deuout in preaching: deuoute in hearing: deuoute in making prayers: deuoute in giuing almes. But here eſpecially by deuotion I vnderſtand a certaine ſoftnes and tendernes of the heart, which oftentimes is reſolued into teares, conſidering the miſchiefes and miſeries of this world. For if Chriſt in this place wiſht them of Ieruſalem to weepe for themſelues, and did himſelfe elſe where weepe for Ieruſalem, ſaying, O Ieruſalem, Ieruſatem, how oftē would I, but you would not? How much more then ought wee to weepe for the wretchednes of this world? They of Ieruſalem were caryed captiue into Babylon. That captiuitie of Babylon endured ſeuenty yeres, or threeſcore and ten yeres. Now iuſt ſo long laſteth our life. As the Pſalmiſt ſayes, The dayes of our life are threeſcore yeeres and ten. So that by this account, our whole time in this world, is nothing elſe but the captiuitie of Babylon. Therefore we may well ſay, By the waters of Babylon we ſate downe and wept, when wee remembred thee O Sion: And, My teares haue been my meate day and night, while they ſayd vnto me, where is now thy God? And, Woe is me that I am conſtrayned to dwell in Meſhek, and to haue my habitation among the tents of Cedar. We reade that King Edward the third, hauing the King of Scots and the French King his priſoners here in England both together at one time, held royall iuſts in Smythfield. The iuſts being ended, hee feaſted both the Kings moſt ſumptuouſly at ſupper. After ſupper perceiuing the French King to be ſad and penſiue, hee deſired him to be merry as others were. To whome the French King anſweredQuomodo cantabimus cantica in terra aliena?, How ſhall wee ſing ſongs in a ſtrange land? If the French King after all this princely paſtime, and ſtately intertainement, tooke it ſo heauily to heart, that hee was kept priſoner out of his owne countrey: how much more then ought wee to mourne for our captiuitie? Eſpecially ſeeing, neither we haue ſuch welcome in the world as he had in England, neither yet is England ſo far frō France, as heauē is diſtant from them both. Ieruſalem was once finally ſacked by Titus and Veſpaſian, whereas beſides an infinite number which were otherwiſe ſpoyled, ten hundred thouſand men, ten hundred thouſand men (I ſay) were ſlaine down right altogether, as Ioſephus a greeke writer, and Ioſippus an hebrew author teſtifie. But that which happened once to them, happeneth euery day to vs. We dye dayly1. Cor. 15.31.. Our whole life is nothing elſe but ſuch a ſpoyle and ſackage. And among all the miſeries of this life, nothing is more miſerable then this life it ſelfe. For euen thoſe things which might be moſt comfortable vnto vs, as we vſe them, do breede vs much ſorrow. Learning and knowledge a great delight. Yet Salomon ſaith, Hee that addeth knowledge addeth ſorrowe. Wealth and riches a good complement. Yet Saint Iames ſayes, Goe too now you riche men, weep and houle for the miſeries which ſhall come vpon you. So that the onely happines we can haue in this life is a deuoute and a godly bewailing of our vnhappines. Which made our Sauiour ſay, woe be to you that laugh now, for you ſhall waile and weepe. But on the other ſide, Bleſſed are they that mourne now, for they ſhall bee comforted. Therefore holy Iob deſireth God to ſpare him a little, and let him liue a while longer. Wherefore? That he might laugh? That he might be merry? NoVt plangam delorem meum., but, ſayes hee, That I may weepe for my woe and griefe. Hee thought a man could not haue time enough in this life, though it were neuer ſo long, to lament and rue the miſeries of this life, though it were neuer ſo ſhort. For if euery creature doe ſigh & grone in it ſelfeRom. 8.22. ; if the very earth which wee treade vnder our feete doe mourne and pine away in ſorrow, for the heauie burthen of our ſinnes wherewith it is almoſt wayed and preſſed downe to hell, how much more then ought we, hauing the firſt fruites of the ſpirit to haue alſo true deuotion in weeping for our miſerable eſtate in this world, according to this, BVT VVEEP, BVT VVEEP FOR YOVR SELVES. Thus much for our deuotion.

Now for compunction he ſayes, BVT YOV. The perſon is implyed in the greeke word, which ſignifies to weepe as they doe which haue a broken and a contrite heart 〈 in non-Latin alphabet 〉 frango.. Which weeping at the very heart is commanded in the fourth Pſalme. For whereas we commonly reade it, be ſtill in your chambers, the Septuagint interpret it, haue compunction in your chambers. Now the hebrew word which they tranſlate, haue compunctiō, doth ſignifie to be prickt to the quicke, till the bloud follow againeDommu à Dam ſanguis.. And by chambers our hearts are ment. As, when thou prayeſt enter into thy chamber, that is, into the ſilence and ſecrecy of thine hart. So that, Haue compunction in your chambers, is as much as if he ſhould haue ſaid, Bleed you inwardly at the heart. Our teares muſt not be crocodiles teares. For as is praying from the teeth outward; ſo is weeping from the eyes outwarde. But ſaith Bernard, we muſt be let bloud, and haue a vayne opened with the launce of compunction Scindatur & aperiatur vena ferro compunctionis. Ber. in ſerm. p. 133. . And this vayne alſo muſt not be the liuer vaine, or any other vaine, but the heart vaine onelyNon corporis ſed cordis. Fulgen.. Whereupon Dauid ſaith, I roared for the very griefe of my heartPſalm. 38.8.. And againe, My heart droppeth for heauinesPſal. 119.28.. Not that his heart dropt in deede. But becauſe the teares which he ſhed, were not droppes of water, running from the eyes which may be ſoone forced with onions or ſuch like, but drops of blood iſſuing from the heart, ſuch as Chriſt did ſweate in the garden. For theſe no doubte are trew teares, which are the blood of a wounded heartSanguis vulnerati cordis. Aug. Epiſtola. 199. . So that the heart muſt firſt bee rent and deeply wounded before the eye canne vnfaynedly weepe. But in caſe our ſinnes fall vpon vs like theeues, and wounde vs at the very heart, & leaue vs halfe dead, and make vs powre out the bloud of true teares, then by and by will Chriſt powre in the wine & oyle of gladnes. Therefore ſayes a good fatherMalo ſentire compunctionem quàm ſcire defimitonem. I had rather feele the touch of cōpunction, then know the truth of a definition. For the heart of a Chriſtian being a while caſt downe in ſorrow is ſoone after rayſed vp in ioye, and taketh his former compunction not as a punniſhment, but as a preferment, and is right glad to bee afflicted, becauſe he ſees, that as the more the waters did riſe the higher the arke was lifted vp; after the ſame ſorte ye more his ſorrows encreaſe, the higher his heart is lifted vp to GodCum per fletum mens ad ſumma rapitur, compunctionis ſuae paenā gaudons miratur, & libet affligi, quia afflictione ſua conſpicit ſe ad alta ſubleuari. Gregor.. Wherupō Ierom affirmeth that this compunctiō doth ſupple and ſoften our heartes, when it pierceth and afflicteth themDum pungit, vngit.. Which we may ſee playnely in Saint Paule. All the while his heart was hardened & ſeared with a hot yron, he playd the wilde colt (as I may ſay) without any remorſe or griefe kicking againſt the pricks. But when it pleaſed God to take out of his breſt that hart of ſtone (to vſe the prophets words) and to giue him a heart of fleſh for it, then he did not any more kick againſt the prickes, but onely one ſtimulus carnis, the angell of ſathan, was ſufficient to bridle him, and tame him, and rule him aright. For euen as a bladder if it be prickt al the wind and emptines voydeth out of it: ſemblably Saint Paules holy heart being prickt, and bleeding in wardly for his ſinnes was freed of all vanitie and pride, of all conceitednes and folly. Wherfore as the man of Iudea and Ieruſalem were pricked in their hearts Actorum. 2.37.: ſo muſt we haue true compunction in bleeding and weeping at the heart, according to this, BVT YOV, BVT VVEEPE FOR YOVR SELVES. Thus much for our compunction.

Laſtly for compaſſion he ſayes BVT FOR YOVR SELVES. It is good to pitie others and to wipe awaye the very teares from their eyes with the ſpunge of compaſſion 〈 in non-Latin alphabet 〉 . Chryſ.. So ſayes IobIob. 30.25., Did I not weepe with him that was in trouble, and was not mine hart in heauines for the poore? But yet the greateſt compaſſion is to ſhew pity towards thy ſelfe. As Eccleſiaſticus ſayes,Miſerere aenimae tuae placens deo. c. 30. v. 29. Haue compaſſion on thine owne ſoule, if thou minde to pleaſe God. Thus did the publicane. Being moſt deſirous to pleaſe God, when he did pray to God, he ſayd, Lord be mercifull vnto me a ſinner. The Phariſie was very ſory for the Publican, and ſayd, Lord I thanke thee, I am not as this Publicane. But the Publican was ſory for himſelfe. Euen as the high prieſt in the lawe did offer firſt for his owne ſinnes, and then for the ſinnes of the peopleHebr. 5.3.: after the ſame faſhion this Publican did firſt offer the ſacrifice of prayer for his owne ſinnes, and then afterward he prayed for others. Therfore hee that durſt not lift vp his eyes to heauen, did yet draw downe heauen to his eyes: and did enforce God alſo to haue compaſſion on him, becauſe hee had firſt compaſſion on himſelfe. For looke how Peters cocke did clap his own ſides with his wings, and wakened himſelfe before he wakened Peter: in like manner thou muſt ſmite thine owne breſt with the Publican, and clap thine own ſides with the cocke, before thou crie or crowe to others. Abrahams ſeruant did drinke himſelfe, before hee gaue his Camels drinkeGen. 24.19.: right ſo the wiſe man aduiſeth theeProuer. 5.15., firſt for thy ſelfe, To drinke the waters of thy ceſterne, and the riuers in the middeſt of thine owne well; then for thy Camels, To let thy fountaines flowe forth, & thy riuers of water in the ſtreets. Thou muſt firſt pledge Chriſt in his cup, and drinke one hearty draught of teares for thy ſelfe, and then thou maiſt drinke to others afterward. For if thine eye bee ſingle, all thy bodie is full of light. But if thou haue a beame in thine owne eye, and yet wouldeſt take a mote out of thy brothers eye, all thy body is full of darkenes. Whereas the way were firſt to weep out, and waſhe out that great beame which is in thine owne eye, that ſo thine eye being more ſingle, thou maiſt ſee cleerely to take a little mote out of thy brothers eye. Otherwiſe thou ſhalt bee like thoſe hagges or fayries (called in latine Lamiae) which we haue heard of in olde time, who (as they ſaye) could ſee well enough abroad, but when they came home, vſed to put vp their eyes in a boxe. And then Chriſt will ſay to thee, as he did to one elſewhere, Goe to thine owne houſe Abi in domū tuam. Mar. 5.29. . Doe not prye into other mens faultes abroad, and put vp thine eyes in a boxe when thou art at home: but rather ſhut thine eyes abroad, and open them at home. Bee not like Crates Thebanus, who was called a doore-opener 〈 in non-Latin alphabet 〉 . Laertius., becauſe hee vſed to ruſh into euery other mans houſe; & there to finde faulte with whatſoeuer was amiſſe: but rather looke to thine own houſe, looke to thine own hart, weep for thine own life, weep for thine owne ſelfe. Many doe turne Chriſts, ſed vos pro vobis, into Virgils, ſic vos nō vobis. They can ſtūble at a ſtrawe, and leape ouer a blocke. They can ſwallow a Camell, & ſtrayne a gnat. Though their owne backes be ſurcharged and ouerloaden with ill fauoured lumpes of ſinne, like Camels bunches, yet their backes are broade enough to beare all that, they neuer feele it, they make no bones of it, they can ſwallowe it downe very well without any drinke of teares. But if they ſee no more then a little gnat ſitting vpon their brothers coate, by and by they finde a hole in his coate, they muſt needes (for ſooth) weepe for it, and alwaies vrge it, and preſſe it very ſore, and ſtrayne it thorough their teares. Such are the wicked ignorant Browniſts, and other like factious Nouices of this age. They tell vs they weepe daylie for the ruine of Sion, & for the deſolation of our Church. But our Church anſwereth them, as ſhee hath heard her ſpouſe Ieſus Chriſt ſaye in a like caſe, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. I, ſais our Church, was neuer more glorious in this realme of England heretoforeFoxus in prima conſideratione ad Proteſtantes praeſixa Actis. Et in prima perſecutione primiti ae eccleſie p. 32 , neuer am like to bee hereafter, then I am at this daye. And there is no one poynte of doctrine or diſcipline which I maintaine, that hath not beene within this fortie yeares confirmed, and beſprinkled, and euen enamuled with the very blood of as bleſſed ſaints, our owne deare countrymen, as holy martyrs as euer did holde vp innocent hands to God. Therfore VVEEPE NOT FOR ME. BVT VVEEP FOR YOVR SELVES. You in deede haue departed, not onely from this Church, of which you make ſo light: but alſo from the Primitiue Church, of which you talke ſo much. The order of the Primitiue Church is ſet downe in the ActesActorum. ca. 2. v. 46. . They continued daylie with one accorde in the temple, and breaking bread at home, did eate their meate together with gladnes and ſinglenes of heart. So then in the Primitiue Church they continued daylie with one accord in the temple: you run out of the temple, and refuſe to praye with vs. In the Primitiue Church, they did breake breade at home: you breake peace abroad. In the Primitiue Church they did eate their meate together with gladnes and ſinglenes of heart: you haue turnde all ſinglenes into ſingularitie. You (ſayes our Church to the Browniſts) you are thoſe Donatiſts of whom Saint Auſtin ſpeakethQui nobis etiam orationem dominicam impijs diſput ationibus conantur aufe re. E i 92. ad lanuarium., who by their impious arguments would take away from vs euen the Lordes prayer. So woulde the Browniſts. You are thoſe Neſtorians of whome Caſſianus ſpeakethQui quia eſſe nolunt quod omnes ſunt, cupiunt omnes eſſe quod ipſi volunt. De incarnatione. l. 6. c. 4 , who becauſe they will not bee as all men are, therefore would haue all men be as they are. So would the Browniſts. You are thoſe Sectaries of whome Nazianzen ſpeaketh 〈 in non-Latin alphabet 〉 . Apol. p. 28 , who make a ſtirre about matters of no importance very vnlearnedly, and yet very impudently. So doe the Browniſts. You are thoſe ſchiſmatikes of whom Ireneus ſpeakethQui propter modicas & quaſlibet cauſas magnum & glorioſum Christi corpus conſcindunt. l. 4 c. 62. , who for light and trifling quarrels, rent and teare the great and glorious body of Chriſt. So doe the Browniſts. You are thoſe Luciferians of whome Saint Ierome ſpeakethQuibus familiare est dicere factum de eccleſia lupanar. Dialo. contra. Luciferianos prope initium., who make it a common worde in their mouthes to ſaye that the Church is now become a ſtewes. So ſaye the Browniſts. You are thoſe heretikes of whom Bernard ſpeakethQui omnes qui de eccleſia ſunt, canes cenſent & porcos. Epistola. 65 , who ſaye that all wee, or at the leaſt wiſe the moſt part of vs which are of the Church, are no better then dogges or hogges. So ſay the Browniſts. You are thoſe Audians of whome Epiphanius ſpeaketh 〈 in non-Latin alphabet 〉 . Anchora, p. 475 , who being buſie-bodies themſelues, and Biſhops in other mens dioces, yet thinke much that reuerend and learned Biſhops ſhoulde beare rule in their owne dioces. So doe the Browniſts. You are thoſe murmurers againſt Moyſes of whome Optatus ſpeakethQui ante ſunt ſepulti quàm mortui. Contra. Parme. l. 1. , who were buried before they were dead, becauſe they wepte for others before they wepte for themſelues. So doe the Browniſts. But to leaue theſe now, as they leaue the Churche, and to returne to our ſelues againe: wee that are Chriſtes louing friendes, and louing friendes alſo to his holy Churche, muſt weepe for none other ſo much as for our ſelues. That ſo we may continually practiſe, true deuotion; true compunction; true compaſſion; according to this, But weepe; but you; but for your ſelues; BVT VVEEPE FOR YOVR SELVES. VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.

THus haue I gone ouer all the eight partes of this text. Now if I were as happy as Salomon was, that I might haue what ſo euer I would aske, I would, I aſſure you (beloued) deſire no greater gift of God at this time, then that wee might ſo meditate of this which hath bin ſpoken, as our whole life and all our affections, eſpecially theſe affections of ioy and ſorrowe, which rule all the reſt, might therby be ordered and directed aright. For weeping, or not weeping, are things indifferent, ſimply of themſelues neither good nor bad, but thereafter as according to circumſtances and occurrences, they are either well or ill vſed. Euen as glorying: or laboring: or fearing: or uing. For glorying it is ſayd, Let not the wiſe mā glory in his wiſdom, but let him that glorieth glory in this yt he knoweth the Lord: For labouring it is ſayd, labour not for ye meat which periſhth, but for ye the meat which abideth for euer. For fearing it is ſayd, Feare not him that can kill the body only, but feare him who is able to deſtroy both body & ſoule. For louing 〈◊〉 is ſayd, Loue not the world, nor the things of this world, if any man loue the world ye loue of God is not in him. Now then, glory not, but glory. Not in the wiſdom of the world, but in the knowledge of God. Labour not, but labour. Not for the meat which periſheth, but for the meat which abideth for euer. Feare not, but feare. Not him that can kill the body only, but him yt can deſtroy both body & ſoule. Loue not, but loue. Not the world, but God. And ſo here, Weepe not, but weepe. Not for me, but for your ſelues. VVEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES. To weep is lawfull: to weepe without not weeping is vnlawfull. Not to weep is lawfull: not to weep without weeping is vnlawful. Again, To weep for your ſelues is lawfull: to weep immoderatly for Chriſt is vnlawfull. Not to weep for Chriſt is lawfull: not to weep moderately for your ſelues is vnlawfull. Wheras without any vnlawfulnes in either, both weeping and not weeping wilbee lawfull. If your weeping be alwaies ioyned with not weeping; & your not weepinge bee ſometimes ioyned with weeping. If your weeping be for your ſelues, not for Chriſt; and your not weeping be for Chriſt, not for your ſelues. Therefore wee muſt marke well, what our ſauiour ſayth. He ſaith not thus, weep not for me, & weep not for your ſelues. That's too much ioy, & too little ſorrowe. Neither thus, Weep for me & weep for your ſelues. That's too much ſorrowe, and too little ioy. Neither thus, weep not for your ſelues, but weep for mee. That's preſumptuous deſperation. Neither thus, weepe for me, but weep not for your ſelues. That's deſperate preſumption. Only he ſaies thus, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. As if he ſhould haue ſayd, weep not too much: weepe not too much for my death: weep not much for my death. Nay, weepe little for my death: conſidering, my wiſdome; my benignity; my magnanimity; weepe little for my death. But weep not too little: but weepe not too little for your owne life: but weepe not little for your owne life. Nay, weepe much for your owne life: conſideringe, your deuotion; your compunction; your compaſſion; weep much for your owne ſe. Weepe little for my death, but weep much for your owne life. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.

Wherfore holy brethren if wee haue any teares, nowe let vs ſhed them, if we haue any pſalmes, now let vs ſing them. The whole goſpel is nothing els but ioyfull newes, the ſum wherof is compriſed in that Euangelicall & Angelicall meſſage to the ſhepherds, I bring you glad tidings of great ioy, which ſhalbee to all people. But then Chriſt was borne in his mothers armes. Now he holdeth vp the Angels, that they fall not, and lifteth vp men, which are fallen, with his owne armes ſtretched out vpō the croſſe. This Croſſe is his kingdome, that he carrieth vpon his ſhoulderEſa cap. 9. ver. 6., which is a greater glory and credit to Chriſt then was the creation of the whole world 〈 in non-Latin alphabet 〉 . Oecume. in cap. 2. ad Heb.. For if God had created a thouſand worlds, man had defaced them euery one with his ſin. But to ſaue if it be but one poore ſoule, and to redeeme it from the pit of hell, this indeede is the omnipotent power of the croſſe of Chriſt. Sweet ſauiour, I humbly imbrace, and kiſſe the woundes of thy handes and feet: I eſteeme more of thine hyſope, thy reede, thy ſpunge, thy ſpeare, then of any princely diadem: I boaſt my ſelfe & am more proud of thy thornes and nailes, then of all pearles and iewels: I account thy croſſe more ſplendent and glorious then any royall crowne: tuſh what talke I of a crowne? then the very golden ſun beames in their greateſt beauty and brightnes. This is that triumph wherby Chriſt cauſed vs to triumph in himſelfe, and to bee more then conquerours2 Corin. cap. 2. ver. 4., when as the goodnes & the ſweetnes of Chriſt did triumph ouer all impiety and maliceCum de impietate & malitia ſuauitas piet aſque tryumphauit. Cypr.. And therfore if the women mette Dauid playing and ſinging, Saule hath ſlaine his thouſand, but Dauid his ten thouſand; howe much more then ought all the ſonnes and daughters of Ieruſalem, all chriſtian men and women, to meete Chriſt playing vpon the harpe, and ſinging that newe ſong to the lamb with the foure and twenty elders, Thou art worthy to receiue glory, and honor, and power, becauſe thou waſt killed, & yet thou haſt killed, and ſlaine not only a thouſand or ten thouſand, but euen all thine and our enemies, and haſt redeemed vs thy friends to God by thy bloud? There is a time to weepe, and a time to laugh, a time to mourne, and a time to daunceEccleſiaſtes 3. ver. 4.. Why art thou then ſo heauy O my ſoule, and why art thou ſo diſquieted within me? What man? Plucke vp a good heart: truſt in God: thinke vpon the honorable paſſion, and gladſome reſurrection of Chriſt. And then though thou wert neuer ſo much afflicted, yet euen in the fiery furnace of affliction, reioyce with ioy vnſpeakeable and glorious. Daunce now, not as Herodias did, but as Dauid did. Leap vp in affection, as high as heauen. Where thou ſhalt heare one rapt vp to the third heauen, ſaying, to himſelfe, God forbid that I ſhoulde reioyce, reioyce in any thinge, but in the croſſe of Chriſt; and to vs, Reioyce in the Lord alwaies, and againe, I ſay, reioyce. And againe, and againe, I ſay, reioyce, and reioyce, alwaies in the Lord. Eſpecially at this time. For if, when the matter was in doubt, & no man almoſt knewe to what paſſe theſe troubles would ſort in the end, and very fewe in the church, no not the Apoſtles, but only the virgin Mary did vnderſtand & beleeue the reſurrection of Chriſt, yet then our Sauiour ſayd, VVEEP NOT FOR ME: how much more now ought wee not to weepe, but to reioyce, ſeeing our Lord hath ſo mightely declared himſelfe to be the ſonne of GodRom. 1.4., by raiſing vp his owne ſelfe from the dead? And if wee might not weep when Iacob went ouer Iordan with nothing but his ſtaffe in his handGen. 32.10., then much more nowe ought wee to lift vp our hearts in great ioy to God and ſay, O Lord we are not worthy of the leaſt of all thy mercyes: for our ••• eſſed redeemer went ouer Iordan, with nothing but his croſſe, which is 〈◊〉 Iacobs ſtaffe 〈 in non-Latin alphabet 〉 . Damaſcen. l 4. cap. 88. , vpon his ſhoulder, but now hee is returned again with two greate troupes. O what a great troupe, what a goodly flock is here? wee with all the militant church are one flocke of Chriſt. And ye other ftock is the triūphant church in heauen. With whom we muſt continually reioyce for the victory and the ſaluation which Chriſt hath ſhewed s this day. For though on good friday towards euening the sky was red all o er coloured & diſtained with the bloud of ChriſtMat. 16.2., yet laudes be to our Lord, O prayſed bee God, that was a good ſigne: this day it is fayre weather. The winter is nowe paſt: the raine is chaunged and gone: the flowers appeare in the earth: the time of the ſinging of birdes is come: and the voice of the Turtle is heard in our landCant. 2.11.. And what ſaies the Turtle? Euen as it is here, VVEEP NOT FOR MEE. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. BVT VVEEP FOR YOVR SELVES. Pindarus reporteth there was an opiniō of the city of Rhodes, that golde rained downe vpon it 〈 in non-Latin alphabet 〉 Ode. 7.. If euer gold did raine downe from heauen vpon any city, I thinke it is rather this city then Rhodes. Not only for aboundance of gold and worldly riches wherewith it is repleniſhed, but alſo much more for infinit ſpirituall gifts, and golden graces of God. O London, London, excellent, excellent thinges are ſpoken of thee, O thou city of God! It is ſpoken of thee, that thou employeſt a great part of thy wealth to the reliefe of poore orphanes, of poore ſouldiers, of poore ſchollers. It is ſpoken of thee, that thou doeſt reuerence religion, & loue the trueth more then any part of this realme doth beſides. It is ſpoken of thee, that none are more obedient, none more readie then thou art, both with bodie & goods to defend the ſtate. It is ſpoken of thee, that thou art ſo famous in all foraine countries, that as Athēs was called ye Greece of Greece 〈 in non-Latin alphabet 〉 . Athenaeus lib. 1. , ſo London is called the England of England. And wee may almoſt as well ſay that al England is in London, as that all London is in England. Theſe are excellent things, I aſſure you beloued, excellent things indeede. Wherefore wee which haue receiued ſo many ſingular graces of God, ſhould aboue al other be thankfull for them. And not only one, or ſome few, but euen al of vs, ſhould bring forth good fruites, anſwerable to ſuch great mercies. Well, would to God it were ſo. But certainly it is not ſo. Certainly all amōg vs, all are not pure corne, there are many tares: all are not good fiſhes, there are many bad: all are not wiſe virgins, there are many fooliſh: all are not ſheep, there are many goates. Yet to •• ueigh particularly againſt ye ſins of this citie, which ſhuld make vs weep for our ſelues, I thinke it not greatly conuenient at this time. Only I beſeech you that we may trie and examine our ſelues: that wee may enter into our owne conſciences; euery one of vs humbly bowing the knees of his heart, and ſaying in this ſort, O Lord Ieſus, how haue I beſtowed all thoſe talents of gold which thou haſt giuen mee? how haue I requited thee for all thy kindnes towards me? what hath my whole life been els but a continuall warring againſt thee? what hath it been els but a daily renewing of all thy bloudie torments, and of thy whole paſſion? Ah vile wretch that I am, how oftē haue I like Iudas himſelfe betrayed thee, and ſold thee for a little worldly pleaſure, or for a little luker and gaine? how often haue I bound thy hands, and euen moſt deſpitefully ſpit in thy face, by refuſing thoſe gifts which thou wouldeſt haue giuen me, and by killing the comforts of thy Spirit? Woe is me, alacke for pitie, I am that curſed Cain which haue murdered innocent Abel my brother, whoſe bloud doth now cry out for vengeance againſt me, becauſe, that bloud by my ſinnes onely is polluted, by which the ſinnes of all the world beſides are purged. For this will I weepe day and night, yea though I had as many eyes in my head as there are ſtarres in the skye, yet I would weepe them out euery oneIn ſontem frontem, atque in flumina lumina vertam., to thinke that I ſhould bee ſuch an vnworthie wretch, as by my ſinnes to crucifie Chriſt ſo often, and to put him to ſo many deaths, who hath been vnto me ſo kinde and ſo louing a Lord. O deare Abell, deare Abell! O my good brethren that I could poſſibly deuiſe what to ſay or what to doe, to obtaine thus much of you, or rather of God for you, that you would weepe, though it were neuer ſo little for your ſinnes. But alas, I can doe no more now, but commit and commend all that hath been ſpoken to the effectuall working of the holy Ghoſt in you, and to the faithfull obedience of your good hearts to God. Bleſſed bee God, I am yet very much reuiued (being otherwiſe almoſt quite ſpent with ſpeaking ſo long) when I look about me and beholde euery one that is preſent. For I ſee no place in this great auditory, where there are not very many readie to weep, the water ſtanding in their eyes, & ſome alreadie weeping right-out, in true remorſe and ſorrow for their ſinnes. You make me remēber that which we reade in the booke of Iudges, when the Angel of the Lord found fault with the Iſraelites for their diſobedience, they lifted vp their voyces and wept, and called the name of that place Bochim, and offered vp ſacrifices there vnto the LordIudg. 2.5.. This place alſo may bee now called Bochim, that is, the place of weeping, wherein you haue offered vp as many ſacrifices to the Lord, as you haue ſhead teares for your ſelues. O what an acceptable ſacrifice to God is this your ſorrowful ſpirit? I warrant you, you ſhall neuer repent you of this repentance: you ſhall neuer be ſorrie for this ſorrowe. This ſorrowfull ſpirit of yours makes God haue a ioyfull ſpirit, and greatly pleaſes and delights the holy Ghoſt. Wherefore now that we haue once made the good ſpirit of God reioyce and take pleaſure in vs, let vs not in any caſe hereafter, let vs not hereafter grieue the ſame ſpirit of God, whereby wee are now ſealed vp to the day of redemption. The holy Ghoſt is grieued when we are not grieued, but if we bee thus grieued for our ſinnes, then is the holy Ghoſt delighted. Yea ſuch griefe and ſorrow will not onely bee to the holy Ghoſt a great pleaſure and delight, but alſo it wil be to vs the very ſeed or the intereſt and loane of euerlaſting life 〈 in non-Latin alphabet 〉 . Baſ. Hom. 〈 in non-Latin alphabet 〉 144. . For look how a father pitieth his owne childe, and if he ſee him crye, doth what he can to ſtill him, and takes out his handkercher, and wipes the infants eyes himſelfe: after the ſame faſhion God our heauenly father will with his owne holy finger wipe away all teares from our eyes, and take vs moſt louingly by the hand, and lead vs out of the houſe of mourning into the houſe of mirth. Then though wee haue ſowne in teares, yet wee ſhall reape in ioyTum breuibus lachrymis gaudia long a metam. Paulinus.. Yea though wee haue ſowne but a very few teares, which God hath in a ſmall bottle, yet we ſhall reape all the infinite ioyes which God hath in heauen. Then though wee haue wanted wine a little while, yet in the ende Chriſt ſhall turne all our water into wine, all our ſadnes into gladnes, all our muſing into muſicke, al our ſighing into ſinging. Then though wee haue been a long time married to weeping blear-eyd Leah, yet at length wee ſhall enioy the loue of cheerfull & beautifull Rachell. Then ſhall Abraham that good mower bind vs vp into ſheaues as pure corne, and fill his boſome full with vs, and carrie vs into the Lords barne to make a ioyfull harueſt in heauen. Then ſhall wee with the wiſe virgins hauing ſtore of teares in our eyes, which are as oyle in our lampes, go out of this vale of teares, which floweth with woe & weeping, & enter into the celeſtiall Canaan, which floweth with milke and honey. Then ſhall Chriſt ſay vnto vs, not as it is here, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES: but hee ſhall ſaye, Weepe not for me, and weepe not for your ſelues. For that which would be too much ioy in this life, ſhall not be ioy enough in the life to come. Therefore he ſhall not only ſay vnto vs, Weepe not for mee, and weepe not for your ſelues: but he ſhall alſo ſay, Reioyce for mee, and reioyce for your ſelues. Reioyce for mee, becauſe I was once lower then the Angels, but now I am crowned with honour and glorie: and reioyce for your ſelues, becauſe you were once as ſheepe going aſtray, but now you are returned to the ſhepheard and biſhop of your ſoules. Reioyce. for me, becauſe I am your brother Ioſeph, whom once you ſolde into Egypt, but now all power is giuen me in heauen & in earth: and reioyce for your ſelues, becauſe you are the true children of Iſrael, which once dwelt in a land of famine, but now you are brought by triumphāt fierie chariots into the land of Goſhen, which is the kingdome of glorie. To the which kingdome of glorie, and ioy of all hands, ioy for Chriſt, ioy for our ſelues, we beſeech thee, O good Lord, to bring vs, after the miſerie of this wofull and wretched world, not for our owne deſerts or merits, but for the moſt glorious paſſion, and moſt ioyfull reſurrection of Ieſus Chriſt, to whom, with the Father & the holy Ghoſt, bee all honour and glorie, power & praiſe, dignitie and dominion, now and euermore, Amen.