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<DATE>2011-01-06</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<ITEM>Did text and markup review.</ITEM>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE MEANE IN MOVRNING.</P>
<P><HI>A</HI> Sermon preached at Saint Maryes <HI>Spittle in London on Tue&s;day in Easter weeke.</HI> 1595.</P>
<P>By THOMAS PLAYFERE Doctor of Diuinitie.</P>
<P>AT LONDON, Printed by the Widow Orwin for Andrew Wi&s;e, <HI>dwelling in Paules Church yeard, at the &s;igne of the Angel.</HI> 1596.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE HO|NORABLE AND MOST VIRTVOVS LADY, the Lady <HI>Elizabeth Carey,</HI> wife to the thri&s;e-noble, Sir <HI>George Carey,</HI> Knight Mar&s;hall, &amp;c. all pro&s;peritie and happines.</HEAD>
<P>_MAdam, it is reported that <HI>Demonax</HI> hauing his head broken with a &s;tone, and being adui&s;ed to co~|plaine to the Procon&s;ull of that iniurie, an&s;wered that hee had more neede goe to a &s;urgeon to heale his head, then to a Magi&s;trate to redre&s;&s;e his wrong. I must al&s;o confe&s;&s;e, I had rather haue had my head broken, then my &s;ermon &s;o mangled. For this &s;er|mon hath been twi&s;e printed already without my procurement or priuitie any manner of way. Yea to my very great griefe and trouble. Neuertheles I haue
<PB REF="3">thought good to complaine of no man. For in whom the fault re&s;teth I cannot learne certainely. This I am &s;ure, not any whi<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> in my &s;elfe. <HI>Clinius</HI> a Historiographer, hauing written the &s;tory of <HI>Virginius,</HI> and meeting with him vpon a time &s;aide, If you find any thing ami&s;&s;e in your &s;tory, I pray you pardon it. To whom <HI>Virginius</HI> an&s;wered, What <HI>Clinius,</HI> doest thou not know I haue done as I did, that &s;uch fel|lowes as thou art, might write as you would? And &s;o, it was my part, to take &s;uch paynes as conueniently I could, is furni&s;hing and prouiding this &s;ermon a|gain&s;t the appoynted time. But afterward what others, eyther by reporting or prin|ting 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 Magi&s;trate to complaine, but though it be one of the greate&s;t iniuries that euer was offered mee, yet becau&s;e I knowe not what &s;ecret purpo&s;e the Lord had in lay|ing this affliction vpon me, I doe mo&s;t wil|lingly pardon it. Yea, euen as <HI>Moy&s;es,</HI> when the first tables were broken, was content to make new: in like manner, finding in the first editions &s;o many bro|ken-ended
<PB REF="3">&s;entences, I haue as it were gone to a &s;urgeon, or rather in deede I haue played the &s;urgeon my &s;elfe, and by &s;etting out the &s;ermon a new, haue &s;alued the matter as well as I could. <HI>Diogenes</HI> &s;eeing the city of <HI>Myndus</HI> very little and poore, but the gate thereof very large and &s;tately, &s;ayd, You of <HI>Myndus,</HI> &s;hut your gate, and keepe in your citie, that it runne not away. After the &s;ame &s;orte, the gate (as I may &s;ay) and the fir&s;t entrance into this Sermon, was before very lofty and &s;tately, the Sermon it &s;elfe very &s;imple and poore. Such a &s;tirre they kept, in ter|ming it very vainely and mo&s;t fondly, <HI>A mo&s;t excellent Sermon,</HI> as if they would haue ca&s;t the hou&s;e out of the win|dow, or the citie out of the gate. Where|fore I haue made the gate le&s;&s;er, and the citie greater. The gate le&s;&s;er, by entitling it, <HI>The meane in Mourning,</HI> which is the very drift in deede, and the right &s;cope of the whole Sermon. And the citie greater, by adding diuers notes, in &s;un|dry places of the Sermon, as I haue &s;ince thought be&s;t. So that if any which heard it preached be di&s;po&s;ed to reade it, he &s;hall not, I hope, altogether lo&s;e his labour. For
<PB REF="4">
<PB REF="4">
<PB REF="5"><GAP DESC="duplicate" EXTENT="1 page">
<PB REF="5"><GAP DESC="duplicate" EXTENT="1 page">
<PB REF="6">though hee haue all heere which he heard then, yet hee heard not all then, which he hath heere. But how it will plea&s;e God to affect others I know not. This I wot well, that many a time and oft I haue beene much mooued my &s;elfe with the medita|tion of &s;ome poyntes in this Sermon. And now of late, next to God and to his holy word, I could take comfort in nothing &s;o much, as in reading that which I haue written in the &s;euenth part, the fir&s;t &s;ecti|on thereof. Occa&s;ioned 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 &s;incere a chri&s;tian, as any hath li|ued in this age. But for conclu&s;ion, I hum|bly de&s;ire your Ladi&s;hip, that as I haue dedicated the <HI>Pathway to Perfection</HI> to my very Honorable good patron, Sir <HI>George Carey:</HI> &s;o it would plea&s;e your Ladi&s;hip, to let this Sermon pa&s;&s;e vnder the countenance and credit of your name. For if your Ladi&s;hip will deigne to reade it ouer, then I doubt not but diuers other Ladies &amp; Gentlewomen, which haue vir|tuous and noble mindes, will vouch&s;afe al&s;o to learne thereby, how they ought
<PB REF="6">with the daughters of <HI>Ieru&s;alem,</HI> not to weepe for Christ, but to weepe for them|&s;elues. Especially, hauing &s;uch a &s;ingular en&s;ample before their eyes as your Ladi|&s;hip is, whom God hath endued with al or|naments &amp; gifts, both of nature &amp; grace.</P>
<CLOSER><DATELINE>From Saint Iohns Colledge in Cam|bridge
<DATE>the fir&s;t day of Fe|bruary. <HI>1595.</HI></DATE></DATELINE> <SIGNED>Your Lady&s;hips euer to be commaunded, Thomas Playfere.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="7">
<LIST>
<HEAD>Faults in all the Copies.</HEAD>
<ITEM>p. 24. l. 19. for licked reade licked vp</ITEM>
<ITEM>p. 62. l. 23. for &s;etler reade &s;etter</ITEM>
<ITEM>p. 67. l. 28. for too to reade too</ITEM>
<ITEM>p. 71. l. 23. for Noah reade Noahs</ITEM>
<ITEM>p. 80. l. 28. for &s;ayes. reade &s;ayes,</ITEM>
<ITEM>p. 99. l. 25. for man reade men</ITEM>
<ITEM>p. 107. l. 14 for Lord: reade Lord.</ITEM>
</LIST>
<LIST>
<HEAD>Faults in &s;ome of the Copies.</HEAD>
<ITEM>p. 6. l. 17. for tho&s;e read the&s;e</ITEM>
<ITEM>p. 7. l. 12. for rogy read rogly</ITEM>
<ITEM>p. 33. l. 8. for ran read run</ITEM>
<ITEM>p. 39. l. 24. for holy read hot</ITEM>
<ITEM>p. 53. l. 21. for Chri&s;t. read Chri&s;t,</ITEM>
<ITEM>p. 63. l. 16. for bands read hands</ITEM>
<ITEM>p. 92. l. 2. for age read age, and</ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="7">
<HEAD>THE MEANE IN MOVR|NING.</HEAD>
<HEAD TYPE="sub"><HI>The Text.</HI></HEAD>
<EPIGRAPH>
<Q><P>Weepe not for mee, but weepe for your &s;elues.</P>
<BIBL><HI>Luk. 23.28.</HI></BIBL></Q>
</EPIGRAPH>
<P>_RIght Honorable, right Wor|&s;hipfull, and mo&s;t Chri&s;tian and ble&s;&s;ed brethren; foure &s;ortes of people were about Chri&s;t, when Chri&s;t was about his pa&s;&s;i|on. Of the fir&s;t &s;orte were <HI>executioners,</HI> which tormented him. Of the &s;econd &s;orte were <HI>Iewes</HI> which mock't him. Of the third &s;orte were <HI>lookers-on,</HI> which mark't him. Of the fourth &s;orte were <HI>wel-willers,</HI> which lamented him. Now al|though it be very likely, that amo~g the&s;e
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<PB N="2" REF="9">his <HI>wel-willers,</HI> diuers godly men wept for him, as Saint Iohn the Euangeli&s;t, Io|&s;eph of Arimathia, Gamaliell, Nico|demus, and &s;uch like; yet it is certaine, both that more women wept then men, and that the women more wept then the men. <HI>More women: more weeping. More women</HI> wept then men, partly by the per|mi&s;&s;ion of men, who thought that the womens weeping came rather from weaknes in them&s;elues, then from kind|nes towards Chri&s;t. Partly by the proui|dence of God, who &s;uffered <HI>more women</HI> to weepe then men, that the women, which bewailed Chri&s;tes death, might condemne the men, which procured it. Now the women al&s;o <HI>more wept</HI> then the men, either of a naturall affection, or els of a voluntary di&s;po&s;ition. Naturally &s;ayth S. Peter, the woman is the weaker ve&s;&s;el,<NOTE N="a" PLACE="marg"><GAP DESC="foreign">. Theophylact. in Iohan. ca. <HI>20.</HI> pag. <HI>571.</HI></NOTE> &s;oone moued to weepe, and &s;ub|iect to many, either affectionate pa&s;&s;ions or els pa&s;&s;ionate affections. But touching the&s;e women, that which was otherwi&s;e naturall to them, was here voluntary in them. For the &s;inne of a woman, was the ruine of man. Therefore the&s;e women willingly <HI>wept the more.</HI> That though a
<PB N="3" REF="9">woman did mo&s;t in the &s;econd death of the fir&s;t Adam; yet the&s;e might doe lea&s;t in the fir&s;t death of the &s;econd Adam. For it was Eue a woman which betrayed the fir&s;t Adam with an apple, &amp; cau&s;ed him to &s;in; but it was Iudas a man which be|trayed the &s;econd Adam with a ki&s;&s;e, and cau&s;ed him to die. And indeed you &s;hal generally ob&s;erue, that notwith&s;tanding at the fir&s;t, the woman went before the man in tran&s;gre&s;&s;ion and di&s;obedience, neuerthele&s;&s;e &s;ince to make amends for that fault, the ble&s;&s;ed Virgine Mary, and diuers other women haue farre excelled all men, or at the lea&s;t wi&s;e, mo&s;t men, in true deuotion and godlines. Wherefore principally Chri&s;t here &s;peaketh to the women, becau&s;e both <HI>more women</HI> wept then men; &amp; the women al&s;o <HI>more wept</HI> then the men; <HI>more wome~; more weeping;</HI> but yet in them he &s;peaketh (as wel as to them) indiffere~tly to al his deere friends, both men and women, VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.</P>
<P>In which &s;entence wee may ob&s;erue, as many wordes &s;o many partes. Eyght words: eight partes. The fir&s;t, VVEEPE NOT: the &s;econd, BVT VVEEPE: the
<PB N="4" REF="10">third, VVEEPE NOT, BVT VVEEPE: the fourth, FOR MEE: the fift, FOR YOVR SELVES: the &s;ixt, FOR ME, FOR YOVR SELVES. The &s;euenth, VVEEPE NOT FOR ME; the eight, BVT VVEEPE FOR YOVR SELVES. God grant all our hearts may be &s;o affe|cted with the con&s;ideration of the&s;e ex|cellent matters, as may make mo&s;t for the increa&s;e of our comfort in him, and his glory in vs. And I humbly be&s;eech you al&s;o mo&s;t chri&s;tian brethren, to doe God this honor, and me this fauour. Fir&s;t that you would not pre&s;cribe mee anie methode, or order, how I &s;hould handle this text, but that you would giue mee leaue to follow mine own methode, and order, wherein I per&s;wade my &s;elfe, and I hope al&s;o truly, I haue bin directed by y^e &s;pirit of God. Secondly, that you would not run before me, in your &s;wift conceit, &amp; earne&s;t expectation, but that it would plea&s;e you to goe on along ea&s;ily all the way with me, till happily at the length, by Gods gracious a&s;&s;i&s;tance, 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
<PB N="5" REF="10">me &s;ayd, &s;pare mee not, but blame me hardly for it, as you &s;hall thinke be&s;t. VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.</P>
<P>THe fir&s;t part is, VVEEPE NOT. When lairus the ruler of the &s;inagogue wept bitterly for the death of his daughter; Chri&s;t &s;aid vnto him,<NOTE N="b" PLACE="marg">Luk. c. 8.52.</NOTE><HI>weepe not.</HI> When Rachel wept, and would not be comfor|ted, &s;eeing neither her &s;onne Beniamin, nor almo&s;t any true Beniamite left aliue; God &s;ayd vnto her,<NOTE N="c" PLACE="marg">Ier. c. 31.16.</NOTE><HI>weepe not.</HI> When a poore widow wept &s;ore for the death of her onely &s;onne, Chri&s;t &s;ayde vnto her,<NOTE N="d" PLACE="marg">Luk. 7.15.</NOTE><HI>weep not,</HI> And &s;o here, Chri&s;t &s;eeing ma|ny Iairu&s;&s;es, many Rachels, many wi|dowes, weepe for the death of the onely &s;onne of God, &s;ayeth vnto them, <HI>weepe not.</HI> Forbidding thereby immoderate weeping, which is condemned, <HI>in na|ture; in rea&s;on; in religion. In nature,</HI> the earth when it reioyceth, as in the &s;ummer time then it is couered with corne,<NOTE N="e" PLACE="marg">P&s;al. 65.12.</NOTE> but when it hath to too forlorne, &amp; &s;orrow|full a countenance, as in the winter time, then it is fruitle&s;&s;e, and barren. The water when it is quiet, and calme, bringeth in
<PB N="6" REF="11">all maner of marchandi&s;e, but when the &s;ea &s;tormes, and roares too much, then the very &s;hippes do houle and crie<NOTE N="f" PLACE="marg">E&s;ay. 23.1.</NOTE> The ayre looking cleerely, and cheerefully re|fre&s;heth 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 &s;pri~kled with water burneth more brightly, but being too much ouerwhelmed, it giues neither heate, nor light. The eye it &s;elfe (as Anatomi&s;ts write)<NOTE N="(g)" PLACE="marg">Vide Ve&s;a|lium. lib. <HI>7.</HI> c. <HI>14</HI> &amp; Toletum in lib. &s;ecund. Aristotelis de anima.</NOTE> hath twi&s;e as many drie skins, like &s;luces, to dam vp the cour&s;e of the teares, as it hath moy&s;t humours, like channels, to let them flow forth. For it hath &s;ixe of them, and but three of tho&s;e. 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 moy&s;t humour, and there were no drye skins in it, where were then the &s;eeing? Seeing then too much weeping is; in the earth barrennes; in the water &s;hip wrack; in the aire an inundation; in the fire cold|nes; in the eye blindnes; certainely if, the earth, the water, the ayre, the fire, the eie, could &s;peak, they would altogether with one concent &s;ing a ioyfull &s;ong of fiue
<PB N="7" REF="11">parts, and euery one &s;euerally &s;ay vnto vs, That we mu&s;t not weepe too much.</P>
<P>Now <HI>rea&s;on</HI> &s;eeth yet more,<NOTE N="(h)" PLACE="marg">Ne quid nimit.</NOTE> That too much of a thing is nought. <HI>Etia~mel, &s;i ni|miu~ ingratu~.</HI> Which is tran&s;lated thus,<NOTE N="i" PLACE="marg">Prouer. 25.27</NOTE> It is not good to eate too much honie. If it bee not good eating too much honie; then &s;ure it is not good eating too much wormewood. The Egyptians when they would de&s;cribe teares, they paint tho&s;e gems, which we call vnions, whereupon Suidas &s;ayth,<NOTE N="k" PLACE="marg"><GAP DESC="foreign">.</NOTE> Vnions hierogyphically do &s;ignifie the &s;hedding of teares. For as vnions haue their name in latine, becau&s;e they are found one by one, &amp; neuer more at once: &s;o teares mu&s;t be &s;hed ea&s;ily one by one, and neuer bee powred out all at once. Seneca &s;ayeth, that which we mu&s;t do dayly, we mu&s;t do moderately. Ther|fore though we can not quite &s;top the bloudy i&s;&s;ue of our teares, at the lea&s;twi&s;e we mu&s;t be &s;paring, &amp; weep &s;o to day, as we may weepe to morrow, &amp; keep &s;ome teares awaies in &s;tore, re&s;eruing<NOTE N="l" PLACE="marg">Si non finire lachrymas, at cert&egrave; re&s;eruare debemus. l. de con&s;olatio. ad Polybiu~ c. <HI>23.</HI></NOTE> them to another occa&s;io~ afterward. For we reade that Heraclitus when he had &s;ook't and &s;ow&s;t him&s;elfe in &s;orrow all his li&s;e long, at length dyed of a drop&s;ie, and &s;o (as I
<PB N="8" REF="12">may &s;ay) drowned him&s;elfe in his owne teares. Yea Niobe by ouermuch wee|ping was turnde into a &s;tone; euen as Lots wife by turning backe, was turnde into &s;alt. It was one of Pythagoras poe|&s;ies,<NOTE N="m" PLACE="marg"><GAP DESC="foreign">.</NOTE> not to eate y^e hart; which is expou~|ded thus,<NOTE N="n" PLACE="marg">Prou. 25.20.</NOTE> As a moath freateth the gar|ment, and a worme eateth the wood: &s;o heauines hurteth ma~s hart. Now if we may not teare the hart of any otherthing with our teeth, then much le&s;&s;e may we teare our owne hart, with our teares. So that eue~ blind rea&s;on, &s;uch as the heathen haue had, doth yet plainely &s;ee this, That we mu&s;t not weepe too much.</P>
<P>But <HI>religion</HI> goeth yet further. For whe~ God at the fir&s;t placed ma~ in the garden of Eden, which is the garden of plea&s;ure, he did indeede there prouide all thinges for him, which might plea&s;ure 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 &s;mell: the pearles which hee did look vpon: the gold that he did tread vpon: all the&s;e &s;erude for his delight and ioy. Afterward when &s;entence had pro|ceeded again&s;t the man, that hee &s;hould
<PB N="9" REF="12">haue &s;orrow about the fruit of the earth, again&s;t the woman, that &s;he &s;hould haue &s;orrowe about the fruite of the wombe, yet it plea&s;ed God to a&s;&s;wage and &s;wee|ten the&s;e our &s;orrowes with diuer&s;e &s;in|gular comforts. As fir&s;t, we haue the ho|ly &s;pirit, who is the only comforter. Next a good con&s;cience, which is a continuall fea&s;t. Then the holy &s;cripture, which is (as it were) an other paradi&s;e. La&s;tly, an vn|fained faith by which wee haue peace with GOD. Therefore Athenagoras<NOTE N="o" PLACE="marg"><GAP DESC="foreign">. l. de re&s;ur. mor.</NOTE> &s;ayes well, I count that they haue no &s;pi|rite, no con&s;cience, no &s;cripture, no faith in them which yeeld to too much griefe. And Hierome yet more vehemently,<NOTE N="p" PLACE="marg">Dete&s;t andae &s;unt i&s;tae la|chrymae quae no~ habent modu~.</NOTE> I doe from my hart dete&s;t al exce&s;&s;iue &s;or|row, &s;eeing 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 gna&s;hing of teeth. Where|fore immoderate weeping is condem|ned, <HI>in nature,</HI> which teacheth al things: <HI>in rea&s;on,</HI> which teacheth all men: <HI>in re|ligion,</HI> which teacheth al chri&s;tians, That wee mu&s;t not weepe too much. Thus much of weeping too much, which is the fir&s;t part, VVEEPE NOT. WEEPE
<PB N="10" REF="13">NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.</P>
<P>NOwe a little of weeping too little which is the &s;econd parte, BVT VVEEPE. They to whom Chri&s;t heere &s;peaketh, offended in th'exce&s;&s;e. There|fore he beginneth thus, <HI>weepe not.</HI> But I may wel &s;hift the words, and begin thus, <HI>But weepe.</HI> For wee offend, commonly in the wa~t of weeping, &s;eldome in th'xe|ce&s;&s;e. The rea&s;on is, becau&s;e wee lacke loue, which being three folde; towardes our &s;elues: towards our neighbour: to|wards God; the greate&s;t worke of loue; towards our &s;elues is <HI>repentance:</HI> towards our neighbour is <HI>preaching:</HI> towardes God is <HI>praier.</HI> And al the&s;e require &s;ome teares. So that if we weepe &s;o little as that we weepe not at all, we weepe too little. Which we mu&s;t not doe. For fir&s;t, tou|ching <HI>repentance</HI> one &s;ayes truely,<NOTE N="q" PLACE="marg">Hoc ip&s;o &s;unt maiores tumo|res, qu&ograve; mino|ris dolores.</NOTE> The le&s;&s;er our &s;orrowes are, the greater are our &s;innes. But on th' other &s;ide, the heads of dragons are broke~ in the waters<NOTE N="r" PLACE="marg">P&s;alm. 74.13.</NOTE> that is, very &s;trong and vile &s;innes are weake|ned and wa&s;ht away with teares. That obligation which was again&s;t vs<NOTE N="f" PLACE="marg">Collo&s;. 2.14.</NOTE> be|fore
<PB N="11" REF="13">it had beene fa&s;tned to the cro&s;te of Chri&s;t was engro&s;&s;ed in parchme~t. Now it is but &s;cribled in paper. So that if wee blur it dayly with weeping vpon it, our teares wil be like <HI>aqua fortis,</HI> to take out the hand-writing quite and cleane, that God &s;hall neither reade nor &s;ee our &s;ins. When Alexander had reade a long and tedious Epi&s;tle written to him by Anti|pater, wherein were diuers accu&s;ations again&s;t his mother Olympias, What, &s;aies he, me thinkes Antipater knoweth not, that one little teare of a mother will ea&s;ily blot out many Epi&s;tles.<NOTE N="(*)" PLACE="marg">Ignorare videtur Anti|pater qu&ograve;d vna matris lachry|ma multas de|lebit epistolas.</NOTE> And certainely the teares not onely of Gods mother, but euen of euery child of God will much more ea&s;ily blot out the me|morie of many &s;innes, though they were before, like the &s;innes of Iuda, written with a pen of yron, and grauen with the point of a diamond<NOTE N="(*)" PLACE="marg">Iere. 17.1.</NOTE> Therefore &s;ayth Alcuinus,<NOTE N="t" PLACE="marg">Lauandum est cor poeni|tentiae lachry|mis.</NOTE> we mu&s;t wa&s;h our hearts in the troubled poole of Bethe&s;da<NOTE N="(u)" PLACE="marg">Iohn. 5.2.</NOTE> in the troubled teares of repentance. For as in a well, except there be &s;ome water in it we can not ea&s;ily &s;ee the baggage that li|eth in the bottome: &s;o in the depth of the heart without teares we can not &s;ee our
<PB N="12" REF="14">&s;innes. Teares make our &s;innes not &s;eene, and &s;eene. Not &s;eene to God, and &s;eene to vs. God not &s;eeing them forgiues them, and we &s;eeing them amend them. Pliny writeth that the teares of vine|branches doe cure the lepro&s;ie.<NOTE N="x" PLACE="marg">l. <HI>23.</HI> initio.</NOTE> And &s;o the teares of tho&s;e vine branches which are grafted into the true vine, doe cure the lepro&s;ie of &s;inne. S. Au&s;tin witne&s;&s;eth that the Eagle feeling his wings heauie, plungeth the~ in a fountaine, &amp; &s;o renew|eth his &s;trength<NOTE N="y" PLACE="marg">Commen. in P&s;al. <HI>103.</HI></NOTE>: After the &s;ame &s;ort, a Chri&s;tian feeling the heauie burthen of his &s;ins, batheth him&s;elfe in a fountaine of teares, and &s;o wa&s;hing of the olde man, which is the body of &s;inne, is made young againe, and lu&s;tie as an eagle. That &s;infull woman<NOTE N="(z)" PLACE="marg">Luk. 7.44.</NOTE> becau&s;e &s;hee lo|ued much, therefore &s;he wa&s;ht Chri&s;tes feete with her teares. A &s;trange &s;ight. I haue oftentimes &s;eene the heauen wa&s;h the earth. But I neuer before &s;awe the earth wa&s;h the heauen: yet here I &s;ee it. An earthly and a &s;infull woman wa&s;heth the heauenly feete of Chri&s;t. But becau&s;e &s;hee wa&s;ht Chri&s;ts feete with her teares, therefore Chri&s;t crowned her head with his mercies. The prodigall childe had
<PB N="13" REF="14">no &s;ooner returned home by weeping cro&s;&s;e (as we &s;ay) and cryed <HI>peccaui,</HI> but &s;traightwaies he was receiued. Loe yee whatforce there is in three &s;illables.<NOTE N="a" PLACE="marg">Quantum valent tres &s;il|labae? Ambro|&s;ius.</NOTE> For God hearing a &s;inner in trew contrition vtter but this one word of three &s;illables, <HI>peccaui,</HI> I haue &s;inned,<NOTE N="b" PLACE="marg"><GAP DESC="foreign"><HI>&amp;c.</HI> Chry&s;o&s;t. Hom. <GAP DESC="foreign">.</NOTE> is &s;o in a maner charmed and inchaunted with it, that he hath no power ouer him&s;elfe, he cannot but grant remi&s;&s;ion. Saint Peter likewi&s;e 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 &s;o great that he lept into a &s;ea of waters to come to Chri&s;t: &s;o his repentance was &s;o great that he lept into a &s;ea of teares when hee went from Chri&s;t. He wept &s;o bitterly (as Clemens Romanus te&s;tifieth) that there were gutters and furrowes in his face, made with tho&s;e teares which trickled downe his cheekes. And therefore &s;ayes Cyril,<NOTE N="c" PLACE="marg">Locum flendo recepit quem negando perdi|derat. In Leui|ticum. lib. <HI>16.</HI></NOTE> hee recouered that place by be|wayling his offence which hee had lo&s;t by denying his ma&s;ter. For &s;ayth Nazi|anzen,<NOTE N="d" PLACE="marg"><GAP DESC="foreign">.</NOTE> God is more merciful, then man can bee &s;infull, if hee will bee &s;orrowfull. Wherefore we may &s;ee by the&s;e exam|ples, of the &s;infull woman: of the prodi|gall
<PB N="14" REF="15">childe: of Saint Peter, that weeping doth e&s;pecially recommend our repen|tance, that we may purcha&s;e our pardon.</P>
<P>Touching <HI>preaching,</HI> the voyce of a preacher ought to be the voyce of a cry|er, which &s;hould not pype to make the people daunce, but mourne to make them weepe. Hence it is, that in the olde lawe<NOTE N="e" PLACE="marg">Leuit. 21.20.</NOTE> none that was blinde or had any blemi&s;h in his eye might &s;erue at the aul|ter. There are many rea&s;ons of this lawe. Among many this may be one, becau&s;e for that impediment in his eye hee could not well &s;hew his inward &s;orrowing by his outward weeping. And when they offered vp to the Lorde their fir&s;t borne, who was ordinarily in euery familie their prie&s;t or their preacher, they offered al&s;o with him a paire of turtle doues or two yong pigeons. That paire of turtle doues did &s;ignifie a paire of mournefull eies. The&s;e two yong pigeons did &s;ignify like|wi&s;e two weeping eyes. And at that of|fering they praied for their fir&s;t born, that afterward he might haue &s;uch eyes him|&s;elfe. For as pigeons flie to their win|dowes<NOTE N="f" PLACE="marg">E&s;ay 60.8.</NOTE>: &s;o the &s;incere preacher hath no other refuge to flie vnto, but onely to his
<PB N="15" REF="15">windowes, that is to his eyes, which are glazed with teares, when they weepe for the &s;ins of the people. Chri&s;t Ie&s;us is much delighted in &s;uch kinde of eyes, &s;aying &s;o ofte~ to his &s;pou&s;e, Thine eies are pigeons eyes. The holy Gho&s;t al&s;o, de&s;cending him&s;elfe in the forme of doue. And the Prophets like doues vpon the waters which are wa&s;ht with milke &amp; remaine by the ful ve&s;&s;els<NOTE N="(g)" PLACE="marg">Cant. 5.12.</NOTE> v&s;ually receiued their prophecies be&s;ide riuers. As Ezechiel be|&s;ide the riuer Cobar: Daniel be&s;ide the riuer Tigris: the Bapti&s;t be&s;ide the riuer lordane. Yea al&s;o they preached their prophecies, not &s;o much with wordes as with riuers of teares. The prophet Dauid was &s;o valiant, that he ouercame a migh|tie huge giant, and tare a Beare in peeces as ea&s;ily as if it had beene a Kyd, &amp; &s;lew a fierce lyon with no other weapon, but onely with his naked handes, and diuer&s;e other times like a violent whirlewinde bare downe all before him. Yet when he came to preach, hee was &s;o &s;oft-hear|ted, and &s;o tender-ey'd, that he &s;aid, Mine eies gu&s;h out riuers of water, becau&s;e men keepe not thy law. O that my head were full of water, &s;ayes Ieremie, &amp; mine
<PB N="16" REF="16">eies a fountaine of teares. I prote&s;t, &s;ayes Paule, that for the&s;e three yeares I haue not cea&s;ed to warne euery one of you with teares day and night. For indeede, as Au&s;tin witne&s;&s;eth, there is more good to be done with &s;ighing then with &s;pea|king, with weeping then with wordes<NOTE N="h" PLACE="marg">Plus gemiti|bus, qu&agrave;m &s;er|monibus, plus fletu qu&agrave;m af|fatu.</NOTE>. And Pro&s;per &s;aith, that a preacher mu&s;t &s;eeke not his owne prai&s;e, but the peo|ples profit in &s;orrowing for their &s;innes<NOTE N="i" PLACE="marg">Non plau&s;um &s;ed planctum.</NOTE>. And Ierome &s;ayes, that the preacher is mo&s;t highly commended, not when the people<NOTE N="k" PLACE="marg">Sint eorum lachrymae, tuae laudes.</NOTE> clap their hands, but when they knocke their brea&s;ts. Wherefore as it is an Idol and no God which hath eies and &s;eeth not: So hee is rather an Idoll &s;hep|heard then a godly pa&s;tour, which hath eies and weepeth not more or le&s;&s;e, one time or other in preaching to the peo|ple.</P>
<P>Touching <HI>prayer,</HI> Saint Iames &s;ayes, the prayer of a iu&s;t man preuaileth much, if it be feruent. For a feruent prayer com|meth from a feruent &s;pirit, which is who|ly in&s;pired with that holy &s;pirit, who ma|keth reque&s;t in vs and for vs, with &s;ighes and grones, which cannot be expre&s;&s;ed. As it is in one of the P&s;almes,<NOTE N="l" PLACE="marg">P&s;al. 147.18.</NOTE> Hee <HI>&s;en|deth
<PB N="17" REF="16">forth his word and melteth them, he bretheth forth his &s;pirite, and the waters flowe. Hee &s;endeth forth his worde, and breatheth forth his &s;pirit,</HI> when the holy Gho&s;t moueth vs to praye. <HI>he melteth them and the waters flow,</HI> when teares trickle downe from our eyes. For as a &s;ee|thing pot runneth ouer: &s;o &s;ayes a holy heart, &s;eething (as it were) like a pot, and boyling in feruent prayer<NOTE N="m" PLACE="marg">P&s;alm. 42.4.</NOTE>, I power o|uer my &s;oule within mee. According to that of Au&s;tin<NOTE N="n" PLACE="marg">Quo qui&s;que &s;anctior, e&ograve; eius in orando fletus vberior.</NOTE> The more holy and de|uout a man is, the more will he be &s;ure to weepe in his prayer. And no maruaile that hee doth weepe in praying, which doth pray for weeping. Grant, O Lorde, &s;ayes the &s;ame father, that I may haue a fountaine of teares, then e&s;pecially when I offer vp to thee my prayers and &s;uppli|cations<NOTE N="o" PLACE="marg">Da mihi la|chrymarum fontem, tum praecipu&egrave;, c&ugrave;m preces &amp; ora|tiones tibi offe|ro. Manualis cap. <HI>11.</HI></NOTE>. For the oliue tree is mo&s;t a|boundant in fruite when it di&s;tilleth. And &s;o a Chri&s;tian is mo&s;t plentifull &amp; powre|full in prayer when he weepeth. Hereup|on King Dauid &s;aith, I am as a greene o|liue tree, in the hou&s;e of the Lord. And our Sauiour him&s;elfe whent often to the mount of Oliues, where hee offered vp prayers and &s;upplications, with &s;trong
<PB N="18" REF="17">crying and teares. And therefore he wil|leth vs al&s;o, to haue fayth as a grayme of mu&s;tard &s;eede. Now mu&s;tard &s;eede hath his name in Greeke,<NOTE N="p" PLACE="marg"><GAP DESC="foreign">.</NOTE> becau&s;e it makes the eyes weepe. So that hee which in prayer hath fayth, as a grayne of mu&s;tard &s;eede, hath &s;uch a fayth, as makes his eyes weepe. And then Chri&s;t &s;ayes to him, Thou ha&s;t wounded my heart with one of thine eyes. If with one, then much more with both. For, as Syne&s;ius te&s;tifi|eth, weeping is more pearcing, and more forcible to per&s;wade God, and euen to wound his heart, then all the eloquence, then all the rhetorick in the world<NOTE N="q" PLACE="marg"><GAP DESC="foreign">.</NOTE>. And Cpyrian &s;ayes, when the &s;pirite of man &s;endeth out &s;ighes in prayer, then the &s;pi|rit of God giues grace<NOTE N="r" PLACE="marg">Cum &s;piritus hominis &s;u&s;pi|rat, &s;piritus Dei a&s;pirat.</NOTE>. And Ambro&s;e, God looketh when wee praye, that wee &s;hould power out our teares, that hee might poure out his mercies<NOTE N="&s;" PLACE="marg">Expectat la|chrymas no|&s;tras, vt pro|fundat pieta|tem &s;uam. De paenit. l. c. <HI>4.</HI></NOTE>. As for ex|ample, Anna Samuels mother, in the bit|ternes of her &s;oule wept &s;ore when &s;hee prayed. Looke how &s;alte vapours ari&s;e out of the &s;ea, which afterward are tur|ned into a plea&s;ant &s;hower: &s;o out of the &s;ea of her &s;orrowfull &s;oule did ari&s;e &s;obs and &s;ighes like &s;alt vapours, which im|mediatly
<PB N="19" REF="17">were turned into a&s;weet &s;how|er of teares. Therefore God heard her prayer, and &s;ent her a &s;onne. The rather, becau&s;e this weeping, the more bitter it was to her, the more &s;weete it was to God. So Iacob wre&s;tled with God, and preuayled again&s;t God<NOTE N="t" PLACE="marg">Gen. 32.28.</NOTE>. But the Prophet O&s;ee &s;heweth, that his wre&s;tling was by weeping, and his preuailing was by pray|ing<NOTE N="u" PLACE="marg">O&s;e. c. 12. v. 4.</NOTE>. So Ezechias being &s;icke prayed, praying turn'd him toward the wall and wept&punc; And then with weeping as with gun&s;hot he battered downe that partiti|on wall of his &s;innes, which kept Gods louing countenance from him. There|fore &s;ayes the Lord to him, <HI>I haue heard thy prayers and thy teares.</HI> A &s;trange &s;peech. <HI>I haue heard thy prayers.</HI> That I vnder&s;tande well enough. But <HI>J haue heard thy teares.</HI> What &s;hould bee the meaning of this, trow you? Haue teares tongues, I marueile, or can they &s;peake, that they may be heard? yea &s;urely I dare bee bolde to &s;ay it. The cloud-cleauing thunder of th'almightie can not make &s;uch a ratling &s;ound, and &s;uch a roaring noy&s;e in the eares of man, as our teares doe in the eares of God. Therefore Da|uid
<PB N="20" REF="18">both before he had prayed,<NOTE N="x" PLACE="marg">P&s;al. 141.1.</NOTE> de&s;ireth God to heare the voice of his crying, and al&s;o after he had praied,<NOTE N="y" PLACE="marg">P&s;al. 192.10.</NOTE> thanketh God becau&s;e hee had heard the voice of his weeping. For indeede hee him&s;elfe al&s;o &s;ayes of him&s;elfe,<NOTE N="(z)" PLACE="marg">P&s;al. 192.10.</NOTE> I mingled my drink with weeping. And where was this drink of his, but in that cup of which he &s;ayes in an other place,<NOTE N="(a)" PLACE="marg">P&s;al. 1<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">6.13</NOTE> I will take the cup of &s;aluation, (or of prayer, &amp; thank&s;giuing) and call vpon the name of the Lord. So that Dauid mingling his drinke with weeping, mingled his prayer with wee|ping. Wherefore as Elizeus did ca&s;t &s;alt into the waters of Iericho, to make them &s;weete: &s;o mu&s;t wee &s;alt and &s;ea&s;on our prayers with teares, to make them &s;auo|rie and delight&s;ome to God. A man can neuer loue him&s;elfe aright, that doth not &s;ometimes weepe in <HI>repentance:</HI> nor his neighbour (if he be a preacher) that doth not &s;ometimes weepe in <HI>preaching:</HI> nor God, that doth not &s;ometimes weepe in <HI>prayer.</HI> So that we mu&s;t not bee like the Stoikes which were neuer at all moued. Then we &s;hal weepe too little. As is pro|ued in this &s;econd part, BVT VVEEPE. VVEEP NOT FOR ME, BVT VVEEPE
<PB N="21" REF="18">FOR YOVR SELVES.</P>
<P>THe third part is next, VVEEPE NOT, BVT VVEEPE. Which noteth, &s;ee|ing both the exce&s;&s;e and the want are to bee e&s;chewed, that therefore the true meane, which wee mu&s;t keepe in wee|ping, con&s;i&s;teth in an equall enterming|ling of the&s;e two extremities, VVEEPE NOT BVT VVEEPE both together. VVEEPE NOT, &s;ayes he, Too much is contrary to nature. BVT VVEEPE, too little is contrary to repentance. VVEEPE NOT, too much is contrary to rea&s;on. 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 char|geth Timothie to be in&s;tant, in &s;ea&s;on, &amp; out of &s;ea&s;on. Fir&s;t in &s;ea&s;on, then out of &s;ea&s;on. Teaching thereby that vn&s;ea&s;o|nable opportunitie, is better then &s;ea&s;o|nable importunity. Yet to keep a meane in exhorting, that wee mu&s;t as well v&s;e importunitie &s;ometimes, &s;o it bee in &s;ea|&s;on, as take an opportunitie alwaies, though it be out of &s;ea&s;on. Euen &s;o, &s;ayes our Sauiour here, VVEEPE NOT, BVT
<PB N="22" REF="19">VVEEPE. Fir&s;t 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 mu&s;t, as well &s;ome|times in not weeping weepe, as alwaies in weeping not weepe. For th'apo&s;tle &s;aith, <HI>That they which reioyce mu&s;t bee as though they reioyced not, and they which weepe mu&s;t be as though they wept not. They which reioyce mu&s;t bee as though they reioyced not,</HI> becau&s;e, &s;ayes Gregorie,<NOTE N="b" PLACE="marg">Gaudium huius vitae, vua acerba. In c. <HI>28.</HI> Iobi.</NOTE> Al the ioye the godly haue in this life is as a &s;ower grape gathered out of time. And Ambro&s;e,<NOTE N="c" PLACE="marg">Non &s;olum dolor, &s;ed et lae|titia habet &s;u|as lachrymas.</NOTE> The children of God not onely in &s;orrow, but euen in ioye al&s;o &s;ometimes &s;hed teares. <HI>They reioyce as though they reioyced not. And they which weepe mu&s;t be as though they wept not,</HI> becau&s;e, &s;aies Macarius,<NOTE N="d" PLACE="marg"><GAP DESC="foreign">. Homil. <HI>15.</HI></NOTE> Euen teares are a comforte to the righteous. And Ambro&s;e againe,<NOTE N="c" PLACE="marg">E&s;t pijs affec|tib quaedam c|<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">am flendi vo|luptas. De obi|tu Valentiani. <GAP DESC="illegible" RESP="UOM" EXTENT="1 word">. <HI>449.</HI></NOTE> To them that are well affected, weeping is a very great delight. <HI>They weepe as though they wept not.</HI> Wherefore as certaine leauen apples haue a &s;owri&s;h &s;weetnes, and &s;ome olde wines haue a &s;weeti&s;h &s;owrenes; &s;o <HI>both our &s;orrow mu&s;t bee ioyfull, and our ioye mu&s;t be &s;orrowfull. Our &s;orrow mu&s;t bee ioyfull;</HI> as Chri&s;t did weepe vpon Palme
<PB N="23" REF="19">&s;unday. Chri&s;t did weepe. There is &s;or|row. Vpon Palme &s;unday. There is ioy. <HI>And our ioy mu&s;t be &s;orowful;</HI> as the I&s;ra|elites did eat the &s;weet Ea&s;ter lambe with &s;ower hearbs. The &s;weete Ea&s;ter lambe. There is ioy. VVEEPE NOT. With &s;ower hearbs. There is &s;orow. BVT VVEEP. VVEEP NOT. This is a fiery &s;peech, as whe~ S. Iohn &s;aies, y^e Chri&s;ts eies are as a flame of fire<NOTE N="f" PLACE="marg"><HI>Reuel.</HI> 19.12.</NOTE>, that is, &s;ubiect now to no weeping. BVT VVEEPE. This is a watry &s;peech, as when Dauid &s;aies, I water my couch with my teares. So that if we would reco~cile the&s;e &s;peeches together, we mu&s;t reconcile fire and water together. Gregory ob&s;erueth, that in the raine-bow there are two co|lours, red which re&s;embleth fire, &amp; blew which re&s;embleth water<NOTE N="(g)" PLACE="marg">In arcu eo|dem color ignis &amp; aquae &s;imul ostenditur: quia exparte e&s;t caeruleus, ex parte rubicun|dus: vt vtriu&s;|que iudicij te|&s;tis &s;it, vnius videlicet faci|endi, &amp; alteri|us &s;acti. Homil. <HI>8.</HI> in Ezec.</NOTE>. Red, that we might not weepe, beholding the fire which &s;hal burne whe~ Chri&s;t &s;hall 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 mu&s;t be two affections, ioye and &s;orrowe in one heart. This the wi&s;edome of our aunce&s;tors &s;eemeth to in&s;inuate, euen in
<PB N="24" REF="20">the apparell which they haue appointed to be worn at this &s;olemnitie. For y^e chief magi&s;trates of the citie, this day weare &s;carlet gownes which is a kind of red like fire, but to morrowe they weare violet gownes which is a kind of blew like wa|ter. Wherefore the colours of the raine|bow, which we &s;ee in your attire, doe ad|moni&s;h you and vs all, that ioy and &s;or|row haue &s;uch an entercour&s;e in this life, that though this day we VVEEPE NOT, yet to morrow perhaps we can not BVT VVEEPE. This day wee read Salomons &s;ongs, to morrow peraduenture we may read Ieremies lamentations. Now in E|lias his &s;acrifice, there were not only the colours of fire and water, but euen fire and water indeede.<NOTE N="h" PLACE="marg">1. Reg. 18.38</NOTE> In &s;o much as the fire of the Lord con&s;umed &amp; licked the water of the aulter. And a&s;&s;uredly our &s;orrowfull &s;oule will be a mo&s;t accepta|ble &s;acrifice to God, as Elias his &s;acrifice was, if we haue both the fire of Aetna, &amp; the water of Nilus, &s;o as the ardent fire of faith, well nie co~&s;ume &amp; almo&s;t burn vp, the flowing &s;treame of loue.<NOTE N="*" PLACE="marg">In Epiro &s;acer fons e&s;t frigidus vltra onmes a|quas, &amp; &s;pec|tatae diuer &s;ita|tis. Nam &s;i in eum ardentem demergas fa|cem, extinguit, &s;i procul ac &s;ine igne admoueas &s;uopte ingenio inflammat, So|linus. Poly. cap.</NOTE> Au&s;tin re|porteth, that there is a fou~taine in Epirus, which not onely putteth out torches that
<PB N="25" REF="20">are lighted, but al&s;o lighteth torches that are put out<NOTE N="i" PLACE="marg">De ciuitate Dei lib <HI>25.</HI> c. <HI>3.</HI></NOTE>. Fulgo&s;us likewi&s;e repor|teth,<NOTE N="k" PLACE="marg">Mirum &s;on|tem dicere de|bemus, apud Gratianopolin Gallicam vr|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ens. Nam quamuis cale~|tes aquas non hab<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">at, tamen &s;imul cum ip&s;is aquis, flammas per&s;aepe emit|tit. Fulgo&s;us lib. <HI>1.</HI> non longe &agrave; fine.</NOTE> 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 bub|bles of water it ca&s;teth vp flames of fire. The fountaine of teares that is in our eies mu&s;t be like the&s;e two fountaines. As the P&s;almi&s;t witne&s;&s;eth, <HI>When my &s;orow was &s;tirred (&s;ayes he) my hart was hot with|in mee, and while I was mu&s;ing the fire kindled</HI><NOTE N="l" PLACE="marg">P&s;al. 30. v. 3.</NOTE>.<HI>When my &s;orrow was &s;tirred.</HI> There is the fir&s;t fountaine. <HI>My hart was hot within me.</HI> There is the torch ligh|ted. <HI>And while I was mu&s;ing.</HI> There is the other fountaine. <HI>The fire kindled.</HI> There is the flame burning. Whereupon one &s;aies fitly, Our eies mu&s;t neither bee drowned, nor drie<NOTE N="m" PLACE="marg">Nec fluant oculi, nec &s;icci &s;int. Seneca.</NOTE>. If they wa~t fire, they will bee drowned. If they want water, they wilbe drie. Wherfore, both VVEEPE NOT, and BVT VVEEPE: both fire, and water, mu&s;t goe together, that our eyes be neither drowned, nor drie. And this is the right moderatio~ we mu&s;t keep in weeping, as appeareth in this third part, VVEEPE NOT, BVT VVEEPE
<PB N="26" REF="21">both together. VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.</P>
<P>THe fourth part followeth, FOR ME. Weepe not too much for my death: For the death of Chri&s;t; is <HI>the death of death: the death of the diuell: the life of him&s;elfe: the life of man.</HI> The rea&s;on of all this, is his innocency and righteou&s;|nes, which makes fir&s;t that as the life of Chri&s;t is the life of life: &s;o the death of Chri&s;t is <HI>the death of death.</HI> Put the ca&s;e how you plea&s;e, this is a mo&s;t certaine trueth, that the gate of life had neuer bin opened vnto vs, if Chri&s;t who is <HI>the death of death</HI> had not by his death o|uercome death<NOTE N="a" PLACE="marg">Mors mortis morti mortem ni&s;i morte de|di&s;&s;et, Caele&s;tis vitae ianna clau&s;a foret.</NOTE>. Therefore both be|fore his death he threatneth and chalen|geth death &s;aying,<NOTE N="(b)" PLACE="marg"><HI>O&s;e</HI> 13.14.</NOTE> O death I will bee thy death: and al&s;o after his death he de|rideth and &s;corneth death, &s;aying,<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 15.55.</NOTE> O death thou art but a drone, where is now thy &s;ting<NOTE N="(d)" PLACE="marg">&s;ic Iohan|nes Pi&s;torius Era&s;ms Rote|rodami affinis, igni creman|dus dixit, O mors vbie&s;t tua victoria?</NOTE>? Aske death any of you (I pray) and &s;ay, death how ha&s;t thou lo&s;t thy &s;ting? how ha&s;t thou lo&s;t thy &s;tre~gth? What is the matter that virgins and very children do now contemne thee, wheras kinges and euen tyrants did before feare
<PB N="27" REF="21">thee? Death (I warrant) wil an&s;were you, that the only cau&s;e of this is the death of Chri&s;t. Euen as a bee &s;tinging a dead body takes no hurt, but &s;tinging a liue body many times lo&s;eth both &s;ting &amp; life together; in like maner death, &s;o long as it &s;tung mortal men only which were dead in &s;in was neuer a whit the wor&s;e, but when it &s;tunge Chri&s;t once, who is life it &s;elfe, by and by it lo&s;t both &s;tinge and &s;trength. Therefore as the bra&s;en &s;er|pent was &s;o farre from hurting the I&s;ra|elites that contratiwi&s;e it healed them: after the &s;ame &s;ort death is now &s;o far fro~ hutting any true I&s;raelite, that on the o|ther &s;ide, if affliction as a fiery &s;erpent &s;ting vs, or if any thing els hurt vs, pre|&s;ently it is helped &amp; redre&s;&s;ed by death. Tho&s;e which will needs play the hob|goblins or the nightewalkinge &s;pirites (as we call them) al the while they &s;peak vnder a hollow vault, or leape forth with an vgly vizard vpo~ their faces, they are &s;o terrible that he which thinkes him&s;elfe no&s;mall man may perhaps be affrighted with them. But if &s;ome lu&s;ty fellowe chaunce to &s;teppe into one of the&s;e and cudgle him well fauoredly, and pull the
<PB N="28" REF="22">vizarde from his face, then euery boye laughes him to &s;corne. So is it in this matter. Death was a terrible bulbegger, and made euery man afraide of him a great while, but Chri&s;t dying buckled with this bulbegger, and coniured him (as I may &s;ay) out of his hollowe vault, when as the dead comminge out of the graues were &s;eene in leru&s;alem: and puld the vizard from his face, when as he him|&s;elfe ri&s;inge, left the linne~ clothes which were the vizard of death behinde him. Therefore as that a&s;&s;e called <HI>Cumanus a&s;inus</HI> ietting vp and downe in a lyons skinne did for a time terrifie his mai&s;ter, but afterwards being di&s;cried did bene|fit him very much: &s;emblably death &s;tands nowe like a &s;illy a&s;&s;e, hauing his lyons skinne puld ouer his eares, and is &s;o farre from terrifying any, that it bene|fits all true chri&s;tians, becau&s;e by it they re&s;t from their laboures, and if they bee oppre&s;&s;ed with troubles or cares, when they come to death they are di&s;charged; death as an a&s;&s;e doth beare the&s;e burdens for them. Oble&s;&s;ed, ble&s;&s;ed be our lord, which hath &s;o di&s;armed death that it can not doe vs any hurt, no more then a bee
<PB N="29" REF="22">can which hath no &s;ting; nay rather it doth vs much good, as the bra&s;en &s;erpent did the I&s;raelites: which hath &s;o di&s;ma&s;|ked death that it can not make vs afraid, no more then a &s;carbug can which hath novizard, nay rather as an a&s;&s;e beareth his ma&s;ters burdens, &s;o death ea&s;eth and refre&s;heth vs. This hath Chri&s;t done by his death. Hee that felleth a tree vpon which the &s;un &s;hineth, may well cut the tree, but can not hurt the &s;unne He that poweeth water vpon yron which is red botte, may well quench the heate, but he cannot hurt the yron. And &s;o Chri&s;t the &s;unne of righteou&s;nes did driue away the &s;hadowe of death: and as glowinge yon was too hot and too hard a mor&s;ell for death to dige&s;t. All the while Adam did eate any other fruit which God gaue him leaue to eate, he was nouri&s;hed by it&punc; but when he had ta&s;ted of the forbid|den tree he peri&s;hed. Right &s;o death had free leaue to deuoure any other man, Chri&s;t only excepted, but when it went about to de&s;troy Chri&s;t, then it was de|&s;troyed it &s;elfe. Tho&s;e barbarous people called Cannibals which feed only vpon rawe fle&s;h, e&s;pecially of men, if they hap|pen
<PB N="30" REF="23">to eate a peece of ro&s;ted meate, commonly they &s;ur&s;et of it and die E|uen &s;o the right Canniball the only de|uourer of all mankinde, death I meane, ta&s;ting of Chri&s;tes fle&s;he, and finding it not to bee rawe (&s;uch as it was v&s;ed to eate) but whol&s;ome and heauenly meat indeede, pre&s;ently tooke a &s;urfet of it, &amp; within three dayes dyed. For euen as whe~ Iudas had receiued a &s;op at Chri&s;ts hand, anon after his bowels gu&s;hed out: in like &s;ort death beinge &s;o &s;aucie as to &s;natch a &s;op (as it were) of Chri&s;tes fle&s;h, and a little bit of his body, was by &amp; by like Iudas choked and &s;trangled with it, and faine to yeeld it vp againe, when Chri&s;t on Ea&s;ter day reuiued. Death I wi&s;&s;e, had not bin brought vp &s;o dainti|ly before, nor v&s;ed to &s;uch manner of meat, but alwaies had rauened either with Mithridates daughters vpon the poi&s;on of &s;inne, or el&s;e with Noahs crow vpon the carrion of corruption. Where|fore nowe &s;aies Fulgentius,<NOTE N="e" PLACE="marg">Mors Chri|&s;tum gu&s;tauit, &s;ed non deglu|tiuit.</NOTE> death did indeede ta&s;te of Chri&s;te, but could not &s;wallow him vp, nor dige&s;t him. Con|trariwi&s;e Chri&s;t as &s;oone as euer he had but a little ta&s;ted of death<NOTE N="f" PLACE="marg">Hebr. cap. <HI>2.</HI> ver. <HI>9.</HI></NOTE> eft&s;ones hee
<PB N="31" REF="23">did deuoure death, he did &s;wallowe vp death in victory. And &s;o the death of Chri&s;t by rea&s;on of his righteou&s;nes is <HI>the death of death.</HI></P>
<P>It is al&s;o the <HI>death of the diuell.</HI> As the Apo&s;tle &s;aies that by his death he did ouercome not only death, but him al&s;o which had the power of death, the diuel. It is reported that the Libard v&s;eth a &s;haunge kinde of pollicy to kill the ape. Hee lyeth downe vpon the grounde as though he were &s;tarke dead: which the apes &s;eeing come all together, &amp; in de|&s;pight skip vp vpon him. This the Libard beareth patiently till he thinks they haue wearied them&s;elues with their &s;porting. Then &s;odainly hee likewi&s;e leaps vp and catches one in his mouth, and in each foote one, which immediatly he killeth &amp; deuoureth<NOTE N="(g)" PLACE="marg">Concul<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ant in&s;ultantes lu|dibrij cau&s;ae donec pardalis &s;entiens illas iam &s;altando defatigatas de repente reui|ui&s;cens aliam dentib. aliam vnguib. corri|pit. Era&s;. Prou. Pardi mortem ad&s;imulat.</NOTE>. This was Chri&s;ts polli|cy. He was layd in the du&s;t for dead. The diuel then in&s;ulted ouer him and tram|pled vpon him. But he like a liuely Ly|bard &s;tartinge vp on Ea&s;ter day a&s;toni|&s;heth the &s;ouldiers &s;et to keep him which were the diuels apes, &amp; made them lye like dead men<NOTE N="h" PLACE="marg">Math. cap. <HI>28.</HI> ver. <HI>7.</HI></NOTE>. Euen as he tolde them before by his prophet, &s;aying. I will be
<PB N="32" REF="24">to them as a very Lyon, and as a Lybard in the way of A&s;hur<NOTE N="i" PLACE="marg">O&s;e. cap. <HI>13.</HI> ver. <HI>7.</HI></NOTE>. For as blind Sam&s;on by his death killed the Phili&s;tins, when they were playinge the apes in mocking and mowinge at him<NOTE N="(k)" PLACE="marg"><HI>Iudicum</HI> 10. <HI>ver.</HI> 25.</NOTE>: &s;o Chri&s;t by his death de&s;troied the diuell. Scaliger writeth that the Chameleon when hee e&s;pies a &s;erpent taking &s;hade vnder a tree, climes vp into that tree and lets downe a threed, breathed out of his mouth as &s;mall as a &s;piders threed, at the end wherof there is a little drop as cleare as any pearle, which fallinge vpon the &s;erpe~ts head kils him<NOTE N="(l)" PLACE="marg">Ex ore filum demittit ara|neorum more: in cuius fili ex|tremo guttula e&s;t margarttae &s;plendore, ea tactus in ver|tice &s;erpens moritur. Ex. <HI>190.</HI></NOTE>. Chri&s;t is this Cha|meleon. He climes vp into the tree of his cro&s;&s;e and lets downe a threed of bloud, i&s;&s;uing out of his &s;ide, like Rahabs red threed hanging out of her window<NOTE N="(m)" PLACE="marg">Signa fi|dei at&abque; vexilla dominicae pa&s;|&s;ionis attollens coccum in fene|&s;tra ligauit. Ambro. de fide libro <HI>5.</HI> cap. <HI>5.</HI> &amp; Paulinus Natali. <HI>8.</HI> Pu|niceo proprium &s;ignauit velle|re tectum.</NOTE>, the lea&s;t drop wherof beeing &s;o precious and &s;o peereles falling vpon the &s;erpents head kils him. The wilde bull of al things can not abide any red coloure. There|fore the hunter for the nonce &s;tandinge before a tree, puts on a redde garment. Whom when the bull &s;ees, he runnes at him as hard as he can driue. But the hun|ter &s;lipping a &s;ide the buls hornes &s;ticke fa&s;t in the tree. As when Dauid &s;lipped
<PB N="33" REF="24">a&s;ide Sauls &s;peare &s;tuck fa&s;t in the wall<NOTE N="(n)" PLACE="marg">1. Sam. 19.10.</NOTE> Such a hunter is Chri&s;t. Chri&s;t &s;tan|ding before the tree of his cro&s;&s;e, puts on a red garment dipt and died in his owne bloud, as one that commeth with redde garments from Bozra<NOTE N="(o)" PLACE="marg">E&s;a. cap. 63.1.</NOTE>. Therfore the diuell and his angels like wilde bulles of Bazan<NOTE N="(p)" PLACE="marg">P&s;alm. 22.12.</NOTE> ran at him. But he &s;hifting for him&s;elfe, their hornes &s;ticke fa&s;t in his cro&s;&s;e. As Abrahams ram by his hornes &s;tuck fa&s;t in the briers<NOTE N="(q)" PLACE="marg">Gene&s;is. 22.13.</NOTE>. Thus is the di|uell caught and killed. A Dragon indeed kils an Elephant: yet &s;o as the Elephant falling downe kils the dragon hith him. An Elephant kils Elezar: yet &s;o as Ele|azar falling down kils the Elepha~t with him<NOTE N="r" PLACE="marg">1. Mach. 6.46.</NOTE>. And accordingly to this, the diuel killing Chri&s;t was killed by Chri&s;t. Yea as an Elephant is &s;tronger then the Dra|gon, and Eleazar is &s;tronger then the E|lephant: &s;o Chri&s;t is &s;tronger then them both. For the Elephant doth not liue af|ter hee hath killed the Dragon, neither doth Eleazar liue after he hath killed the Elephant: but Chri&s;t liueth after he hath de&s;troyed the diuell. Leauing the diuell dead, he is nowe ri&s;en him&s;elfe from the dead. Wherfore as a Lybard killeth the
<PB N="34" REF="25">ape: and a Chameleon the &s;erpent: and a hunter the bull: and an Elephant the dragon: &amp; Eleazar the Elepha~t him&s;elfe: &s;o Chri&s;t the true Eleazar, which &s;ig|nifies the helpe of God, hath by his death killed, that mi&s;cheeuous ape the diuell: that olde &s;erpent the diuell: that wilde bull the deuill: that great dragon the de|uill: that raginge elephant the deuill. Whe~ Mahomet, the &s;eco~d of that name, be&s;eeged Belgrade in Seruia, one of his captaines at length got vp vpon the wall of the city with banner di&s;played. A no|ble Bohemian e&s;pying this ranne to the captaine, &amp; cla&s;ping him fa&s;t about the middle, asked one Capi&s;tranus &s;tanding beneath, whether it would be any dan|ger of damnatio~ to his &s;oule, if he &s;hould ca&s;t him&s;elfe downe headlong with that dogge (&s;o he tearmed the turke,) to bee &s;laine with him? Capi&s;tranus an&s;wering that it was no daunger at all to his &s;oule, the Bohemian foorthwith tumbled him|&s;elfe downe with the Turke in his armes, and &s;o by his owne death only &s;aued the life of all the city<NOTE N="(&s;)" PLACE="marg">Zieglerus. de illu&s;tribus viris <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">erma|<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">tae cap. <HI>98.</HI></NOTE>. Such an exploit was this of Chri&s;t. The diuell like the great Turke be&s;ieging not only one city, but
<PB N="35" REF="25">euen all mankinde, Chri&s;t alone like this noble Bohemian encountred with him. And &s;eeing the ca&s;e was &s;o, that this dog the diuel, could not be killed &s;tarke dead except Chri&s;t died al&s;o; therfore he made no reckoninge of his life, but gaue him|&s;elfe to death for vs, that hee only dying for all the people, by his death our deadly enemy might for euer be de&s;troyed. For &s;o Origen te&s;tifieth that there were two crucified vpo~ the cro&s;&s;e of Chri&s;t. Chri&s;t him&s;elfe, vi&s;ibly: with his will: and for a time. The diuell, inui&s;ibly: again&s;t his will: and for euer<NOTE N="(r)" PLACE="marg">Homi. <HI>8.</HI> in Io&s;ua.</NOTE>. Therfore the cro&s;&s;e is that victorious chariot in the vpper part wherof Chri&s;t &s;itteth as a triumpha~t conqueror, and in the lower part of it the diuell is drawen as a captiue, and is made an open &s;pectacle of ignominy &amp; reproch. Diuer&s;e auncient fathers note the virgin Mary was maried that the di|uell might be deceiued. For he knewe well enough Chri&s;t &s;hould be borne of a virgin. But he neuer &s;u&s;pected ble&s;&s;ed Mary was a virgin, con&s;idering &s;he was wedded to Io&s;eph. Therfore he did not lye in wait to de&s;troy the &s;eed of the wo|man &s;o circum&s;pectly as otherwi&s;e hee
<PB N="36" REF="26">would if he had bin aware or wi&s;t any &s;uch thing. So that the birth of Chri&s;t did co&s;en the diuel. But the death of Chri&s;t did conquer the diuell. And that much more gloriou&s;ly when the temple of his body was vpo~ the pinnacle of the cro&s;&s;e, then when the body of his cro&s;&s;e was vpon the pinnacle of the temple. For when he was vpon the temple his breath &s;pake better thinges then Sathan: but when he was vpon the cro&s;&s;e his bloud &s;pake 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 &s;ide: and there hee fought &s;tanding &s;toutly to it, and with|&s;tanding Sathan hee would not in any wi&s;e throwe down him&s;elfe, but here he skirmi&s;hed yeelding and humbling him|&s;elfe to the death of the cro&s;&s;e: and there the diuill a&s;cended vp to him vnto the toppe of an high mountaine, and &s;o (as I may &s;ay) bad him ba&s;e at his own goale, but here he him&s;elfe de&s;cended down to the diuell into the neathermo&s;t hell, and &s;o &s;poiled principalities and powers, and &s;lewe the great Leuiathan in the very bottome of his own bottomles pit. For
<PB N="37" REF="26">the diuell like a greedy rauenous fi&s;he &s;natching at the baite of Chri&s;ts body (as Dama&s;cene &s;peaketh) was pearced through and twicht vp with the hooke of his Deity<NOTE N="u" PLACE="marg"><GAP DESC="foreign">.</NOTE>. Therefore both before Chri&s;tes pa&s;&s;ion, Peter tooke mony out of a fi&s;hes mouth to pay his tribute: and al&s;o after Chri&s;tes pa&s;&s;ion, the di&s;ciples broyled a fi&s;he for him to feede vpon. Whereby we &s;ee, that Chri&s;t, who made a fi&s;he pay tribute to Cae&s;ar for him, made the diuell al&s;o pay tribute to death for him: and on the other &s;ide that the diuell while he went about to catch this good fi&s;he, which is Ie&s;us Chri&s;t Gods &s;onne the &s;auiour (as Methodius and Sy|billa proue the letters of <GAP DESC="foreign">,<NOTE N="(x)" PLACE="marg"><GAP DESC="foreign">.</NOTE> &s;eue|rally &s;ignifie) was him&s;elfe caught, yea al&s;o killed by Chri&s;t. So that all the while Chri&s;t was buried in the graue, the diuel was broyled in hell. Wherefore as it was booteles for Golias to brandi&s;he his &s;peare again&s;t Dauid: &s;o it little auailed the diuell to &s;hake his &s;peare likewi&s;e in the hand of the &s;ouldier again&s;t the heart of Chri&s;t. For as Dauid hauinge heard Golias prate &amp; talke his plea&s;ure, when they came to the poynt at the fir&s;t &s;troke
<PB N="38" REF="27">ouerthrew him: &s;o Chri&s;t with that very &s;elfe &s;ame &s;peare which gaue him a little venny in co~pari&s;on, or (if it be lawful for me &s;o to &s;peake) but a phillip on the &s;ide, which was &s;oone after recured, gaue the diuell a deadly wound in the forehead, which with all his pawes hee &s;hall neuer be able to claw off. And again, as Dauid onely with his &s;ling wrought this feate: &s;o Chri&s;t onely by his death, and by the power of his cro&s;&s;e, which is the &s;ling of Dauid<NOTE N="(y)" PLACE="marg">San&egrave; crux ip&s;a funda est, qua Dauid Go|liath horren|dum armis &amp; formidabilem vi&s;u pro&s;trauit hunet. Cyr. Ioh. l. <HI>8.17.</HI></NOTE> did conquer &amp; &s;ubdue the de|uil. And &s;o the death of Chri&s;t by rea&s;o~ of his righteou&s;nes is <HI>the death of the deuil.</HI></P>
<P>It is on the other &s;ide <HI>the life of him|&s;elfe.</HI> That which was prophecied in the P&s;alme is here fulfilled in chri&s;t.<NOTE N="z" PLACE="marg">P&s;al. 92.12.</NOTE> The iu&s;t &s;hal flouri&s;h as the palme tree. In the he|brew it is <HI>Tamar,</HI> which &s;ignifies only a palme tree. But in the greek it is <HI>Phoinix</HI> which &s;ignifies not only a palme tree, but al&s;o a Phenix. Which tran&s;lation proueth two thinges. Fir&s;t, that Ie&s;us the iu&s;t one did mo&s;t flori&s;h when he was mo&s;t affli|cted. For the iu&s;t &s;hall flouri&s;h as the palme tree<NOTE N="a" PLACE="marg">Chattamar.</NOTE>. Now the palme tree, though it haue many waights at the top, and ma|ny &s;nakes at the roote, yet &s;till it &s;aies, I
<PB N="39" REF="27">am neither oppre&s;&s;ed with the waights, nor di&s;tre&s;&s;ed with the &s;nakes<NOTE N="b" PLACE="marg">Nec premor, nec perimor.</NOTE>. And &s;o Chri&s;t the true palme tree, though all the iudgements of God, and all the &s;innes of the worlde, like vn&s;upportable waightes were laide vpon him, yea though the cur|&s;ed Iewes &s;toode beneath like venemous &s;nakes hi&s;&s;ing and byting at him, yet he was, neither &s;o oppre&s;&s;ed with them, nor &s;o di&s;tre&s;&s;ed with the&s;e, but that euen vp|on his cro&s;&s;e he did mo&s;t flori&s;h, when he was mo&s;t afflicted. As peny royall being hung vp in the larder hou&s;e, yet buds his yellow flower: and Noahs oliue tree be|ing drownde vnder the water, yet keepes his greene braunch: and Aarons rod be|ing clunge and drie, yet brings forth ripe almonds: and Mo&s;es bramble bu&s;h be|ing &s;et on fire, yet &s;hines and is not con|&s;umed. Secondly, that Ie&s;us the iu&s;t one did mo&s;t liue, when hee &s;eem'de mo&s;t to be dead. For the iu&s;t &s;hall flouri&s;h as the phenix<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE>. Now the phenix though &s;itting in his ne&s;t among the holy &s;pices of Ara|bia he be burnt to a&s;hes, yet &s;till he &s;ayes, I die not but olde age dieth in me<NOTE N="c" PLACE="marg">Moritur me non moriente &s;enectus.</NOTE>. And &s;o Chri&s;t the true phenix, though lying in his graue among the hot &s;pices wher|with
<PB N="40" REF="28">with Nichodemus embalmde him, hee was neuer like to ri&s;e from death to life a|gaine, yet he dyed not but mortalitie di|ed in him, and immortalitie &s;o liued in him, that euen in his &s;epulchre hee did mo&s;t liue, when hee &s;eemde mo&s;t to bee dead. As the Laurell is greene&s;t in the foule&s;t winter: and the lime is hotte&s;t in the colde&s;t water: and the glow-worme &s;hineth brighte&s;t when the night is dar|ke&s;t: and the &s;wan &s;ingeth &s;weete&s;t whe~ his death is neere&s;t<NOTE N="(d)" PLACE="marg">Cantator cygnus funeris ip&s;e &s;ui. Mart<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> alis lib. <HI>13.</HI> E|pigr.</NOTE>. Epaminondas be|ing &s;ore wounded in fight, demaunded of his &s;ouldiers &s;tanding by, whether his enemies were ouerthrowne or no? They an&s;wered yea. Then whether his buck|ler were whole or no? They an&s;wered al|&s;o I. Nay then (&s;ayes he) all is well. This is not the ende of my life, but the begin|ning of my glory. For now your deere Epaminondas dying thus gloriou&s;ly &s;hal rather be borne agayne then buried<NOTE N="(e)" PLACE="marg">Nunc enim ve&s;ter Epami|nondas na&s;ci|tur, quia &s;ic moritur.</NOTE> Chri&s;t likewi&s;e was &s;ore wounded. But his enemies death and the deuill were o|uerthrowne and &s;poyled. His buckler, which was his Godhead, was whole and vntouched. Therfore there was no harme done. His death was no death, but an ex|altation
<PB N="41" REF="28">vnto greater glory<NOTE N="(f)" PLACE="marg">Ego &s;i exal|tatus &s;uero. Ioh. <HI>12.32.</HI></NOTE>. That no|ble Eunuch riding in his cooch read in E&s;ay, that Chri&s;t was &s;ilent before his death, as a lambe before the &s;hearer. He &s;ayes not, before the butcher, but, before the &s;hearer. In&s;inuating that death did not kill Chri&s;t, but onely &s;heare him a little. Neither yet had death Chri&s;tes fleece when hee was &s;horne. For Chri&s;t taking to him&s;elfe a &s;poungefull of vine|gar<NOTE N="g" PLACE="marg">Ioh. ca. 19.29</NOTE>, that is, ful of our &s;harpe and &s;ower &s;innes, did giue vs for it purple wool full of bloud,<NOTE N="h" PLACE="marg">Heb. c. 9.19.</NOTE> that is, full of his pure and per|fect iu&s;tice. And indeed the onely liuery which Chri&s;t our Lorde and ma&s;ter gi|ueth all vs that are his faithfull &s;eruants, is a coate made of this purple wooll. The P&s;al mi&s;t &s;ayes, that God giueth his &s;now like wooll. But here wee may turne the &s;entence, and &s;ay, that Chri&s;t giueth his wooll like &s;now. For as &s;now couereth the ground when it is ragged and defor|med: &s;o Chri&s;ts wooll which is his coate without &s;eame, couereth our &s;innes, and though they were as crim&s;on, yet maketh them white as &s;now. And as Gedeons fleece when it was moi&s;t, the earth was drie, but when it was drie the earth was
<PB N="42" REF="29">moi&s;t: So when Chri&s;ts fleece was moi&s;t as a greene tree, then were all wee drie like rotten &s;tickes, but when his fleece was drie, all the bloud and water being wrung out of his precious &s;ide, then were we moi&s;t'ned with his grace. Wherefore &s;eeing death had not Chri&s;tes fleece whe~ he was &s;horne, but we haue it which be|leeue in him, it followeth that neither death was the better nor chri&s;t the wor&s;e. But as a lamb is much more nimble and liuely for &s;hearing: &s;o this &s;hearing of death was a kinde of quickening to the lambe of God, and onely a trimming to him before he a&s;cended to his father, as Io&s;eph was trim'd and poul'd before hee appeared to Pharaoh. For looke how A|dam &s;lept: &s;o Chri&s;t died<NOTE N="i" PLACE="marg">Dormit A|dam, moritur Christus. Pro|&s;per.</NOTE>. When Adam &s;lept, his &s;ide was opened: when Chri&s;t died, his &s;ide was opened. Adams &s;ide being opened, fle&s;h and bone were ta|ken out: Chri&s;ts &s;ide being opened, wa|ter and bloud were taken out. Of Adams fle&s;h and bone the woman was built: of Chri&s;tes water and bloud the Church is built. So that the death of Chri&s;t is no|thing el&s;e but the &s;leepe of Adam. For as he &s;ayes of the dam&s;els death, The dam|&s;ell
<PB N="43" REF="29">is not dead but &s;leepeth; &s;o hee &s;ayes of his owne death, I laid me downe and &s;lept, and ro&s;e vp againe for the Lord &s;u|&s;tained me. And in an other place, when God the father &s;ayth to his &s;onne, Awake my glory, awake my lute and harpe: God the &s;onne an&s;weres to his father, I will awake right early. That ve&s;&s;el which Peter &s;awe in a traunce, which came down from heauen to the earth, and was knit at the foure corners, and had all ma|ner of bea&s;tes in it, did betoken Chri&s;t. Chri&s;t came downe from heauen to the earth: and his &s;torie is knit vp by the foure Euangeli&s;tes: and hee hath made Iewes and Gentiles, yea all nations, though they were as bad as bea&s;tes be|fore, yet he hath made them all, I &s;ay, one in him&s;elfe. Nowe &s;aies Ca&s;&s;ianus, it is worth the noting, that the holy Gho&s;t &s;aies not, this ve&s;&s;el was a &s;heete, but was like a &s;heete<NOTE N="k" PLACE="marg">Pulchr&egrave; ait, Non linteum &s;ed, Qua&s;i lin|teum.</NOTE>. A &s;heete may &s;ignifie ei|ther &s;leep or death. Becau&s;e there is both a &s;leeping &s;heete, and a winding &s;heete. But neither was Peters ve&s;&s;ell a &s;leepe, though it were like a &s;heete: neither was Chri&s;ts bodie dead, though it were lapt in a &s;heete. For we our &s;elues canne not
<PB N="44" REF="30">&s;o properly bee &s;aide to liue in our fir&s;t birth, as in our &s;econd birth: and Chri&s;ts 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 trauai|ling towards Haram, when he had layde an heape of &s;tones vnder his head, and taken a nap by the way, was much reui|ued with it after his tedious iourney: &s;o Chri&s;t trauailing towardes heauen, when he had &s;lept a little in that &s;tony &s;e|pulchre which was hewen out of a rock, liued then mo&s;t princely after his painfull pa&s;&s;ion. Tell me when did Ionas liue? in the hatches of the &s;hip, or in the bellie of the whale? In the hatches of the &s;hippe? why? I am &s;ure you will not &s;ay &s;o. 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 mo&s;t &s;afe and &s;ecure vnder the water, this indeede was &s;ome|what. Who euer &s;aw &s;uch a wonder? The waues were one while hoi&s;ted vp to the highe&s;t clowdes, an other while hurled downe to the nethermo&s;t depth, Ionas
<PB N="45" REF="30">&s;elfe being all this while in the very gulfe of de&s;truction, and yet not one haire the wor&s;e. Chri&s;ts ca&s;e was the &s;ame. As Io|nas was in the bellie of the whale three daies and three nightes: &s;o and &s;o long was the &s;onne 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 whe~ did Daniell liue? In the kings court? or in the lyons denne? In the kinges court? why? there is no great rea&s;on for that. A|ny man might haue liued there. But to liue in the lions den, when the mouth of the den was &s;hut, and the mouths of the lyons open, this indeed was the life of an angel &amp; no man. What king could euer make lyons attend, and waite vpon him? Yet here you might haue &s;eene worthie Daniel &s;itting in the mid&s;t of many hun|gry lyons, when as the lions lay downe at his feete couching and crouching be|fore him, and adored their owne pray ca&s;t vnto them, which otherwi&s;e they would haue werried, and being bea&s;tes became men in humanitie towarde this &s;aint, &s;eeing men became bea&s;tes in cru|elty
<PB N="46" REF="31">again&s;t him. The &s;ame rea&s;on was in Chri&s;t. His &s;epulchre was &s;ealed as wel as Daniels den. And hee &s;aies al&s;o of him|&s;elfe in the P&s;alme, My &s;oule is among lyons. The&s;e lyons were the terrours of death, and the horrours of hell. Yet hee tooke no more hurt the~ Daniel did. But brake the chaines of death into fitters, and the gates of hell into &s;hiuers, and then mo&s;t gloriou&s;ly triumphed. And &s;o the death of Chri&s;t by rea&s;on of his righ|teou&s;nes is <HI>the life of him&s;elfe.</HI></P>
<P>It is la&s;tly <HI>the life of man.</HI> Whe~ Chri&s;ts &s;peare had opened that way of life which the Cherubins &s;word had &s;topt vp, then &s;aies our Sauiour to the theefe, This day &s;halt thou be with me in para|dice. Adam and Eue both in one day were expelled out of paradice. Chri&s;t &amp; 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 ex|pelled. And &s;o about the &s;ixt houre, that is about twelue a clocke in the day time, Chri&s;t and the theefe were receiued. Chri&s;t &s;aying to the theefe while he did draw him vp into paradice<NOTE N="l" PLACE="marg">O&s;e cap. 11.</NOTE> I do draw
<PB N="47" REF="31">thee with the cordes of a man euen with bands of loue. But the &s;eptuaginte tran&s;late the hebrewe words<NOTE N="m" PLACE="marg">Bechauele adam.</NOTE> which &s;ignifie, with the cordes of a man, into tho&s;e greeke words<NOTE N="n" PLACE="marg"><GAP DESC="foreign">.</NOTE> which &s;ignifie with the de&s;truction of a man. As if Chri&s;t &s;hould &s;ay thus to the theefe. I do &s;o dearely loue thee that I am content, my &s;elfe to bee de&s;troied that thou mai|e&s;t bee &s;aued, my &s;elfe to dye that thou maie&s;t liue. I doe drawe thee with the de&s;truction of a man, euen with bandes of loue. So that the theefe who &s;awe his owne woundes and death in Chri&s;ts bo|dy, did &s;ee al&s;o Chri&s;tes &s;auing health &amp; life in his owne body. As Alcuinus &s;ayes writing vpon the &s;ixt of Iohn<NOTE N="o" PLACE="marg">A&s;&s;ump&s;it vita mortem, vt mors accipe|ret vitam,</NOTE>; when the liuinge Lord dyed, then the dyinge theefe liued. Notably &s;ayes the prophet<NOTE N="p" PLACE="marg">Lamen. 4. ver. 21.</NOTE>, The breath of our no&s;trels, Chri&s;t the Lord is taken in our &s;ins, to whom wee &s;ayd wee &s;hall liue in thy &s;hadowe. If Chri&s;t be the breath of our no&s;trels, then he is our life. And againe, if we liue in his &s;hadowe, then we liue in his death. For where there is breath in a &s;hadowe, there there is life in death. Nowe as the ouer&s;hadowing of the holy Gho&s;t was
<PB N="48" REF="32">the life of Chri&s;t; &s;o the ouer&s;hadowing of Chri&s;te, is the life of man. And as Pe|ters &s;hadowe gaue health to the &s;icke: &s;o Chri&s;tes &s;hadowe giueth life to the dead. yea a thou&s;and times rather Chri&s;ts then Peters. For as Elias his &s;pirit was doubled vpon Elizeus, becau&s;e Elias be|ing aliue re&s;tored &s;ome to life, but Elize|us, as Ierom &s;ayes, being dead rai&s;ed vp one from the dead<NOTE N="q" PLACE="marg">Mortuus mortuum &s;u&s;|citauit.</NOTE> &s;o Peters &s;pirit was doubled vpon Chri&s;t, becau&s;e Peter be|ing aliue was a phi&s;ition to the liuinge, but Chri&s;t as Chry&s;o&s;tome &s;aith, beinge dead was a phi&s;ition to the dead<NOTE N="r" PLACE="marg"><GAP DESC="foreign">.</NOTE> Or rather indeed in this compari&s;on there is no compari&s;on. But as Peters &s;pirit was a &s;hadowe to Chri&s;ts &s;pirit: &s;o Peters &s;hadowe was nothing to Chri&s;ts death. Ezechias &s;eeing the &s;hadow of the &s;unne goe ten degrees backe in the diall, was a&s;&s;ured by this &s;igne, that he &s;hould re|couer of his &s;icknes<NOTE N="f" PLACE="marg">E&s;ay. cap. 38.8.</NOTE> Sick Ezechias may &s;ignifie all mankinde which is &s;icke by rea&s;on of &s;inne. But this is an vnfallible &s;igne we &s;hall recouer, becau&s;e the &s;un hath gone ten degrees backe in the dyal. The &s;un of righteou&s;nes Ie&s;us Chri&s;t hath for our &s;ake made him-&s;elfe lower by
<PB N="49" REF="32">many degrees in the earth. My father is greater then I. There hee is gone backe tenne degrees belowe his father. Thou ha&s;t made him lower then the angels. There hee is gone backe ten degrees be|lowe 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 lyon<NOTE N="(t)" PLACE="marg">Eccle&s;. <HI>9.</HI> ver. <HI>4.</HI></NOTE> There he is gone backe ten degrees below wormes. For he was not counted &s;o good as a liue worme, but was buried in the earth as a dead ly|on to be meate for the wormes, if it had bin po&s;&s;ible for this holy one to &s;ee cor|ruption. But ble&s;&s;ed, O ble&s;&s;ed bee our Lord! Chri&s;t beeinge in the forme of God was buried in the graue, &amp; &s;o 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 crow|ned in heauen, and &s;o might bee made higher then wormes; yea higher then men; yea higher then angels; yea parta|kers of the &s;ame life and kingdome with Chri&s;t. Pliny reporteth<NOTE N="u" PLACE="marg">L. <HI>36.</HI> cap. <HI>10.</HI></NOTE> that there was a diall &s;et in Campus martius to note the &s;hadowes of the &s;un which agreeing
<PB N="50" REF="33">very well at the fir&s;t, afterwards for thir|ty yeers together did not agree with the &s;un. All the time of tho&s;e thirty yea three and thirty yeeres that Chri&s;t liued in his humiliation here vpon earth, you might haue &s;eene &s;uch a diall. In which time the &s;hadowe of the diall did not agree with the &s;hining of the &s;un. But thankes be to God, all the better for vs. When the &s;unne went backward ten degrees in the diall, then Ezechias went forward fifteen degrees in his life. He liued fifteene yeers longer. And &s;o the going of this &s;unne Ie&s;us Chri&s;t ten degrees backward, hath healed all our &s;icknes, and &s;et vs a thow|&s;and degrees forward, and infinitely ad|uanced vs by his death to euerla&s;tinge life. For Chri&s;t is that louinge Rachell, which dyes her &s;elfe in childbirth to bringe forth her &s;onne Beniamin aliue; Chri&s;t is that righteous Adam which by the bloudy &s;weat of his browes hath earned for vs the bread of life; Chri&s;t is that iu&s;t Noah, which &s;hutting vp him|&s;elfe in his Arcke as in a &s;epulchre &s;aueth all that come to him aliue: Chri&s;t is that tender Pellican which woundinge his own bre&s;t, doth with his bloud re&s;tore a|gaine
<PB N="51" REF="33">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 a|monge them get out, all the re&s;t that are little ones follow after: &s;emblably Chri&s;t as a great bird hauing broken through the net of death, all we e&s;cape with him: So that wee may &s;ay with the P&s;almi&s;t, Our &s;oule is e&s;caped as a bird out of the &s;nare of the fouler, the &s;nare is broken &amp; we are deliuered. Arnobius vpon the&s;e wordes in the p&s;alme<NOTE N="x" PLACE="marg">P&s;alm. <HI>138.8.</HI></NOTE>, De&s;pi&s;e not the worke of thine own hands, writeth thus, We are the worke of thine own handes, &s;eeing wee are thy workman&s;hippe<NOTE N="(y)" PLACE="marg">Eph. <HI>2.10.</HI> ly&s;ius &s;umus factura conditi in Chri&s;to. Quantum ad &s;ub&s;ta~tiam fe|cit, qua~tum ad gratiam condi|dit. Tertull. aduer. Mar. l. <HI>5.</HI> non longe a fine.</NOTE>. Now becau&s;e the worke of thy handes was de&s;troied by the worke of our hands, therfore were thy handes nayled to the cro&s;&s;e for our &s;innes. That tho&s;e handes of thine might repaire againe the worke of thy handes by the tree of the cro&s;&s;e, which was de&s;troyed by the tree of con|cupi&s;cence. Thus far Arnobius. Where|by wee may gather that the fruit of the tree of knowledge of good and euill is e|uill, that is death, but the fruit of the tree of life, that is of the cro&s;&s;e of Chri&s;t, is life. When Alexander had throwen downe
<PB N="52" REF="34">the walles of the Thebes, Phryne a har|lot promi&s;ed that &s;he would at her own charges repaire them againe, &s;o that the citizens would &s;uffer this title to bee gra|uen vpon the gate, <HI>Alexander hath throwen them downe, but Phryne hath rai&s;ed them vp</HI><NOTE N="(z)" PLACE="marg">A <GAP DESC="foreign">. Plutar.</NOTE>. The ca&s;e is quite con|trary here. Eue hath ouerthrowene not only Thebes, but euen all mankinde. Chri&s;t hath at his owne co&s;t and charges repaired and built vs vp againe. There|fore wee mu&s;t graue this title vpon the cro&s;&s;e of Chri&s;t, <HI>Eue hath throwne vs downe, But Chri&s;t hath rai&s;ed vs vp.</HI> Eues tree of knowledge of good and euill hath throwen vs downe, but Chri&s;ts tree of life hath rai&s;ed vs vp. Nay I will be bold to &s;ay yet more. What is that? Marry this, That as far as the tree of life excelleth the tree of knowledge of good and euill, &s;o farre the cro&s;&s;e of Chri&s;t ex|celleth the tree of life. I know well many will mu&s;e &amp; maruel much what I meane to &s;ay &s;o. And &s;ome perhaps will &s;carce beleeue it is true which I &s;ay. Neuerthe|les, mo&s;t chri&s;tian and ble&s;&s;ed brethren, make you no doubt of it. For it is not my opinion or my &s;peech only. They are the
<PB N="53" REF="34">very words of our &s;auiour. I came, &s;aies he, that men might haue life<NOTE N="(a)" PLACE="marg">Iohn chap. 10.10.</NOTE>, &amp; that they might haue it more aboundantly. More aboundantly? What is that? That aboundantly wee might haue more life by the cro&s;&s;e of Chri&s;t, then euer wee could haue had by the tree of life: that a|bounda~tly we might gaine more by the obedience of Chri&s;t in his death, then e|uer wee lo&s;t or could lo&s;e by the di&s;obe|dience of Adam in his life. And there|fore though that &s;inne of Adam was &s;o haynous and &s;o horrible; that it ca&s;t the image of God out of Paradi&s;e; that it polluted all the race of mankind; that it condemned the whole world; that it de|faced the very frame of heauen it &s;elfe; yet con&s;idering the &s;equele, how not on|ly the guilt of this &s;inne, but euen the ve|ry memory of it is nowe vtterly aboli|&s;hed by the bloud of Chri&s;t, S. Gregory is not afraid to &s;ay, O happy, happy, hap|py man was Adam that euer hee &s;o &s;in|ned and tran&s;gre&s;&s;ed again&s;t God<NOTE N="b" PLACE="marg">O foelix culpa quae talem ac tantum meru|it habere re|demptorem.</NOTE>. Becau&s;e by this meanes both hee and all wee haue found; &s;uch plentifull redemp|tion; &s;uch vne&s;timable mercy; &s;uch &s;u|perabundant grace; &s;uch &s;elicity; &s;uch e|ternity;
<PB N="54" REF="35">&s;uch life by Chri&s;ts death. For as hony beeinge found in a dead lyon, the death of the lyon was the &s;u&s;tenance of Samp&s;on; &s;o Chri&s;ts gall is our hony<NOTE N="c" PLACE="marg">Chri&s;tifel no&s;trum mel.</NOTE>, &amp; the bitter death of Chri&s;t by rea&s;on of his righteou&s;nes is <HI>the</HI> &s;weet <HI>life of man.</HI> Thus you &s;ee that the death of Chri&s;t is, <HI>the death of death; the death of the diuel; the life of him&s;elfe; the life of man.</HI> And therefore he &s;aies in this fourth part, weep not too much for my death, FOR MEE. VVEEP NOT FOR MEE BVT VVEEP FOR YOVR SELVES.</P>
<P>I Perceiue beloued I haue bin &s;ome|what long in this part. Therefore I will make more ha&s;t in the re&s;t, and do what I can deui&s;e that I may not &s;eeme tedi|ous 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 <HI>the life of death: the life of the diuell: the death of him&s;elfe: the death of Chri&s;t.</HI> The rea&s;on of all this is his iniquity and &s;inne. Which euen in gods deare chil|dren, &s;aies Barnard, is ca&s;t downe, but not ca&s;t out<NOTE N="d" PLACE="marg">Deiectum, non <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">ectum.</NOTE>. Therfore though &s;in can
<PB N="55" REF="35">not &s;ometimes rule ouer vs, becau&s;e it is ca&s;t downe, yet it will alwaies dwell in vs, becau&s;e it is not ca&s;t out. For it is &s;o bred in the bone, that till our bones bee with Io&s;ephs bones caried out of Aegypt, that is out of the world, &s;in can not bee carried out of our bones. The iri&s;h hi&s;to|ry telleth vs that the city of Waterford giueth this po&s;ey <HI>Intacta manet</HI><NOTE N="(e)" PLACE="marg">It continu|eth vntouched.</NOTE>. Be|cau&s;e &s;ince it was fir&s;t conquered by king Henry the &s;econd, it was neuer yet attaynted, no not &s;o much as touched with trea&s;on. Al&s;o that the yle of Arren in that country hath &s;uch a pure ayre, that it was neuer yet infected with the plague. Wee can not &s;ay thus of the nature of man, That either it is &s;o cleere from trea|&s;on, as that city is, or els that it is &s;o cleare from infection, as that Iland is. Nay our very rea&s;on is trea&s;on, and our be&s;t affe|ction is no better then an infection, if it be well &s;ifted in the &s;ight of God. Eua|grius recordeth<NOTE N="f" PLACE="marg"><HI>libr.</HI> 5. <HI>ca.</HI> 15.</NOTE>, that the Romanes got &s;uch a victory ouer Cho&s;roes, one of the Per&s;ian kings, that this Cho&s;roes made a lawe, that neuer after any king of Per|&s;ia &s;hould moue warre again&s;t the Ro|manes. We cannot po&s;&s;ibly &s;ubdue &s;in
<PB N="56" REF="36">in &s;uch &s;ort, as the Romanes did this Per|&s;ian king. But do wee what we can do, &s;inne will alwayes be a Iebuzite, a fal&s;e borderer, yea a ranck traytor rebelling again&s;t the &s;pirit. Which makes the life of man fir&s;t to bee, &s;aies Chry&s;o&s;tom, <HI>a debt</HI> (as it were) owne &amp; due <HI>to death</HI><NOTE N="g" PLACE="marg"><GAP DESC="foreign">.</NOTE>. For the diuell is the father of &s;in, and &s;in is the mother of death. Hereupon Sainct Iames &s;aies, that &s;in beeing fini&s;hed tra|uailing in childbyrth like a mother brin|geth forth death. And Dauid in the ninth p&s;alme calleth &s;in the gate of death. Be|cau&s;e as a man comes into a hou&s;e by the gate: &s;o death came into the world by &s;inne. The corruption of our fle&s;he did not make the &s;oule &s;infull: but the &s;inne of our &s;oule did make the fle&s;h corrupti|ble. Wherupon Lactantius calleth &s;in the reliefe or the foode of death<NOTE N="h" PLACE="marg">Pabulum mortis.</NOTE>. As a fier goeth out, when all the fuell is &s;pent, but burneth, as long as that la&s;teth: &s;o death dieth when &s;in cea&s;eth, but where &s;in aboundeth there death rageth. The Prophet Abacucke &s;inning not, death was &s;o far from him that he was able to flie without winges: but king A&s;a &s;in|ning, death was &s;o neere to him that he
<PB N="57" REF="36">was not able to &s;tand vpon his feet. Nay wee may &s;ee this in one &amp; the &s;elfe&s;ame ma~. Moy&s;es &s;inning not death could not meet with him in the bottome of the red &s;ea: but &s;inninge death did &s;eaze vpon him in the top of mount Nebo. So that the life of man by rea&s;on of his &s;in is <HI>the life of death.</HI></P>
<P>It is al&s;o <HI>the life of the deuill.</HI> As Emi|&s;enus &s;ayes, Each one hath in him as ma|ny deuils as euils<NOTE N="i" PLACE="marg">Tot daemo|nia quot cri|mina.</NOTE>: euery &s;euerall &s;inne being &s;ufficient to maintaine a &s;euerall deuill. The godly finding no ioy in the earth, haue their conuer&s;ation in heauen. But Sathan finding no ioy in hell, hath his conuer&s;ation in the earth. So that y^e earth is a hell to vs; but a heauen to him. Here hee hath his liuing. As it was &s;aid at the fir&s;t, Thou &s;halt eate the du&s;t of the earth all the daies of thy life. This du&s;t, &s;ayes Macarius, is the deuils dyet<NOTE N="k" PLACE="marg"><GAP DESC="foreign">.</NOTE>. And ther|fore as a &s;cadle curre waites for a bone: &s;o hee that goes about &s;eeking whom he may deuour, watches continually till the godly &s;hake off the du&s;t from their feet, that is, &s;hake off &s;ome &s;inne which they haue gotten by walking in the worlde, that then hee may licke it vp as one of
<PB N="58" REF="37">tho&s;e dogs, which did licke vp Iezabels bloud. This is meate and drinke to him<NOTE N="l" PLACE="marg">Dulce diabolo peccare nos. Hila. Enarra. in p. <HI>118.</HI></NOTE>. He loues it a life to &s;ee vs &s;inne, euen as cur&s;ed Cham did to &s;ee Noahs nakednes. And as flies are alwaies bu&s;ie about a &s;ore place: &s;o, &s;ayes Theophilact<NOTE N="m" PLACE="marg"><GAP DESC="foreign">. In cap. Luk. <HI>16.</HI> p. <HI>320.</HI></NOTE>, That is a &s;port or a plea&s;ure to Sathan, which is a &s;ore or a paine to man. E&s;pecially if he be a godly man. For this Behemoth the deuill <HI>eateth gra&s;se as an oxe</HI><NOTE N="n" PLACE="marg">Iob. 40.10.</NOTE>. Where|upon Gregory noteth, that a &s;heepe or a|ny &s;uch other bea&s;t will eate any manner of gra&s;&s;e, though it be trampled and &s;tai|ned neuer &s;o much: but an oxe will eate no kind of gra&s;&s;e but that which is green and fre&s;h. And &s;o the deuill will be &s;ure to haue his feede of the very fine&s;t and be&s;t<NOTE N="o" PLACE="marg"><HI>E&s;ca eius e|lecta.</HI> Abacuc. 1.16.</NOTE>. For the angell of the Lord reioi|ceth mo&s;t when one that is a &s;inner con|uerteth. He eateth gra&s;&s;e as a &s;heepe. But the angel of &s;athan reioyceth mo&s;t, when one that is a conuert &s;inneth. Hee eateth gra&s;&s;e as an oxe. If the deuill can not keepe a man from liuing long, then hee will hinder him from liuing well<NOTE N="p" PLACE="marg">Aut impetrat mortes aut im|petit mores. Leo.</NOTE>. If hee can not kill him, then hee will corrupt him. And indeede hee takes greater plea&s;ure in corrupting one god|ly
<PB N="59" REF="37">man, then in killing a hundred wic|ked. He was more delighted when Da|uid &s;lew but Vrias, then when Saul &s;lew him&s;elfe: whe~ Peter did but deny Chri&s;t, then when Iudas betrayed him. So that the life of man by rea&s;on of his &s;in is the delight, yea it is the very <HI>life of the De|uill.</HI></P>
<P>It is on th'other &s;ide <HI>the death of him|&s;elfe.</HI> O mi&s;erable wretch that I am (&s;aies one) who &s;hall deliuer me from this bo|dy of death? The life of the godly is a ve|ry body of death. But their death is one|ly a &s;hadow of death. Thales a Philo&s;o|pher being demaunded what difference there is betweene life and death? An&s;we|red, They are all one. Then being asked againe, if he had not rather liue, then die? No, &s;aies he, as before, for they are al one. But Ierome &s;aies farre more excellently, They are not all one. That is not true. For it is one thing to liue in continuall daun|ger of death: an other thing to die in con|tinuall a&s;&s;urance of life<NOTE N="q" PLACE="marg">Aliud viuere morituru~: ali|ud mori victu|rum.</NOTE>. Therefore Ec|cle&s;ia&s;tes &s;aies, 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
<PB N="60" REF="38">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 wic|ked are merrie at their birth day, as Pha|raoh made a fea&s;t at his birth day, when his chiefe baker was hanged<NOTE N="r" PLACE="marg">Gen. 40.20.</NOTE> and He|rod likewi&s;e made a fea&s;t at his birth day whe~ Iohn Bapti&s;t was beheaded: but they are &s;ory at their dying day, as Iudas was &s;orie when he went about to hang him|&s;elfe: &amp; Cain was afraid euery one would kill him that met him. Contrariwi&s;e the godly are &s;ory at their birth day, as Iob, Let the day peri&s;h wherein I was borne: and Ieremie, Let not the day wherin my mother bare me be ble&s;&s;ed<NOTE N="&s;" PLACE="marg">Ierem. 20.14.</NOTE> But they are merrie at their dying day, as Simeo~, Lord now lette&s;t thou thy &s;eruant depart in peace: &amp; Paul, I de&s;ire to be di&s;&s;olued &amp; to be with Chri&s;t. Therfore we al&s;o keep holy daies, and celebrate the memorie of the Saints not vpon their birth-daies, but vpo~ their death-daies, to &s;hew that the&s;e two are not all one, but y^t the day of our death is better then the day of our birth. For whereas there are two waies, the one hauing in it, fir&s;t a tra~&s;itory life, &amp; the~ an eternall death, the other hauing in it fir&s;t
<PB N="61" REF="38">a tran&s;itory death, &amp; then an eternall life: the wicked choo&s;e to liue here for a time, though they die for it hereafter eternally, but the godly choo&s;e to haue their life hid with Chri&s;t here, that they may liue with Chri&s;t eternally hereafter. Therefore the wicked neuer think of death; but the god|ly think of nothing els. As Alexander the monarch of y^e world had al other things, &s;aue only a &s;epulchre to bury him in whe~ he was dead; he neuer thought of that. But Abraham the heire of the world had no other po&s;&s;e&s;&s;ion of his own, but only a field which he bought to bury his dead <GAP DESC="illegible" RESP="UOM" EXTENT="1 word">; he thought of nothing el&s;e. We read that Daniel &s;trowed a&s;hes in the temple to de&s;crie the foote&s;teps of Bels prie&s;ts, which did eate vp the meate. So did A|braham &s;trow a&s;hes in his memorie, &s;ay|ing, I will &s;peake vnto my Lord though I bee but du&s;t and a&s;hes. So doe all the faithfull remembring they &s;hall one day be turnde to du&s;t and a&s;hes. That &s;o &s;ee|ing and marking the foote&s;teps of death how it continually commeth and &s;tea|leth away their &s;trength (as Bels prie&s;ts did the meate) how it dayly eateth vp &amp; wa&s;teth and con&s;umeth their life, they
<PB N="62" REF="39">may be alwaies prepared for it. Our fir&s;t parents made them garments of figge leaues. But God mi&s;liking that gaue the~ garmentes of skinnes. Therefore Chri&s;t in the Go&s;pell cur&s;ed the fig tree which did beare onely fig leaues to couer our &s;inne: but co~mended the Bapti&s;t which did weare skins to di&s;couer our mortali|tie. For not onely, as Au&s;tin &s;ayth, Our whole life is a di&s;ea&s;e<NOTE N="t" PLACE="marg">Vita morbus.</NOTE>: but al&s;o as Ber|nard &s;aith, Our whole life is a death<NOTE N="u" PLACE="marg">Vita mors.</NOTE>. The life of man by rea&s;on of his &s;inne is a con|tinuall di&s;ea&s;e, yea it is the very <HI>death of him&s;elfe.</HI></P>
<P>It is la&s;tly <HI>the death of Chri&s;t.</HI> The pro|phet E&s;ay calleth Chri&s;t a &s;in, or a &s;acri|fice for &s;inne<NOTE N="x" PLACE="marg"><HI>A&s;ham.</HI> E&s;ay 53.10.</NOTE>, prefigured by all tho&s;e &s;in-offerings of the old lawe. Becau&s;e in|deede when Chri&s;t was crucified at the fir&s;t, he was broken for our &s;innes. Accor|ding to that of Tertullian,<NOTE N="y" PLACE="marg">Propter pec|catum mori nece&s;&s;e habuit filius dei. Vide etiam Aug. Medita. cap. <HI>7.</HI> vbi docet hominem e&s;&s;e cau&s;am pa&s;sio|nis.</NOTE> Sinne it was which brought the &s;onne of God to his death. The Iewes were only in&s;trume~ts and acce&s;&s;aries to it: &s;inne was the &s;etler and the principall. They cryed, <HI>Crucifie him</HI> in the courte of Pilate: but our &s;ins cryed, <HI>Crucifie him</HI> in the court of hea|uen. Now as the death of Chri&s;t was not
<PB N="63" REF="39">efficient to &s;aue the wicked: &s;o the &s;inne of the wicked was not &s;ufficient to con|demne Chri&s;t. But the &s;cripture &s;ayth of them which either are, or at lea&s;t wi&s;e &s;eeme to bee godly, They &s;ay they know God, but by their works they deny him: and, Saul, Saul, why do&s;t thou per&s;ecute me? and, They crucifie again vnto them|&s;elues the &s;onne of God. Zacharie pro|phecieth of Chri&s;t,<NOTE N="*" PLACE="marg">Zach. 13.6.</NOTE> That when one &s;hall &s;ay vnto him, what are the&s;e wounds in thy hands? Then he &s;hall an&s;were, Thus was I wou~ded in the hou&s;e of my frends. That is, in the hou&s;e of the~ which ought to haue bin my friends. So that our &s;ins did wound Chri&s;tes bandes at the fir&s;t. And now al&s;o not the wicked, which are no part of his bodie, but wee which are my&s;tical members of his bodie, &amp; there|fore &s;huld by good rea&s;on be his frends: we I &s;ay, do yet oftentimes by our &s;innes deny Chri&s;t with Peter: nay wee per&s;e|cute Chri&s;t with Paul: nay wee crucifie Chri&s;t with the Iews. Yea (if it wil plea&s;e you to heare me) I will &s;ay yet more, we crucifie Chri&s;t farre more cruelly then the Iews did. Then his body was pa&s;&s;ible and mortall, now it is glorified and im|mortall;
<PB N="64" REF="40">they knew not what they did, we doe ill enough, yet wee knowe what we doe well enough: they pearced him with a &s;peare, we pearce him with repro|ches; they buried him in the earth, wee burie him in obliuion; then he ro&s;e again the third day: but we &s;o burie Chri&s;t, that not once in three dayes, no not once in three weekes he ari&s;eth or &s;hineth in our hearts. Nay, that which I am a&s;hamed to &s;peake, though &s;ome are not a&s;hamed 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 &s;earch in their whole life to thinke of Chri&s;t, but burie him in the perpetuall forgerfulnes of their careles con&s;cience, as in a barren land, where all good things are forgotten. Wherefore let euery one as &s;oone as hee is tempted to any &s;inne, thinke &s;traightwaies that he &s;ees Chri&s;t comming towards him, wrapt vp in white linnen cloathes as he was buried, with a kercher bound about his head, and crying after a ga&s;tly and fearefull &s;ort, Beware, Take heede what you doe, Dete&s;t &s;inne, abhorre &s;in, Fie vpon it, A &s;hame light on it, It once did mo&s;t vilely
<PB N="65" REF="40">and vilanou&s;lie murther mee: but now &s;eeing my woundes are whole againe, do not (I be&s;eech you) do not rubbe and reuiue them with your &s;innes to make them bleed afre&s;h: now &s;eeing the &s;cep|ter of the kingdome of heauen is put in|to my hand, doe not offer mee a reede a|gaine to mocke mee: now &s;eeing my head is crowned with the pure golde of eternall glorie, doe not &s;et a crowne of thornes vpon it againe: now &s;eeing I my &s;elfe am en&s;talled in the throne of the right hand of maie&s;tie, doe not pull me out of my throne, and throw mee into the graue againe, and with your &s;innes &s;eale a mightie great &s;tone vpon mee, to stiffle me, and pre&s;&s;e me, and holde mee down in death. O beloued, good beloued at his in&s;tance be per&s;waded, by who&s;e bloud you are redeemed. Haue pit|tie, haue pitie vpon poore Ie&s;us. Once he voluntarily yea euen ioyfully dyed for vs, and if that one death had not bin &s;uffici|ent, he would haue bin content then to haue dyed a thou&s;ande deaths more. Now he prote&s;teth, that the lea&s;t &s;inne of any one Chri&s;tian, doth more vex him euen at the very heart, then all his dolo|rous
<PB N="66" REF="41">paynes vpon the cro&s;&s;e. Our &s;innes are tho&s;e &s;ouldiers which take him, tho&s;e tormentors which whippe him, tho&s;e thorns which gore his head, tho&s;e nayles which pearce his feete, that &s;peare which &s;heds his bloud, that cro&s;&s;e which takes away his life. And yet if to greeue him thus continually would do vs any good, then hee would bee mo&s;t glad to prefer our good, though neuer &s;o little, before his owne griefe, though neuer &s;o great. But it is not &s;o. That one death which he willingly &s;uffered, was for our &s;aluation. The&s;e diuers deaths which wee without &s;innes &s;o often put him to again&s;t his wil, do make for our greater da~natio~. There|fore he be&s;eecheth vs, &amp; I al&s;o being pro|&s;trate 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 ten|der loue wee beare to our owne deare &s;oules, that we would not alwaies keepe him vppon the racke, and euery daye vex this iu&s;t Lot with our vnlawfull deedes, that we would not any more &s;head his precious bloud, and tread it and tram|ple it vnder our feete. This I a&s;&s;ure you (ble&s;&s;ed Chri&s;tians) will be a mo&s;t forci|ble
<PB N="67" REF="41">meanes, not only to terrifie and fraye vs from &s;in which we may commit here|after, but al&s;o to mollifie and melt our harts for &s;in which we haue committed heretofore, if we con&s;ider, that the life of man by rea&s;on of his &s;in is <HI>the death of Chri&s;t.</HI> Thus you &s;ee that the life of man, <HI>is the life of death: the life of the di|uill: the death of him&s;elfe: the death of Chri&s;t.</HI> And therefore he &s;aith in this fift part, weepe not too little for your owne life, FOR YOVR SELVES, WEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.</P>
<P>THe &s;ixt part is next, FOR ME FOR YOVR SELVES. Which noteth, &s;eeing both the exce&s;&s;e and the want are to bee e&s;chewed, that therefore the true meane which wee mu&s;t keepe betweene Chri&s;t and our &s;elues, con&s;i&s;teth in a cer|tayne qualification of the&s;e two extre|mities, FOR ME FOR YOVR SELVES both together. Weepe not too much, &s;aith he, for my death, which is <HI>the death of death:</HI> weep not too little for your own life, which is <HI>the life of death.</HI> Not too to much for my death, which is <HI>the death
<PB N="68" REF="42">of the diuell:</HI> not too little for your owne life, which is <HI>the life of the diuell.</HI> Not too much for my death, which is <HI>my life:</HI> not too little for your owne life, which is <HI>your death.</HI> Not too much for my death, which is <HI>the life of man:</HI> not too little for your owne life, which is <HI>the death of Christ.</HI> Saint Paul willeth the Corinthi|ans to approue them&s;elues by honor and di&s;honor. Fir&s;t by honour, then by di&s;ho|nour. Teaching thereby that di&s;honora|ble honor is better then honorable di&s;ho|nour. Yet to keepe a meane in this mat|ter, that we mu&s;t as well count it an ho|nor, to bee &s;ometimes di&s;honored with Chri&s;t, as a di&s;honor to bee alwaies ho|nored without Chri&s;t. Euen &s;o &s;ayes our Sauiour here FOR ME FOR YOVR SELVES. Fir&s;t FOR ME, then FOR YOVR SELVES. Teaching thereby that to reioyce for Chri&s;t is better then to weepe for our &s;elues. Yet to keepe a meane betwixt both, that we mu&s;t a&s;wel &s;ometimes de&s;cend out of Chri&s;t into our &s;elues to weepe, as alwaies a&s;cend out of our &s;elues into Chri&s;t to reioyce. For the Apo&s;tle &s;ayes, that we mu&s;t re|ioyce with them that reioyce and weepe
<PB N="69" REF="42">with them that weepe. If my friend bee alwaies &s;orowfull and neuer ioyfull, hee hath no plea&s;ure by me, if he be alwayes ioyful &amp; neuer &s;orowful, I haue no proofe of him, but he is my deare&s;t friend, mo&s;t delighted in mee, be&s;t approued by me, that takes &s;uch part as I doe, &s;ometimes reioy&s;ing, and &s;ometymes weepinge, reioy&s;ing when I reioyce, and weeping when I weepe. The like is to bee &s;eene in this place. FOR ME FOR YOVR SELVES. If a Chri&s;tian alwaies thinke of his owne mi&s;erie and neuer of Chri&s;ts mercie, hee will de&s;payre: if hee alwayes thinke of Chri&s;ts mercy and neuer of his owne mi&s;ery, hee will pre&s;ume. But hee is the be&s;t Chri&s;tian, &s;o hye, that he can|not de&s;payre, &s;o low, that he cannot pre|&s;ume, which inclines a&s;well to the one as to the other, &s;ometimes reioy&s;ing and &s;ometimes weeping; reioy&s;ing for Chri&s;t and weeping for him&s;elfe. A man cannot weepe too little for Chri&s;t, if he pre&s;ume not: a man cannot weepe too much for him&s;elfe, if he de&s;payre not. But he may ea&s;ily de&s;payre, that weeps too much for Chri&s;t: and he may ea&s;ely pre&s;ume, that weeps too little for him&s;elfe. Wherefore
<PB N="70" REF="43">as in a ballance, if there be any ods in the &s;cales we take out of that which is y^e hea|uier, &amp; put into that which is the lighter, til there be no difference betwixt the~: So here we mu&s;t waye the&s;e matters well, that wee our &s;elues may be iu&s;t waight, neither too heauie for our owne mi&s;erie, nor too light for Chri&s;ts mercy. Thus did Dauid when he &s;ayd to God, <HI>Hyde mee vnder the &s;hadowe of thy winges.</HI> What are Gods wings? His mercy &amp; his iu&s;tice. What is the &s;hadowe of his winges? Our loue and our feare. Our loue is the &s;hadow of his mercie, which is his right winge. Our feare is the &s;hadowe of his iu&s;tice, which is his left wing. Now &s;ee|ing he that is hid vnder the right winge only maye pre&s;ume becau&s;e hee hath no feare, and hee that is hid vnder the left winge only may de&s;payre, becau&s;e hee hath no loue, therefore &s;aieth Dauid, Hide me, O Lord, vnder the &s;hadowe, not of one winge, but of both thy winges. That I maye neuer de&s;payre while I alwaies loue thy mercy, and re|ioyce for Chri&s;t: that I may neuer pre|&s;ume while I alwaies feare thy iu&s;tice and weepe for my &s;elfe. A Quaile the ve|ry
<PB N="71" REF="43">&s;ame bird which was the I&s;raelites meate in the wildernes, as he flyes ouer the &s;ea, feeling him&s;elfe begin to be wea|rie lightes by the way into the &s;ea. Then lying at one &s;ide, hee layes downe one wing vpon the water, and holdes vp the other wing towards heauen. Lea&s;t hee &s;hould pre&s;ume to take too long a flight at the fir&s;t, he wets one wing. Lea&s;t hee &s;hould de&s;payre of taking a new flight afterwardes, hee keepes the other wing drye. Thus mu&s;t a chri&s;tian man doe. When he layes downe the wing of feare vpon the water to weepe for him&s;elfe, then he mu&s;t holde vp the wing of loue towards heauen to reioyce for Chri&s;t. That his two wings may be an&s;werable to Gods two wings. That as God hath two wings, the one of mercy, the other of iu&s;tice: &s;o hee may haue two wings, the one of ioy for Chri&s;t, the other of &s;or|row for him&s;elfe. Shem and Iapheth No|ah godly and dewtifull children, when they &s;awe their father otherwi&s;e then hee &s;hould be, went backeward and couered him. They went backeward, that they might not &s;ee him them&s;elues: they co|uered him, that others might not &s;ee
<PB N="72" REF="44">him. Chri&s;t hanging naked vpon the cro&s;&s;e, was <HI>the &s;hame of men, &amp; the out|cast of the people.</HI> Therefore we that are the children of God mu&s;t goe backe|ward by abhorring them that crucified Chri&s;t: and yet we mu&s;t couer him and hide him, euen in our very hearts, by re|membring and honoring his death and re&s;urrection. Lea&s;t we &s;hould pre&s;ume, wee mu&s;t goe backeward for feare: and yet lea&s;t wee &s;hould de&s;payre, wee mu&s;t couer him for loue. That as God hideth vs vnder the &s;hadow of his wings which are loue, and feare, loue the &s;hadow of his mercie, and feare the &s;hadowe of his iu|&s;tice: &s;o wee may hide God vnder the &s;hadowe of our wings, which are ioye, and &s;orrow, ioy the &s;hadow of our loue, and &s;orrow the &s;hadowe of our feare, ioy for Chri&s;t, and &s;orrow for our &s;elues. To this &s;trange kinde of going backward, the P&s;almi&s;t alludeth when hee &s;aith to God, <HI>Thou ha&s;t made my feete like hines feete.</HI> A hine goeth not &s;till forward in one way, but as an auncient father &s;pea|keth, hee iumpes cro&s;&s;e out of one way into another<NOTE N="z" PLACE="marg">Saltum habet tran&s;uer &s;um.</NOTE> Right &s;o a chri&s;tians feete mu&s;t be like hines feete. He mu&s;t iumpe
<PB N="73" REF="44">cro&s;&s;e, from him&s;elfe to Chri&s;t, and then backe againe, from Chri&s;t to him&s;elfe. Would you &s;ee &s;uch a hine? Then marke how Iob footes it. That he might not de|&s;payre, he iumpes cro&s;&s;e from him&s;elfe to Chri&s;t, and &s;ayes<NOTE N="a" PLACE="marg">Chap. 33.9.</NOTE>, I am cleare without &s;inne, I am innocent, and there is none i|niquitie in mee. Here is the mercie of Chri&s;t. But that hee might not pre&s;ume, bee iumpes backe againe from Chri&s;t to him&s;elfe, and &s;ayes<NOTE N="b" PLACE="marg">Chap. 6.2.</NOTE>, O that my griefe were well wayed, and that my mi&s;eries were laide together in the ballance. Here is the mi&s;ery of man. Thus mu&s;t we way the mercy of Chri&s;t, and the mi&s;erie of man together in the ballance, and be &s;ure (as I &s;ayde before) wee make the &s;cales euen, and when wee waie the rea&s;ons why wee &s;hould not weepe for Chri&s;t, then wee mu&s;t way the rea&s;ons al&s;o why we &s;hould weepe for our &s;elues. So wee &s;hal finde, for great cau&s;e of ioy in Chri&s;t, great cau&s;e of &s;orrow in our &s;elues: for greater cau&s;e of ioye in Chri&s;t, greater cau&s;e of &s;orrow in our &s;elues: for grea|te&s;t cau&s;e of ioye in Chri&s;t, greate&s;t cau&s;e of &s;orrow in our &s;elues: for that which is more then all to make vs ioyfull in
<PB N="74" REF="45">Chri&s;t, that which is more then all to make vs &s;orrowfull in our &s;elues. The righteou&s;nes of Chri&s;t is <HI>the death of death.</HI> Great cau&s;e of ioye in Chri&s;t. If Debora reioyced when Barack put Si|&s;era to flight, haue not we as great cau&s;e to reioyce, &s;eeing Chri&s;t hath put death to flight? The &s;inne of man is <HI>the life of death.</HI> Great cau&s;e of &s;orrowe in our &s;elues. If Anna wept for her barrennes, haue not we as great cau&s;e to weepe, &s;ee|ing wee can conceiue nothing but &s;or|rowe, &amp; bring forth iniquity vnto death? The righteou&s;nes of Chri&s;t is <HI>the death of the diuell.</HI> Greater cau&s;e of ioy in Chri&s;t. If Iudith reioyced, when &s;hee did cut off the head of Holofernes, haue not wee greater cau&s;e to reioyce, &s;eeing Chri&s;t hath cut off the head of the diuell? The &s;inne of man is <HI>the life of the diuell.</HI> Greater cau&s;e of &s;orrowe in our &s;elues. If Thamar wept being defloured by her brother, haue not wee greater cau&s;e to weepe &s;eeing wee commit &s;pirituall ince&s;t and adulterie daylie with the di|uell? The righteou&s;nes of Chri&s;t is <HI>the life of him&s;elfe.</HI> Greate&s;t cau&s;e of ioye in Chri&s;t. If Sara laught when &s;hee
<PB N="75" REF="45">hearde &s;hee &s;hould haue a quicke childe in her dead wombe, is not this the grea|te&s;t cau&s;e of laughter which can bee vnto vs, that Chri&s;t liued in death, and was mo&s;t free among the dead, and could not &s;ee corruption in the graue? The &s;inne of man is <HI>the death of him|&s;elfe.</HI> Greate&s;t cau&s;e of &s;orrowe in our &s;elues. If Agar wept being turnde out of Abrahams hou&s;e, is not this the greate&s;t cau&s;e of weeping, which can be vnto vs, that our life is no life, becau&s;e wee neuer cea&s;e from &s;inning, while wee are here pilgrimes and &s;trangers exiled and ba|ni&s;hed out of our fathers hou&s;e in hea|uen? The righteou&s;nes of Chri&s;t <HI>is the life of man.</HI> This is more then all to make vs ioyfull in Chri&s;t. If Queene E&s;ter did reioyce, as Queene Elizabeth doth at this daye (whom God for his mercies &s;ake euer &s;aue and pre&s;erue, and let al the people &s;ay <HI>Ame~</HI>) becau&s;e &s;he deliuered her people from thraldome and de&s;truc|tion, can anye thing in the world then make vs more ioyfull then this, that we being cur&s;ed in our &s;elues are ble&s;&s;ed in Chri&s;t, being emba&s;ed in our &s;elues are exalted in Chri&s;t, being condemned in
<PB N="76" REF="46">our &s;elues are iu&s;tified in Chri&s;t, being dead in our &s;elues are aliue in Chri&s;t? The &s;inne of man is <HI>the death of Chri&s;t.</HI> This is more then all to make vs &s;orrow|full in our &s;elues. If the virgine Mary wept &s;o &s;ore for the death of her &s;onne Ie&s;us, as though her tender heart had bin &s;tabde and pear&s;t thorough with a &s;harp &s;worde (as Simeon &s;peaketh) can any thing in the worlde then make vs more &s;orrowfull, then this, that Chri&s;t being ble&s;&s;ed in him&s;elfe, was cur&s;ed for vs, be|ing exalted in him&s;elfe was emba&s;ed for vs, being iu&s;tified in him&s;elfe, was con|demned for vs, being aliue in him&s;elfe, was dead for vs? O deare brother, ble&s;|&s;ed Chri&s;tian, who&s;oeuer thou art, if thou bee too &s;orrowfull at any time, re|member what Chri&s;t hath done for thee; how louingly; how kindely he hath dealt with thee, and thou wilt &s;oone be glad: if thou bee too ioyefull at any time, re|member what thou ha&s;t done again&s;t Chri&s;t; how vngratefully; how wret|chedly thou ha&s;t dealt with him, &amp; thou wilt &s;oone be &s;orry. So &s;hall wee neuer &s;uffer &s;hipwrack of fayth, either by too much &s;orrowe, as E&s;au did, who &s;ought
<PB N="77" REF="46">the ble&s;&s;ing <HI>with teares,</HI> weeping for him&s;elfe, not reioycing for Chri&s;t: or els by too much ioye as Herod did, who heard the Bapti&s;t <HI>gladly,</HI> reioycing for Chri&s;t, not weeping for him&s;elfe. But e|uen as a &s;hip being neither too heauily burdened, not too lightly balanced, &s;ea|teth neither waues nor windes, but &s;ay|leth &s;afely to the heauen: &s;o we being nei|ther too heauy for our own mi&s;erie, nor too light for Chri&s;ts mercy, but ioyning FOR ME FOR YOVR SELVES both together, &s;hal neither be drowned with y^e waues of de&s;peratio~, nor puffed vp with the winds of pre&s;umption, but we &s;hall &s;ayle &s;afely 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 mu&s;t keepe betwene Chri&s;t and our &s;elues, as appeareth in this &s;ixt part, FOR ME FOR YOVR SELVES both together, VVEEPE NOT FOR ME BVT VVEEPE FOR YOVR SELVES.</P>
<P>THe &s;eue~th part followeth, VVEEP NOT FOR MEE. Wherin we mu&s;t cond&s;ider three vertues that were in Chri&s;t. <HI>Wi&s;|dome;
<PB N="78" REF="47">benignity; magnanimity.</HI> For <HI>wi&s;|dome</HI> he &s;ayth, VVEEPE NOT: for <HI>benig|nty,</HI> NOT YOV; for <HI>magnanimity,</HI> NOT FOR ME. Not weepe: not you: not for me. VVEEPE NOT FOR ME. Fir&s;t for <HI>wi&s;dome</HI> he &s;aith VVEEPE NOT. S. Au|&s;tin hath a very excellent &s;entence. And it is this<NOTE N="d" PLACE="marg">Crux Chri&s;ti pendentis, ca|thedra fuit docentis.</NOTE> Chri&s;t vpon his cro&s;&s;e 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 wi&s;dome. And one e&s;pecially wee haue here. Whereby wee are in&s;tructed how we &s;hould be affected towards the dead. For if we mu&s;t not weepe immo|deratly for the death of Chri&s;t, then wee mu&s;t not greeue our &s;elues greatly for the death of any chri&s;tian. The ancient Italians v&s;ed to mourne for their dead ten monthes: the Egiptians &s;eaue~ty two daies: the Ethiopyans fourty dayes: the auncient Germaines thirty daies: the La|cedemonians a leuen daies<NOTE N="e" PLACE="marg">Iohannes Bahemus de morib. Gen</NOTE>. But the Athenians &amp; the Romanes, which were in their time coumpted the wi&s;e&s;t men in the world, were much more moderat. For the Athenians had a law giuen them by Solon their lawgiuer, which did for|bid
<PB N="79" REF="47">mourning at burials. The Romanes likewi&s;e had a law in their twelue tables, which did forbid to make any exclama|tions or outcries at funerals<NOTE N="f" PLACE="marg">Le&s;&s;um ha|bere funeris erg&ocirc;.</NOTE>. Yea the third coun&s;el holden at Toledo in &s;paine the one &amp; twentieth canon of the coun|cel flatly decreeth, that chri&s;tians &s;hould bee brought to their graues only with &s;inging &amp; reioycing<NOTE N="g" PLACE="marg">Cum canti|cis &s;olummodo &amp; p&s;allent iu~vocib.</NOTE>. Becau&s;e, quoth the councel, the apo&s;tle to the The&s;&s;a|lonians &s;aies, I wil not haue you ignorant brethren concerning them which are i&s;leepe that you &s;orro we not, euen as o|thers which haue no hope. Therfore Cut|bertus, who was Archbi&s;hop of Can|ter bury longe before the conque&s;t<NOTE N="(h)" PLACE="marg">Floruit regnante Eg|berto. Anno Domini. <HI>747.</HI></NOTE> <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> his death charged that no lamentati|on &s;hould be made for him. And Ierom writeth, that when the dead body of Paul the Eremite was brought forth, ho|ly Anthony did &s;ing hymnes &amp; p&s;almes according to the chri&s;tian<NOTE N="(i)" PLACE="marg">Prolato fo|ras corpore Hymnos &amp; P&s;almos de chri&s;tiana tra|ditione decan|tabat. In vita Pauli Erems.</NOTE> tradition. And that when Paula a deuout widowe was<NOTE N="(k)" PLACE="marg">Pontifices choros p&s;allen|tium duceba~t. In Epitaphio Paulae.</NOTE> buried the bi&s;hops did bring her forth with &s;inging. And that when Fabiola was buried, p&s;almes were &s;ong &amp; <HI>Haleluiah</HI> was chaunted out &s;o loud, that it did &s;hake the &s;eelinge of the
<PB N="80" REF="48">church<NOTE N="(l)" PLACE="marg">Sonabant p&s;almi &amp; au|rata templo|rum reboans in &s;ublime quatiebat Ha|leluia. In Epi|taphio Fabiolae. Vide praeterea Sulpitium in vita Martini Ariopag. Et Eub. Hie|rare. eccle&s;|cap. <HI>7.</HI></NOTE>. Igraunt indeed we may &s;or|rowe and weep for the wicked not only when they are dead, but euen when they are aliue. But wee mu&s;t &s;ing and reioyce for the godly not only when they are a|liue, but euen when they are dead. And why? Becau&s;e they beeinge aliue are dead: but the&s;e beeing dead are aliue. According to that &s;aying of the hebrew Rabbins<NOTE N="m" PLACE="marg">T&s;addikim bemetham caijm &amp;c.</NOTE> The godly euen in their death are aliue: but the wicked euen in their life, are dead. Therfore Dauid whe~ his &s;on Ab&s;alon died, whom he knew to bee a wicked man wept for him, &s;aying, Ab&s;alon my &s;on, O my &s;onne Ab&s;olon! would to God I had died for thee. But when his yong &s;on died, whom he knew to be an innocent babe, hee was well a|payd, and aro&s;e from the ground, and annoynted his face, and looked cheere|fully, and &s;ayd, I &s;hall goe to him, he can not returne to me. Wherby he warran|teth that of Fulgentius who &s;ayth, That the godly decea&s;ed are<NOTE N="n" PLACE="marg">Non amis&s;i &s;ed praemis&s;i.</NOTE> not lo&s;t for euer but left for a time, not gone away from vs, but &s;ent to God before vs. For if that bee true which Ignatius &s;aies. That life without Chri&s;t is death<NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE> the~ this is true
<PB N="81" REF="48">al&s;o which I &s;hall &s;ay, That death with and in Chri&s;t is life. The deathes of the &s;aints are no funerals but triumphes<NOTE N="p" PLACE="marg">Exercitia &s;unta&s;ta non funera. Cypr.</NOTE>. So that in re&s;pect of vs which are aliue it is a very charitable cu&s;tome, yea it is a ve|ry honorable cu&s;tome to giue mourning cloakes or gownes. But in re&s;pect of them that are dead it is altogether need|les. For what neede wee weare black mourning cloakes in &s;igne of forrowe, &s;eeing (as it is in the Reuelation) they weare white long roabes in token of try|umph. Therfore Chry&s;o&s;tome &s;aith<NOTE N="q" PLACE="marg"><GAP DESC="foreign">.</NOTE>, It becommeth vs that are chri&s;tians at the death of chri&s;tians, rather to reioyce as at a triumph, then to weep as at a tra|gedy. For, &s;aies Ierom<NOTE N="r" PLACE="marg">De&s;iderandi &s;unt vt ab&s;en|tes non deplo|randi vt mor|tui.</NOTE> We may indeed wi&s;h for them, becau&s;e they are not with vs; but we mu&s;t not weepe for them be|cau&s;e they are with God. Loue, I graunt co~maunds vs. Well. Be it &s;o. What then? But yet faith forbids vs to weepe for the dead<NOTE N="&s;" PLACE="marg">Pietas plora|re iubet, &s;ides pro defunctis lugere vetat I&s;idorus.</NOTE>. And therfore Paulinus &s;aith<NOTE N="t" PLACE="marg">Salua fide pi|etatis officia pendamus, &s;al|ua pietate fidei gaudia praefe|ramus.</NOTE>, Though wee may notwith&s;tanding our faith, performe to the dead the dueties of loue, yet wee mu&s;t fir&s;t notwith&s;tan|ding our loue, affoord to our &s;elues the comforts of faith. So, if we &s;head &s;ome
<PB N="82" REF="49">fewe teares which run &s;oftly like the wa|ters of Sylo, no force &s;aies Ambro&s;e<NOTE N="u" PLACE="marg">Erunt non doloris illices &s;ed indices pie|tatis.</NOTE>, They will not bewray in vs any want of faith, but only te&s;tifie an abundance of loue. Thus and no otherwi&s;e did Abra|ham weep for Sara his wife: Eleazar for Aaro~ his father: Rebecca for Debora her nur&s;e: Io&s;eph for Iacob his father: Ber|&s;haba for Vrias her husband: Chri&s;t for Lazarus his friend. And here in wonder|full <HI>wi&s;dome</HI> he teacheh vs howe &s;paring we ought to be in weeping for the death of our godly friendes, con&s;idering our good hope that are aliue, and their good happe that are dead. As if the very dead body whom &s;ome of you perhaps euen at this pre&s;ent &s;o &s;eriou&s;ly thinke of, &amp; &s;o much lament for, &s;hould nowe &s;odain|ly ari&s;e out of the graue, and &s;tep into the pulpit, and preach and &s;ay vnto you, VVEEP NOT FOR ME BVT VVEEP FOR YOVR SELVES. You indeed as yet remaine in this vale of mi&s;ery, where you &s;in daily and howerly again&s;t God: where continually you feele afflictions &amp; puni&s;hme~ts dew to your &s;ins: where la&s;t|ly you are depriued of the glory of God: of the &s;ociety of the &s;aintes: of the ioyes of
<PB N="83" REF="49">heauen. Therefore (if you will) VVEEP FOR YOVR SELVES, BVT VVEEPE NOT FOR MEE. I am in that &s;tate of perfection, where I neuer &s;in but alwaies pray&s;e and laud the Lord. I am out of the compas of all calamities, not to be touched with any trouble. Ie|uermore behold the amiable and the lo|uing countenance of Chri&s;t: and though I come not very neere him, yet &s;o farre forth I &s;ee him as this &s;ight alone is &s;uffi|cient to make mee euery way a happy man. Thus would the very dead, if they &s;hould ri&s;e againe, &s;peake vnto vs. But wee will not any longer di&s;quiet the dead, or di&s;turbe them which &s;o &s;weetly &s;leep in Chri&s;t. Certainly either this that hath bin &s;poken will per&s;wade vs, or els (as our &s;auiour &s;aith) though one &s;hould ri&s;e &s;tom the dead, wee would not be|leeue. For if the&s;e auncie~t &amp; holy fathers Fulgentius, Ignatius, Cyprian, Chry&s;o|&s;tome, Ierom, I&s;idore, Paulinus, Ambro|&s;ius, &s;hould now all ari&s;e, they would (I a&s;&s;ure you) &s;ay no other thing, but euen as you haue heard them &s;peake already in tho&s;e &s;entences and allegations which I haue quoted &amp; cited out of them. The
<PB N="84" REF="50">&s;um of all which is this, That it is great folly and childi&s;hnes to weep immode|ratly for the dead, and that it is on the o|ther &s;ide a hie point of <HI>wi&s;dome</HI> to bee moderate in this matter. Co~&s;idering our Lord going here to his death, teacheth his friends not to weepe for him, in that hee &s;aies, VVEEP NOT, VVEEP NOT FOR MEE. Thus much for his <HI>wi&s;dome.</HI></P>
<P>Nowe for <HI>benignity</HI> hee &s;aies, NOT YOV. For though the per&s;on bee not ex|pre&s;&s;ed in the engli&s;he, yet in the greek verbe it is implyed. Weepe not, as if it were, weepe NOT YOV. Which <HI>be|nignity</HI> appeared in that among all his vntollerable troubles, nothing troubled him &s;o much, as that his friends were troubled for his troubles. And yet (as it &s;hould &s;eeme) they of all other had grea|te&s;t cau&s;e thus to bee grieued. All the people wept for Moy&s;es death: all Ae|gypt for Io&s;ephs death: all I&s;rael for Io&s;i|as his death: all the Church for Stephens death. But a million of Moy&s;e&s;&s;es: of Io|&s;ephs: of Io&s;ia&s;&s;es: of Stephens are not comparable to Chri&s;t. The women of Troy wept for the death of worthy He|ctor their valiant captaine, making this
<PB N="85" REF="50">the foot of their doleful ditty, <HI>we weep for Hector</HI><NOTE N="x" PLACE="marg">Hectora fle|mus Seneca in Troade. actu primo,</NOTE>. Howe much more then ought the&s;e women of Ieru&s;alem to weepe for the death of their captaine Chri&s;t? Al the widowes lame~ted the death of Dorcas, becau&s;e in her life time &s;hee made them coates and garments. And had not the&s;e women then far greater rea&s;on to lame~t the death of Chri&s;t who made euery one of them a wedding garment, wherin hee did marry them to him&s;elfe? Ye daugh|ters of I&s;rael &s;aith Dauid, weep for Saul who clothed you with Scarlet. Howe much more then ought the&s;e daughters of Ieru&s;alem to weepe for Chri&s;t who cloathed euery one of them with &s;carlet, and with the royall robe of his righte|ou&s;nes, yea and gaue his owne deare &s;elfe vnto them, that they might put on the Lord Ie&s;us? When Chri&s;t was borne the night was turned into day, as it was prophe&s;ied<NOTE N="y" PLACE="marg">P&s;alm. 139.12.</NOTE>, Then &s;hall the night &s;hine as the day. But when Chri&s;t was cruci|fied the day was turned into night, as it was prophe&s;ied<NOTE N="z" PLACE="marg">Amos cap. 8. ver. 9.</NOTE>, Then &s;hall the &s;un go downe at noone day. The <HI>&s;unne</HI> ther|fore wept for Chri&s;t. As Hammons face was couered when he was condemned
<PB N="86" REF="51">to die: &s;o the &s;uns face was couered, whe~ Chri&s;t was condemned to die. The <HI>tem|ple</HI> al&s;o wept for Chri&s;t. As Dauid rent his garment when he heard of Ionathans death: &s;o the temple rent his vaile when it heard of Chri&s;ts death. The <HI>graues</HI> likewi&s;e wept for Chri&s;t. As the king of Niniue threw vp du&s;t vpon his head whe~ hee and his &s;ubiects were appointed to die: &s;o the graues opened and threwe vp du&s;t vpon their heads when Chri&s;t was appoynted to die. The <HI>&s;tones</HI> la&s;tly wept for Chri&s;t. As Iob cut his haire when hee heard of his childrens death: &s;o the &s;tones were cut in peeces and clouen a&s;under when they heard of Chri&s;tes death. An a&s;&s;e carying Chri&s;t into Ieru&s;alem, the children &s;ung mo&s;t merely: Chri&s;t cary|ing his cro&s;&s;e out of Ieru&s;alem, the wo|men wept mo&s;t mournfully. If tho&s;e children had held their peace and not &s;ung (as our &s;auiour there prote&s;teth) the very &s;tones would haue &s;unge out the prai&s;e of Chri&s;t. If the&s;e women had held their peace, &amp; not cried, the very &s;tones would haue cried for the death of Chri&s;t. Or rather indeed as &s;oone as euer the&s;e women left weepinge, becau&s;e Chri&s;t
<PB N="87" REF="51">bad them, &s;traightwaies the &s;tones fell a weeping, before Chri&s;t bad them. And what heart of man then could here haue refrayned from weeping, though it had bin harder then any &s;tone, &s;eeing the hard &s;tones before his eies thus di&s;&s;olued and di&s;tilled into teares? Yet behold the <HI>benignity</HI> and louing kindnes of Chri&s;t. Chri&s;t died, not for the <HI>&s;unne:</HI> not for the <HI>temple:</HI> not for the <HI>graues:</HI> not for the <HI>&s;tones:</HI> but for vs men and for our &s;aluati|on he dyed. Yet he &s;uffereth the&s;e &s;ence|les creatures to weep and to haue a liue|ly feeling of his death, though they had no benefit by his death. But beeing con|tent him&s;elfe to &s;hed his deare&s;t and his be&s;t bloud for vs: yet will not &s;uffer vs in recompence to &s;hed &s;o much as one lit|tle teare for him. No no, &s;aies he, I will beare all the &s;orrow, you &s;hall haue only ioy: and though I dye and &s;hed my ve|ry heart bloud for you, yet you &s;hall not &s;o much as weepe, or &s;hed the lea&s;t teare for mee. NOT YOV, VVEEPE NOT FOR ME. Thus much for his <HI>benignity.</HI></P>
<P>La&s;tly for <HI>magnanimity</HI> he &s;aies, NOT FOR MEE. Straunge &s;toutnes and cou|rage. E&s;pecially in him that was other|wi&s;e
<PB N="88" REF="52">&s;o mild and &s;o meeke a lambe. But here the cau&s;e &amp; quarell beeing ours, &amp; he fighting for the &s;aluation of our &s;ouls, there is no rule with him, hee plaies the lyon wher&s;oeuer 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 Tul|ly te&s;tifieth, could &s;ay thus much, <HI>Let no man weep for my death</HI><NOTE N="a" PLACE="marg">Nemo me lacrymis deco|ret.</NOTE>. And S. Lau|rence the martyr, as Prudentius witne&s;|&s;eth, <HI>Doe not weep for my departure</HI><NOTE N="b" PLACE="marg">De&s;i&s;te di&s;|ce&s;&s;u meo fle|tum dolenter fundere.</NOTE>. But as Ennius or any other pagan could neuer come neere chri&s;tians in true mag+nanimity: &s;o S. Laurence or any other chri&s;tia~ could neuer come neere Chri&s;t. The ble&s;&s;ed Apo&s;tle S. Paul of any that euer I heard of, commeth neere&s;t to him. Going toward Ieru&s;alem, what do you, &s;aies hee, weeping &amp; breaking my heart, for I am ready not only to be bound but euen to die al&s;o for the name of the Lord Ie&s;us? Euen &s;o &s;aith Chri&s;t here, or ra|ther indeed not &s;o, but a thou&s;and times more couragiou&s;ly. Going out of Ieru|&s;alem, what do you (&s;aies hee) weeping and breakinge my heart, for I am ready
<PB N="89" REF="52">not only to bee bound, but euen to dye al&s;o for the &s;aluation of man? He knewe well enough his pa&s;&s;ion would be a new kind of transfiguration vnto him. For at his transfiguration he was accompanied with his deare di&s;ciples, Peter, Iames, and Iohn: but at his pa&s;&s;io~ Peter denied him, Iames &amp; Iohn for&s;ooke him. And there he was vpon mount Tabor which &s;mel|led &s;weetly of hearbs and flowers: but here he was vpon mount Caluary which &s;melled loath&s;omly of bones and dead mens &s;culs. And there his face did &s;hine as the &s;un: but here his face was couered, nay it was buffeted and &s;pit vpon. And there his garments were white as the light: but here his garments were parted, nay they were like Io&s;ephs coate all em|brued in bloud, and hee him&s;elfe &s;tript &s;tarke naked. And there he was between two famous prophets Moi&s;es &amp; 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 &s;pake mo&s;t ioyfully to him from heauen, This is my beloued &s;onne in whom only I am plea|&s;ed;
<PB N="90" REF="53">but here hee &s;creeched mo&s;t lamen|tably to his father from the cro&s;&s;e, My God, my God, why ha&s;t thou for&s;aken me? Yet behold, behold the <HI>magna|nimity</HI> of Chri&s;t. Chri&s;t knewe well e|nough before hand of all this fearefull &amp; horrible pa&s;&s;ion prepared for him, wher|in he was not transfigured as before, but disfigured &s;o as neuer was any man. Yet nothing could moue him. This coward|lynes of his di&s;ciples: this noy&s;omnes of the place: the&s;e diueli&s;he buffets vpon his bare face: the&s;e bloudy wounds vp|on his naked body: the&s;e vile theeues: the&s;e hydeous &s;creeches, could not one whit daunt his heroicall heart. But euen as a noble champion hauing already had a legge and an arme &s;la&s;ht off, when all the &s;tage in admiration of his valour and manhood cryes, <HI>&s;aue the man, &s;aue the man,</HI> yet puts out him&s;elfe, and &s;tanding vpon one legge, and &s;trikinge with one arme fights &s;till as &s;toutly as if he had ne|uer bin hurt at all: &s;o Chri&s;t hauinge bin &s;corned and &s;courged 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
<PB N="91" REF="53">the earth ro&s;e vp to moue and pitty him, only he him&s;elfe would neither aske any fauour of others, nor yet &s;hewe any fa|uour to him&s;elfe, but was very angry &amp; called him Sathan that gaue him &s;uch coun&s;ell; Yea though all the &s;aincts in heauen and earth did bleed at the very heart<NOTE N="(c)" PLACE="marg">Caelum &amp; terra compati|untur ei. An|&s;elmus in &s;pe|culo Euangel. &s;ermonis cap. <HI>13.</HI></NOTE> in a manner as much as he him|&s;elfe did vpon the cro&s;&s;e, to &s;ee &s;o good <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> man &s;o &s;hamefully de&s;pited, yet no|thing could &s;tay him but &s;till he went on forward as plea&s;antly and as cheerefully is to any banket or fea&s;t, to this mo&s;t ru|<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">ull and dreadfull death. O &s;weet Ie&s;us, O my deare Lord, forgiue me, I humbly be&s;eech thee, for thy mercy &s;ake, forgiue me this one fault. Thou wilt neither weep thy &s;elfe, nor yet &s;uffer me to weep for thy death. But I am contrariwi&s;e af|fected. Though I doe not &s;ee thee at this pre&s;ent led as a lambe to the &s;laughter, yet only meditating of thy death &s;o ma|ny hundred yeeres after, I can not po&s;&s;i|bly refraine from weepinge. Yea by &s;o much the more do I lame~nt and mourn, by how much the more I &s;ee thee ioyfull &amp; glad. Come forth ye daughters of Sio~, &s;aies he<NOTE N="d" PLACE="marg"><HI>Canticae.</HI> 3.11.</NOTE>, and behold king Salomo~ with
<PB N="92" REF="54">the crown wherewith his mother crow|ned him in the day of his mariage in the day of the gladnes of his heart. As if hee &s;hould haue &s;ayd, come forth yee daughters of Ieru&s;alem and be|hold Ie&s;us Chri&s;t, with the crowne of thornes, wherwith the &s;inagogue of the Iewes crowned him in the day of his pa&s;|&s;ion, and in the day of his death vpon the cro&s;&s;e. He calleth the day of his pa&s;&s;ion the day of his mariage, and the day of his death vpon the cro&s;&s;e the day of the glad|nes of his heart. Thus you &s;ee in this &s;ea|uenth part the <HI>wi&s;dome;</HI> the <HI>benignity:</HI> the <HI>magnanimity</HI> of Chri&s;t, in that hee &s;ayth, Not weep: not you: not for mee; VVEEP NOT FOR ME. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.</P>
<P>THe eyght part, which is the la&s;t, now only remaineth. BVT VVEEPE FOR YOVR SELVES: wherein wee mu&s;t co~&s;ider likewi&s;e three virtues that ought to bee in vs. <HI>Deuotion: compunction: compa&s;&s;ion.</HI> For <HI>deuotion,</HI> he &s;ayes, BVT VVEEPE. For <HI>compunction,</HI> BVT YOV. For <HI>compa&s;&s;ion,</HI> BVT FOR YOVR SELVES. But weepe: but you: but for
<PB N="93" REF="54">your &s;elues. BVT VVEEP FOR YOVR SELVES. Fir&s;t for <HI>deuotion</HI> he &s;aith, BVT VVEEPE. <HI>Deuotion</HI> generally is a &s;uper-naturall dexteritie, wrought by the holy Gho&s;t in the heart of a deuoute man, whereby hee is made prompt and ready to performe all tho&s;e dewties, which ap|pertaine to the &s;eruice of God. As a man may be &s;ayd to be deuout in preaching: deuoute in hearing: deuoute in making prayers: deuoute in giuing almes. But here e&s;pecially by <HI>deuotion</HI> I vnder&s;tand a certaine &s;oftnes and tendernes of the heart, which oftentimes is re&s;olued into teares, con&s;idering the mi&s;chiefes and mi&s;eries of this world. For if Chri&s;t in this place wi&s;ht them of Ieru&s;alem to weepe for them&s;elues, and did him&s;elfe el&s;e where weepe for Ieru&s;alem, &s;aying, O Ieru&s;alem, Ieru&s;atem, how ofte~ would I, but you would not? How much more then ought wee to weepe for the wret|chednes of this world? They of Ieru&s;a|lem were caryed captiue into Babylon. That captiuitie of Babylon endured &s;e|uenty yeres, or three&s;core and ten yeres. Now iu&s;t &s;o long la&s;teth our life. As the P&s;almi&s;t &s;ayes, The dayes of our life are
<PB N="94" REF="55">three&s;core yeeres and ten. So that by this account, our whole time in this world, is nothing el&s;e but the captiuitie of Baby|lon. Therefore we may well &s;ay, By the waters of Babylon we &s;ate downe and wept, when wee remembred thee O Si|on: And, My teares haue been my meate day and night, while they &s;ayd vnto me, where is now thy God? And, Woe is me that I am con&s;trayned to dwell in Me|&s;hek, 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 pri&s;oners here in England both together at one time, held royall iu&s;ts in Smythfield. The iu&s;ts being ended, hee fea&s;ted both the Kings mo&s;t &s;umptuou&s;ly at &s;upper. Af|ter &s;upper perceiuing the French King to be &s;ad and pen&s;iue, hee de&s;ired him to be merry as others were. To whome the French King an&s;wered<NOTE N="(e)" PLACE="marg">Quomodo cantabimus cantica in ter|ra aliena?</NOTE>, How &s;hall wee &s;ing &s;ongs in a &s;trange land? If the French King after all this princely pa|&s;time, and &s;tately intertainement, tooke it &s;o heauily to heart, that hee was kept pri&s;oner out of his owne countrey: how much more then ought wee to mourne
<PB N="95" REF="55">for our captiuitie? E&s;pecially &s;eeing, nei|ther we haue &s;uch welcome in the world as he had in England, neither yet is Eng|land &s;o far fro~ France, as heaue~ is di&s;tant from them both. Ieru&s;alem was once fi|nally &s;acked by Titus and Ve&s;pa&s;ian, whereas be&s;ides an infinite number which were otherwi&s;e &s;poyled, ten hun|dred thou&s;and men, ten hundred thou|&s;and men (I &s;ay) were &s;laine down right altogether, as Io&s;ephus a greeke writer, and Io&s;ippus an hebrew author te&s;tifie. But that which happened once to them, happeneth euery day to vs. We dye day|ly<NOTE N="(f)" PLACE="marg">1. Cor. 15.31.</NOTE>. Our whole life is nothing el&s;e but &s;uch a &s;poyle and &s;ackage. And among all the mi&s;eries of this life, nothing is more mi&s;erable then this life it &s;elfe. For euen tho&s;e things which might be mo&s;t comfortable vnto vs, as we v&s;e them, do breede vs much &s;orrow. Learning and knowledge a great delight. Yet Salo|mon &s;aith, Hee that addeth knowledge addeth &s;orrowe. Wealth and riches a good complement. Yet Saint Iames &s;ayes, Goe too now you riche men, weep and houle for the mi&s;eries which &s;hall come vpon you. So that the onely hap|pines
<PB N="96" REF="56">we can haue in this life is a deuoute and a godly bewailing of our vnhappi|nes. Which made our Sauiour &s;ay, woe be to you that laugh now, for you &s;hall waile and weepe. But on the other &s;ide, Ble&s;&s;ed are they that mourne now, for they &s;hall bee comforted. Therefore holy Iob de&s;ireth God to &s;pare him a lit|tle, and let him liue a while longer. Wherefore? That he might laugh? That he might be merry? No<NOTE N="g" PLACE="marg">Vt plangam delorem me|um.</NOTE>, but, &s;ayes 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 &s;o long, to lament and rue the mi&s;eries of this life, though it were neuer &s;o &s;hort. For if euery creature doe &s;igh &amp; grone in it &s;elfe<NOTE N="h" PLACE="marg">Rom. 8.22.</NOTE> ; if the very earth which wee treade vnder our feete doe mourne and pine away in &s;orrow, for the heauie burthen of our &s;innes wherewith it is almo&s;t wayed and pre&s;&s;ed downe to hell, how much more then ought we, ha|uing the fir&s;t fruites of the &s;pirit to haue al&s;o true <HI>deuotion</HI> in weeping for our mi&s;erable e&s;tate in this world, according to this, BVT VVEEP, BVT VVEEP FOR YOVR SELVES. Thus much for our <HI>deuotion.</HI></P>
<P><PB N="97" REF="56">
Now for <HI>compunction</HI> he &s;ayes, BVT YOV. The per&s;on is implyed in the greeke word, which &s;ignifies to weepe as they doe which haue a broken and a contrite heart<NOTE N="(i)" PLACE="marg"><GAP DESC="foreign"> frango.</NOTE>. Which weeping at the very heart is commanded in the fourth P&s;alme. For whereas we commonly reade it, be &s;till in your chambers, the Septuagint inter|pret it, haue <HI>compunction</HI> in your cham|bers. Now the hebrew word which they tran&s;late, haue <HI>compunctio~,</HI> doth &s;ignifie to be prickt to the quicke, till the bloud follow againe<NOTE N="k" PLACE="marg">Dommu &agrave; Dam &s;anguis.</NOTE>. And by chambers our hearts are ment. As, when thou praye&s;t enter into thy chamber, that is, into the &s;ilence and &s;ecrecy of thine hart. So that, Haue <HI>compunction</HI> in your chambers, is as much as if he &s;hould haue &s;aid, Bleed you inwardly at the heart. Our teares mu&s;t not be crocodiles teares. For as is praying from the teeth outward; &s;o is weeping from the eyes outwarde. But &s;aith Bernard, we mu&s;t be let bloud, and haue a vayne opened with the launce of <HI>compunction</HI><NOTE N="l" PLACE="marg">Scindatur &amp; aperiatur vena ferro compun|ctionis. Ber. in &s;erm. p. <HI>133.</HI></NOTE>. And this vayne al&s;o mu&s;t not be the liuer vaine, or any other vaine, but the heart vaine onely<NOTE N="m" PLACE="marg">Non corpo|ris &s;ed cordis. Fulgen.</NOTE>. Whereupon Dauid &s;aith, I roared for the very griefe
<PB N="98" REF="57">of my heart<NOTE N="n" PLACE="marg">P&s;alm. 38.8.</NOTE>. And againe, My heart droppeth for heauines<NOTE N="o" PLACE="marg">P&s;al. 119.28.</NOTE>. Not that his heart dropt in deede. But becau&s;e the teares which he &s;hed, were not droppes of water, running from the eyes which may be &s;oone forced with onions or &s;uch like, but drops of blood i&s;&s;uing from the heart, &s;uch as Chri&s;t did &s;weate in the garden. For the&s;e no doubte are trew teares, which are the blood of a woun|ded heart<NOTE N="p" PLACE="marg">Sanguis vul|nerati cordis. Aug. Epi&s;tola. <HI>199.</HI></NOTE>. So that the heart mu&s;t fir&s;t bee rent and deeply wounded before the eye canne vnfaynedly weepe. But in ca&s;e our &s;innes fall vpon vs like theeues, and wounde vs at the very heart, &amp; leaue vs halfe dead, and make vs powre out the bloud of true teares, then by and by will Chri&s;t powre in the wine &amp; oyle of gladnes. Therefore &s;ayes a good father<NOTE N="q" PLACE="marg">Malo &s;entire compunctio|nem qu&agrave;m &s;cire defimito|nem.</NOTE> I had rather feele the touch of <HI>co~punc|tion,</HI> then know the truth of a definition. For the heart of a Chri&s;tian being a while ca&s;t downe in &s;orrow is &s;oone after ray|&s;ed vp in ioye, and taketh his former <HI>com|punction</HI> not as a punni&s;hment, but as a preferment, and is right glad to bee af|flicted, becau&s;e he &s;ees, that as the more the waters did ri&s;e the higher the arke
<PB N="99" REF="57">was lifted vp; after the &s;ame &s;orte y^e more his &s;orrows encrea&s;e, the higher his heart is lifted vp to God<NOTE N="r" PLACE="marg">Cum per fle|tum mens ad &s;umma rapi|tur, compunc|tionis &s;uae paena~ gaudons mira|tur, &amp; libet affligi, quia af|flictione &s;ua con&s;picit &s;e ad alta &s;ubleua|ri. Gregor.</NOTE>. Wherupo~ Ierom af|firmeth that this <HI>compunctio~</HI> doth &s;upple and &s;often our heartes, when it pierceth and afflicteth them<NOTE N="&s;" PLACE="marg">Dum pungit, vngit.</NOTE>. Which we may &s;ee playnely in Saint Paule. All the while his heart was hardened &amp; &s;eared with a hot yron, he playd the wilde colt (as I may &s;ay) without any remor&s;e or griefe kic|king again&s;t the pricks. But when it plea|&s;ed God to take out of his bre&s;t that hart of &s;tone (to v&s;e the prophets words) and to giue him a heart of fle&s;h for it, then he did not any more kick again&s;t the prickes, but onely one <HI>&s;timulus carnis,</HI> the angell of &s;athan, was &s;ufficient to bri|dle him, and tame him, and rule him a|right. For euen as a bladder if it be prickt al the wind and emptines voydeth out of it: &s;emblably Saint Paules holy heart be|ing prickt, and bleeding in wardly for his &s;innes was freed of all vanitie and pride, of all conceitednes and folly. Wherfore as the man of Iudea and Ieru&s;alem were pricked in their hearts<NOTE N="t" PLACE="marg"><HI>Actorum.</HI> 2.37.</NOTE>: &s;o mu&s;t we haue true <HI>compunction</HI> in bleeding and weep|ing at the heart, according to this, BVT
<PB N="100" REF="58">YOV, BVT VVEEPE FOR YOVR SELVES. Thus much for our compunc|tion.</P>
<P>La&s;tly for <HI>compa&s;&s;ion</HI> he &s;ayes BVT FOR YOVR SELVES. It is good to pitie others and to wipe awaye the very teares from their eyes with the &s;punge of <HI>com|pa&s;&s;ion</HI><NOTE N="u" PLACE="marg"><GAP DESC="foreign">. Chry&s;.</NOTE>. So &s;ayes Iob<NOTE N="x" PLACE="marg">Iob. 30.25.</NOTE>, Did I not weepe with him that was in trouble, and was not mine hart in heauines for the poore? But yet the greate&s;t <HI>compa&s;&s;ion</HI> is to &s;hew pity towards thy &s;elfe. As Eccle&s;ia&s;ticus &s;ayes,<NOTE N="y" PLACE="marg">Mi&s;erere ae|nimae tuae pla|cens deo. c. <HI>30.</HI> v. <HI>29.</HI></NOTE> Haue <HI>compa&s;&s;ion</HI> on thine owne &s;oule, if thou minde to plea&s;e God. Thus did the publicane. Being mo&s;t de&s;irous to plea&s;e God, when he did pray to God, he &s;ayd, Lord be mercifull vnto me a &s;in|ner. The Phari&s;ie was very &s;ory for the Publican, and &s;ayd, Lord I thanke thee, I am not as this Publicane. But the Publi|can was &s;ory for him&s;elfe. Euen as the high prie&s;t in the lawe did offer fir&s;t for his owne &s;innes, and then for the &s;innes of the people<NOTE N="z" PLACE="marg">Hebr. 5.3.</NOTE>: after the &s;ame fa&s;hion this Publican did fir&s;t offer the &s;acrifice of prayer for his owne &s;innes, and then afterward he prayed for others. Therfore hee that dur&s;t not lift vp his eyes to hea|uen,
<PB N="101" REF="58">did yet draw downe heauen to his eyes: and did enforce God al&s;o to haue <HI>compa&s;&s;ion</HI> on him, becau&s;e hee had fir&s;t <HI>compa&s;&s;ion</HI> on him&s;elfe. For looke how Peters cocke did clap his own &s;ides with his wings, and wakened him&s;elfe before he wakened Peter: in like manner thou mu&s;t &s;mite thine owne bre&s;t with the Publican, and clap thine own &s;ides with the cocke, before thou crie or crowe to others. Abrahams &s;eruant did drinke him&s;elfe, before hee gaue his Camels drinke<NOTE N="a" PLACE="marg">Gen. 24.19.</NOTE>: right &s;o the wi&s;e man adui&s;eth thee<NOTE N="b" PLACE="marg">Prouer. 5.15.</NOTE>, fir&s;t for thy &s;elfe, To drinke the waters of thy ce&s;terne, and the riuers in the midde&s;t of thine owne well; then for thy Camels, To let thy fountaines flowe forth, &amp; thy riuers of water in the &s;treets. Thou mu&s;t fir&s;t pledge Chri&s;t in his cup, and drinke one hearty draught of teares for thy &s;elfe, and then thou mai&s;t drinke to others afterward. For if thine eye bee &s;ingle, all thy bodie is full of light. But if thou haue a beame in thine owne eye, and yet woulde&s;t take a mote out of thy brothers eye, all thy body is full of darke|nes. Whereas the way were fir&s;t to weep out, and wa&s;he out that great beame
<PB N="102" REF="59">which is in thine owne eye, that &s;o thine eye being more &s;ingle, thou mai&s;t &s;ee cleerely to take a little mote out of thy brothers eye. Otherwi&s;e thou &s;halt bee like tho&s;e hagges or fayries (called in la|tine <HI>Lamiae</HI>) which we haue heard of in olde time, who (as they &s;aye) could &s;ee well enough abroad, but when they came home, v&s;ed to put vp their eyes in a boxe. And then Chri&s;t will &s;ay to thee, as he did to one el&s;ewhere, <HI>Goe to thine owne hou&s;e</HI><NOTE N="c" PLACE="marg">Abi in domu~ tuam. Mar. <HI>5.29.</HI></NOTE>. Doe not prye into other mens faultes abroad, and put vp thine eyes in a boxe when thou art at home: but rather &s;hut thine eyes abroad, and o|pen them at home. Bee not like Crates Thebanus, who was called a <HI>doore-ope|ner</HI><NOTE N="d" PLACE="marg"><GAP DESC="foreign">. Laertius.</NOTE>, becau&s;e hee v&s;ed to ru&s;h into euery other mans hou&s;e; &amp; there to finde faulte with what&s;oeuer was ami&s;&s;e: but rather looke to thine own hou&s;e, looke to thine own hart, weep for thine own life, weep for thine owne &s;elfe. Many doe turne Chri&s;ts, <HI>&s;ed vos pro vobis,</HI> into Virgils, <HI>&s;ic vos no~ vobis.</HI> They can &s;tu~ble at a &s;trawe, and leape ouer a blocke. They can &s;wal|low a Camell, &amp; &s;trayne a gnat. Though their owne backes be &s;urcharged and o|uerloaden
<PB N="103" REF="59">with ill fauoured lumpes of &s;inne, 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 &s;wallowe it downe very well without any drinke of teares. But if they &s;ee no more then a little gnat &s;itting vpon their brothers coate, by and by they finde a hole in his coate, they mu&s;t needes (for &s;ooth) weepe for it, and alwaies vrge it, and pre&s;&s;e it very &s;ore, and &s;trayne it thorough their teares. Such are the wicked ignorant Brow|ni&s;ts, and other like factious Nouices of this age. They tell vs they weepe daylie for the ruine of Sion, &amp; for the de&s;olati|on of our Church. But our Church an|&s;wereth them, as &s;hee hath heard her &s;pou&s;e Ie&s;us Chri&s;t &s;aye in a like ca&s;e, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. I, &s;ais our Church, was neuer more glorious in this realme of England heretofore<NOTE N="(e)" PLACE="marg">Foxus in prima con&s;ide|ratione ad Pro|te&s;tantes prae&s;i|xa Actis. Et in prima per&s;ecu|tione primiti|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ae eccle&s;ie p. <HI>32</HI></NOTE>, neuer am like to bee hereafter, then I am at this daye. And there is no one poynte of doctrine or di&s;cipline which I maintaine, that hath not beene within this fortie yeares confirmed, and be&s;prinkled, and euen
<PB N="104" REF="60">enamuled with the very blood of as ble&s;|&s;ed &s;aints, our owne deare countrymen, as holy martyrs as euer did holde vp in|nocent 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 &s;o light: but al&s;o from the Primitiue Church, of which you talke &s;o much. The order of the Primitiue Church is &s;et downe in the Actes<NOTE N="f" PLACE="marg">Actorum. ca. <HI>2.</HI> v. <HI>46.</HI></NOTE>. They continued daylie with one accorde in the temple, and breaking bread at home, did eate their meate together with glad|nes and &s;inglenes of heart. So then in the Primitiue Church they continued daylie with one accord in the temple: you run out of the temple, and refu&s;e 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 &s;inglenes of heart: you haue turnde all &s;inglenes into &s;ingularitie. You (&s;ayes our Church to the Browni&s;ts) you are tho&s;e Donati&s;ts of whom Saint Au&s;tin &s;peaketh<NOTE N="g" PLACE="marg">Qui nobis e|tiam oratio|nem domini|cam impijs di|&s;put ationibus conantur au|fe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">re. E<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i <HI>92.</HI> ad lanuarium.</NOTE>, who by their impious arguments would take away from vs e|uen
<PB N="105" REF="60">the Lordes prayer. So woulde the Browni&s;ts. You are tho&s;e Ne&s;torians of whome Ca&s;&s;ianus &s;peaketh<NOTE N="h" PLACE="marg">Qui quia e&s;|&s;e nolunt quod omnes &s;unt, cu|piunt omnes e&s;|&s;e quod ip&s;i vo|lunt. De incar|natione. l. <HI>6.</HI> c. <HI>4</HI></NOTE>, who be|cau&s;e they will not bee as all men are, therefore would haue all men be as they are. So would the Browni&s;ts. You are tho&s;e Sectaries of whome Nazianzen &s;peaketh<NOTE N="i" PLACE="marg"><GAP DESC="foreign">. Apol. p. <HI>28</HI></NOTE>, who make a &s;tirre about matters of no importance very vnlear|nedly, and yet very impudently. So doe the Browni&s;ts. You are tho&s;e &s;chi&s;ma|tikes of whom Ireneus &s;peaketh<NOTE N="k" PLACE="marg">Qui propter modicas &amp; qua&s;libet cau|&s;as magnum &amp; glorio&s;um Christi corpus con&s;cindunt. l. <HI>4</HI> c. <HI>62.</HI></NOTE>, who for light and trifling quarrels, rent and teare the great and glorious body of Chri&s;t. So doe the Browni&s;ts. You are tho&s;e Luciferians of whome Saint Ie|rome &s;peaketh<NOTE N="l" PLACE="marg">Quibus fami|liare est dicere factum de ec|cle&s;ia lupanar. Dialo. contra. Luciferianos prope initium.</NOTE>, who make it a common worde in their mouthes to &s;aye that the Church is now become a &s;tewes. So &s;aye the Browni&s;ts. You are tho&s;e heretikes of whom Bernard &s;peaketh<NOTE N="m" PLACE="marg">Qui omnes qui de eccle&s;ia &s;unt, canes cen&s;ent &amp; por|cos. Epistola. <HI>65</HI></NOTE>, who &s;aye that all wee, or at the lea&s;t wi&s;e the mo&s;t part of vs which are of the Church, are no better then dogges or hogges. So &s;ay the Browni&s;ts. You are tho&s;e Audians of whome Epiphanius &s;peaketh<NOTE N="n" PLACE="marg"><GAP DESC="foreign">. Anchora, p. <HI>475</HI></NOTE>, who be|ing bu&s;ie-bodies them&s;elues, and Bi|&s;hops in other mens dioces, yet thinke
<PB N="106" REF="61">much that reuerend and learned Bi|&s;hops &s;houlde beare rule in their owne dioces. So doe the Browni&s;ts. You are tho&s;e murmurers again&s;t Moy&s;es of whome Optatus &s;peaketh<NOTE N="o" PLACE="marg">Qui ante &s;unt &s;epulti qu&agrave;m mortui. Contra. Par|me. l. <HI>1.</HI></NOTE>, who were buried before they were dead, becau&s;e they wepte for others before they wepte for them&s;elues. So doe the Browni&s;ts. But to leaue the&s;e now, as they leaue the Churche, and to returne to our &s;elues againe: wee that are Chri&s;tes louing friendes, and louing friendes al&s;o to his holy Churche, mu&s;t weepe for none o|ther &s;o much as for our &s;elues. That &s;o we may continually practi&s;e, true <HI>deuo|tion;</HI> true <HI>compunction;</HI> true <HI>compa&s;&s;ion;</HI> according to this, But weepe; but you; but for your &s;elues; BVT VVEEPE FOR YOVR SELVES. VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.</P>
<P>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 &s;o euer I would aske, I would, I a&s;&s;ure you (beloued) de&s;ire no greater gift of God at this time, then that wee might &s;o meditate of this which hath bin
<PB N="107" REF="61">&s;poken, as our whole life and all our af|fections, e&s;pecially the&s;e affections of ioy and &s;orrowe, which rule all the re&s;t, might therby be ordered and directed a|right. For weeping, or not weeping, are things indifferent, &s;imply of them&s;elues neither good nor bad, but thereafter as according to circum&s;tances and occur|rences, they are either well or ill v&s;ed. E|uen as <HI>glorying:</HI> or <HI>laboring:</HI> or <HI>fearing:</HI> or <HI><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">uing.</HI> For <HI>glorying</HI> it is &s;ayd, Let not the wi&s;e ma~ glory in his wi&s;dom, but let him that glorieth glory in this <HI>y^t</HI> he knoweth the Lord: For <HI>labouring</HI> it is &s;ayd, labour not for <HI>y^e</HI> meat which peri&s;hth, but for y^e the meat which abideth for euer. For <HI>fea|ring</HI> it is &s;ayd, Feare not him that can kill the body only, but feare him who is able to de&s;troy both body &amp; &s;oule. For <HI>louing</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> is &s;ayd, Loue not the world, nor the things of this world, if any man loue the world <HI>y^e</HI> loue of God is not in him. Now then, glory not, but glory. Not in the wi&s;|dom of the world, but in the knowledge of God. Labour not, but labour. Not for the meat which peri&s;heth, but for the meat which abideth for euer. Feare not, but feare. Not him that can kill the body
<PB N="108" REF="62">only, but him y^t can de&s;troy both body &amp; &s;oule. Loue not, but loue. Not the world, but God. And &s;o here, Weepe not, but weepe. Not for me, but for your &s;elues. 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 &s;elues is lawfull: to weep immode|ratly for Chri&s;t is vnlawfull. Not to weep for Chri&s;t is lawfull: not to weep mode|rately for your &s;elues is vnlawfull. Wher|as without any vnlawfulnes in either, both weeping and not weeping wilbee lawfull. If your weeping be alwaies ioy|ned with not weeping; &amp; your not wee|pinge bee &s;ometimes ioyned with wee|ping. If your weeping be for your &s;elues, not for Chri&s;t; and your not weeping be for Chri&s;t, not for your &s;elues. Therefore wee mu&s;t marke well, what our &s;auiour &s;ayth. He &s;aith not thus, <HI>weep not for me, &amp; weep not for your &s;elues.</HI> That's too much ioy, &amp; too little &s;orrowe. Neither thus, <HI>Weep for me &amp; weep for your &s;elues.</HI> That's too much &s;orrowe, and too little ioy. Neither thus, <HI>weep not for your &s;elues,
<PB N="109" REF="62">but weep for mee.</HI> That's pre&s;umptuous de&s;peration. Neither thus, <HI>weepe for me, but weep not for your &s;elues.</HI> That's de&s;|perate pre&s;umption. Only he &s;aies thus, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. As if he &s;hould haue &s;ayd, weep not too much: weepe not too much for my death: weep not much for my death. Nay, weepe little for my death: con&s;i|dering, my wi&s;dome; 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: con&s;ideringe, your deuotion; your compunction; your compa&s;&s;ion; weep much for your owne <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;e. Weepe little for my death, but weep much for your owne life. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.</P>
<P>Wherfore holy brethren if wee haue any teares, nowe let vs &s;hed them, if we haue any p&s;almes, now let vs &s;ing them. The whole go&s;pel is nothing els but ioy|full newes, the &s;um wherof is compri&s;ed in that Euangelicall &amp; Angelicall me&s;|&s;age to the &s;hepherds, <HI>I bring you glad ti|dings of great ioy, which &s;halbee to all
<PB N="110" REF="63">people.</HI> But then Chri&s;t 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 &s;tretched out vpo~ the cro&s;&s;e. This Cro&s;&s;e is his kingdome, that he carrieth vpon his &s;houlder<NOTE N="(p)" PLACE="marg">E&s;a cap. 9. ver. 6.</NOTE>, which is a grea+ter glory and credit to Chri&s;t then was the creation of the whole world<NOTE N="(q)" PLACE="marg"><GAP DESC="foreign">. Oecume. in cap. <HI>2.</HI> ad Heb.</NOTE>. For if God had created a thou&s;and worlds, man had defaced them euery one with his &s;in. But to &s;aue if it be but one poore &s;oule, and to redeeme it from the pit of hell, this indeede is the omnipotent po|wer of the cro&s;&s;e of Chri&s;t. Sweet &s;aui|our, I humbly imbrace, and ki&s;&s;e the woundes of thy handes and feet: I e|&s;teeme more of thine hy&s;ope, thy reede, thy &s;punge, thy &s;peare, then of any princely diadem: I boa&s;t my &s;elfe &amp; am more proud of thy thornes and nailes, then of all pearles and iewels: I account thy cro&s;&s;e more &s;plendent and glorious then any royall crowne: tu&s;h what talke I of a crowne? then the very golden &s;un beames in their greate&s;t beauty and brightnes. This is that triumph wherby Chri&s;t cau&s;ed vs to triumph in him&s;elfe,
<PB N="111" REF="63">and to bee more then conquerours<NOTE N="(r)" PLACE="marg">2 Corin. cap. 2. ver. 4.</NOTE>, when as the goodnes &amp; the &s;weetnes of Chri&s;t did triumph ouer all impiety and malice<NOTE N="&s;" PLACE="marg">Cum de impi|etate &amp; mali|tia &s;uauitas piet a&s;que try|umphauit. Cypr.</NOTE>. And therfore if the women mette Dauid playing and &s;inging, <HI>Saule hath &s;laine his thou&s;and, but Dauid his ten thou&s;and;</HI> howe much more then ought all the &s;onnes and daughters of Ie|ru&s;alem, all chri&s;tian men and women, to meete Chri&s;t playing vpon the harpe, and &s;inging that newe &s;ong to the lamb with the foure and twenty elders, Thou art worthy to receiue glory, and honor, and power, becau&s;e thou wa&s;t killed, &amp; yet thou ha&s;t killed, and &s;laine not only a thou&s;and or ten thou&s;and, but euen all thine and our enemies, and ha&s;t redee|med 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 daunce<NOTE N="(t)" PLACE="marg">Eccle&s;ia&s;tes 3. ver. 4.</NOTE>. Why art thou then &s;o heauy O my &s;oule, and why art thou &s;o di&s;qui|eted within me? What man? Plucke vp a good heart: tru&s;t in God: thinke vpon the honorable pa&s;&s;ion, and glad&s;ome re|&s;urrection of Chri&s;t. And then though thou wert neuer &s;o much afflicted, yet e|uen in the fiery furnace of affliction, re|ioyce
<PB N="112" REF="64">with ioy vn&s;peakeable and glori|ous. Daunce now, not as Herodias did, but as Dauid did. Leap vp in affection, as high as heauen. Where thou &s;halt heare one rapt vp to the third heauen, &s;aying, to him&s;elfe, God forbid that I &s;houlde re|ioyce, reioyce in any thinge, but in the cro&s;&s;e of Chri&s;t; and to vs, Reioyce in the Lord alwaies, and againe, I &s;ay, re|ioyce. And againe, and againe, I &s;ay, re|ioyce, and reioyce, alwaies in the Lord. E&s;pecially at this time. For if, when the matter was in doubt, &amp; no man almo&s;t knewe to what pa&s;&s;e the&s;e troubles would &s;ort in the end, and very fewe in the church, no not the Apo&s;tles, but on|ly the virgin Mary did vnder&s;tand &amp; be|leeue the re&s;urrection of Chri&s;t, yet then our Sauiour &s;ayd, VVEEP NOT FOR ME: how much more now ought wee not to weepe, but to reioyce, &s;eeing our Lord hath &s;o mightely declared him&s;elfe to be the &s;onne of God<NOTE N="(u)" PLACE="marg">Rom. 1.4.</NOTE>, by rai&s;ing vp his owne &s;elfe from the dead? And if wee might not weep when Iacob went ouer Iordan with nothing but his &s;taffe in his hand<NOTE N="(x)" PLACE="marg">Gen. 32.10.</NOTE>, then much more nowe ought wee to lift vp our hearts in great ioy to
<PB N="113" REF="64">God and &s;ay, O Lord we are not worthy of the lea&s;t of all thy mercyes: for our <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">e&s;&s;ed redeemer went ouer Iordan, with nothing but his cro&s;&s;e, which is <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> Iacobs &s;taffe<NOTE N="(o)" PLACE="marg"><GAP DESC="foreign">. Dama&s;cen. l <HI>4.</HI> cap. <HI>88.</HI></NOTE>, vpon his &s;houlder, 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 Chri&s;t. And y^e other ftock is the triu~phant church in heauen. With whom we mu&s;t continually reioyce for the victory and the &s;aluation which Chri&s;t hath &s;hewed <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">s this day. For though on good friday towards euening the sky was red all o|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">er coloured &amp; di&s;tained with the bloud of Chri&s;t<NOTE N="(y)" PLACE="marg">Mat. 16.2.</NOTE>, yet laudes be to our Lord, O pray&s;ed bee God, that was a good &s;igne: this day it is fayre weather. The winter is nowe pa&s;t: the raine is chaun|ged and gone: the flowers appeare in the earth: the time of the &s;inging of birdes is come: and the voice of the Turtle is heard in our land<NOTE N="(z)" PLACE="marg">Cant. 2.11.</NOTE>. And what &s;aies 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 opinio~
<PB N="114" REF="65">of the city of Rhodes, that golde rained downe vpon it<NOTE N="(a)" PLACE="marg"><GAP DESC="foreign"><HI>Ode.</HI> 7.</NOTE>. 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 repleni|&s;hed, but al&s;o much more for infinit &s;pi|rituall gifts, and golden graces of God. O London, London, excellent, excellent thinges are &s;poken of thee, O thou city of God! It is &s;poken of thee, that thou employe&s;t a great part of thy wealth to the reliefe of poore orphanes, of poore &s;ouldiers, of poore &s;chollers. It is &s;poken of thee, that thou doe&s;t reuerence religi|on, &amp; loue the trueth more then any part of this realme doth be&s;ides. It is &s;poken of thee, that none are more obedient, none more readie then thou art, both with bodie &amp; goods to defend the &s;tate. It is &s;poken of thee, that thou art &s;o fa|mous in all foraine countries, that as A|the~s was called y^e Greece of Greece<NOTE N="(b)" PLACE="marg"><GAP DESC="foreign">. Athenaeus lib. <HI>1.</HI></NOTE>, &s;o London is called the England of England. And wee may almo&s;t as well &s;ay that al England is in London, as that all London is in England. The&s;e are ex|cellent things, I a&s;&s;ure you beloued, ex|cellent things indeede. Wherefore wee which haue receiued &s;o many &s;ingular
<PB N="115" REF="65">graces of God, &s;hould aboue al other be thankfull for them. And not only one, or &s;ome few, but euen al of vs, &s;hould bring forth good fruites, an&s;werable to &s;uch great mercies. Well, would to God it were &s;o. But certainly it is not &s;o. Cer|tainly all amo~g vs, all are not pure corne, there are many tares: all are not good fi|&s;hes, there are many bad: all are not wi&s;e virgins, there are many fooli&s;h: all are not &s;heep, there are many goates. Yet to <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">ueigh particularly again&s;t y^e &s;ins of this citie, which &s;huld make vs weep for our &s;elues, I thinke it not greatly conuenient at this time. Only I be&s;eech you that we may trie and examine our &s;elues: that wee may enter into our owne con&s;cien|ces; euery one of vs humbly bowing the knees of his heart, and &s;aying in this &s;ort, O Lord Ie&s;us, how haue I be&s;towed all tho&s;e talents of gold which thou ha&s;t gi|uen mee? how haue I requited thee for all thy kindnes towards me? what hath my whole life been els but a continuall warring again&s;t thee? what hath it been els but a daily renewing of all thy blou|die torments, and of thy whole pa&s;&s;ion? Ah vile wretch that I am, how ofte~ haue I like Iudas him&s;elfe betrayed thee, and
<PB N="116" REF="66">&s;old thee for a little worldly plea&s;ure, or for a little luker and gaine? how often haue I bound thy hands, and euen mo&s;t de&s;pitefully &s;pit in thy face, by refu&s;ing tho&s;e gifts which thou woulde&s;t haue giuen me, and by killing the comforts of thy Spirit? Woe is me, alacke for pitie, I am that cur&s;ed Cain which haue mur|dered innocent Abel my brother, who&s;e bloud doth now cry out for vengeance again&s;t me, becau&s;e, that bloud by my &s;innes onely is polluted, by which the &s;innes of all the world be&s;ides are pur|ged. For this will I weepe day and night, yea though I had as many eyes in my head as there are &s;tarres in the skye, yet I would weepe them out euery one<NOTE N="(c)" PLACE="marg">In &s;ontem frontem, atque in flumina lu|mina vertam.</NOTE>, to thinke that I &s;hould bee &s;uch an vn|worthie wretch, as by my &s;innes to cru|cifie Chri&s;t &s;o often, and to put him to &s;o many deaths, who hath been vnto me &s;o kinde and &s;o louing a Lord. O deare A|bell, deare Abell! O my good brethren that I could po&s;&s;ibly deui&s;e what to &s;ay or what to doe, to obtaine thus much of you, or rather of God for you, that you would weepe, though it were neuer &s;o little for your &s;innes. But alas, I can doe no more now, but commit and com|mend all that hath been &s;poken to the
<PB N="117" REF="66">effectuall working of the holy Gho&s;t in you, and to the faithfull obedience of your good hearts to God. Ble&s;&s;ed bee God, I am yet very much reuiued (being otherwi&s;e almo&s;t quite &s;pent with &s;pea|king &s;o long) when I look about me and beholde euery one that is pre&s;ent. For I &s;ee no place in this great auditory, where there are not very many readie to weep, the water &s;tanding in their eyes, &amp; &s;ome alreadie weeping right-out, in true re|mor&s;e and &s;orrow for their &s;innes. You make me reme~ber that which we reade in the booke of Iudges, when the Angel of the Lord found fault with the I&s;rae|lites for their di&s;obedience, they lifted vp their voyces and wept, and called the name of that place Bochim, and offered vp &s;acrifices there vnto the Lord<NOTE N="(d)" PLACE="marg">Iudg. 2.5.</NOTE>. This place al&s;o may bee now called Bochim, that is, the place of weeping, wherein you haue offered vp as many &s;acrifices to the Lord, as you haue &s;head teares for your &s;elues. O what an acceptable &s;a|crifice to God is this your &s;orrowful &s;pi|rit? I warrant you, you &s;hall neuer repent you of this repentance: you &s;hall neuer be &s;orrie for this &s;orrowe. This &s;orrow|full &s;pirit of yours makes God haue a
<PB N="118" REF="67">ioyfull &s;pirit, and greatly plea&s;es and de|lights the holy Gho&s;t. Wherefore now that we haue once made the good &s;pirit of God reioyce and take plea&s;ure in vs, let vs not in any ca&s;e hereafter, let vs not hereafter grieue the &s;ame &s;pirit of God, whereby wee are now &s;ealed vp to the day of redemption. The holy Gho&s;t is grieued when we are not grieued, but if we bee thus grieued for our &s;innes, then is the holy Gho&s;t delighted. Yea &s;uch griefe and &s;orrow will not onely bee to the holy Gho&s;t a great plea&s;ure and de|light, but al&s;o it wil be to vs the very &s;eed or the intere&s;t and loane of euerla&s;ting life<NOTE N="(e)" PLACE="marg"><GAP DESC="foreign">. Ba&s;. Hom. <GAP DESC="foreign"><HI>144.</HI></NOTE>. For look how a father pitieth his owne childe, and if he &s;ee him crye, doth what he can to &s;till him, and takes out his handkercher, and wipes the infants eyes him&s;elfe: after the &s;ame fa&s;hion God our heauenly father will with his owne holy finger wipe away all teares from our eyes, and take vs mo&s;t louingly by the hand, and lead vs out of the hou&s;e of mourning into the hou&s;e of mirth. Then though wee haue &s;owne in teares, yet wee &s;hall reape in ioy<NOTE N="f" PLACE="marg">Tum breuibus lachrymis gau|dia long a me|tam. Paulinus.</NOTE>. Yea though wee haue &s;owne but a very few teares, which God hath in a &s;mall bottle, yet we
<PB N="119" REF="67">&s;hall reape all the infinite ioyes which God hath in heauen. Then though wee haue wanted wine a little while, yet in the ende Chri&s;t &s;hall turne all our water into wine, all our &s;adnes into gladnes, all our mu&s;ing into mu&s;icke, al our &s;igh|ing into &s;inging. Then though wee haue been a long time married to wee|ping blear-eyd Leah, yet at length wee &s;hall enioy the loue of cheerfull &amp; beau|tifull Rachell. Then &s;hall Abraham that good mower bind vs vp into &s;heaues as pure corne, and fill his bo&s;ome full with vs, and carrie vs into the Lords barne to make a ioyfull harue&s;t in heauen. Then &s;hall wee with the wi&s;e virgins hauing &s;tore of teares in our eyes, which are as oyle in our lampes, go out of this vale of teares, which floweth with woe &amp; wee|ping, &amp; enter into the cele&s;tiall Canaan, which floweth with milke and honey. Then &s;hall Chri&s;t &s;ay vnto vs, not as it is here, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES: but hee &s;hall &s;aye, <HI>Weepe not for me, and weepe not for your &s;elues.</HI> For that which would be too much ioy in this life, &s;hall not be ioy enough in the life to come. Therefore he &s;hall not only &s;ay vnto vs, <HI>Weepe not for mee, and weepe
<PB N="120" REF="68">not for your &s;elues:</HI> but he &s;hall al&s;o &s;ay, <HI>Reioyce for mee, and reioyce for your &s;elues. Reioyce for mee,</HI> becau&s;e I was once lower then the Angels, but now I am crowned with honour and glorie: <HI>and reioyce for your &s;elues,</HI> becau&s;e you were once as &s;heepe going a&s;tray, but now you are returned to the &s;hepheard and bi&s;hop of your &s;oules. <HI>Reioyce. for me,</HI> becau&s;e I am your brother Io&s;eph, whom once you &s;olde into Egypt, but now all power is giuen me in heauen &amp; in earth: <HI>and reioyce for your &s;elues,</HI> be|cau&s;e you are the true children of I&s;rael, which once dwelt in a land of famine, but now you are brought by triumpha~t fierie chariots into the land of Go&s;hen, which is the kingdome of glorie. To the which kingdome of glorie, and ioy of all hands, ioy for Chri&s;t, ioy for our &s;elues, we be&s;eech thee, O good Lord, to bring vs, after the mi&s;erie of this wofull and wretched world, not for our owne de|&s;erts or merits, but for the mo&s;t glorious pa&s;&s;ion, and mo&s;t ioyfull re&s;urrection of Ie&s;us Chri&s;t, to whom, with the Father &amp; the holy Gho&s;t, bee all honour and glorie, power &amp; prai&s;e, dignitie and dominion, now and euermore, <HI>Amen.</HI></P>
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