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LVKE. 23. 28. VVeepe not for me, but weepe for your selues.
LUKE. 23. 28. Weep not for me, but weep for your selves.
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RIght Honourable, right Worshipfull, and welbeloued: 4. sorts of people were about Christ, when Christ was about his passion:
RIght Honourable, right Worshipful, and well-beloved: 4. sorts of people were about christ, when christ was about his passion:
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The first were executioners, which tormented him: the second sort were Iewes, which mockt him: the third were lookers on, who markt him:
The First were executioners, which tormented him: the second sort were Iewes, which mocked him: the third were lookers on, who marked him:
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the fourth were welwillers, who lamented him.
the fourth were wellwillers, who lamented him.
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Now, although it is like, that amongst these his welwillers, diuers godly mē wept for him,
Now, although it is like, that among these his wellwillers, diverse godly men wept for him,
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as Ioseph of Arimathea, Gamaliel, Nicodemus, and such like, yet it is certaine that more women wept then men.
as Ioseph of Arimathea, Gamaliel, Nicodemus, and such like, yet it is certain that more women wept then men.
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More women wept then men, partly by the permission of men, who thought that the womens weeping, came rather from weakenes in themselues, then for loue towardes Christ;
More women wept then men, partly by the permission of men, who Thought that the women's weeping, Come rather from weakness in themselves, then for love towards christ;
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and partly by the prouidence of God, who suffered more women to weepe then men, that the women who bewailed Christ his death, might condemne the crueltie of the mē that procured it.
and partly by the providence of God, who suffered more women to weep then men, that the women who bewailed christ his death, might condemn the cruelty of the men that procured it.
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Now the women wept also more then the men, either of a naturall affection, or els of a voluntarie disposition, naturally subiect to many either affectionate passions, or passionate affections.
Now the women wept also more then the men, either of a natural affection, or Else of a voluntary disposition, naturally Subject to many either affectionate passion, or passionate affections.
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But touching these women, that which otherwise was naturall in them was here voluntarie: for the sinne of a woman was the ruin of a man.
But touching these women, that which otherwise was natural in them was Here voluntary: for the sin of a woman was the ruin of a man.
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Therefore these women willingly wept the more, that though a womā did most in the second death of the first Adam; so she may do least in the first death of the second Adam: For it was Eue a woman, who betrayed the first Adam with an apple, and caused him to sinne:
Therefore these women willingly wept the more, that though a woman did most in the second death of the First Adam; so she may do least in the First death of the second Adam: For it was Eue a woman, who betrayed the First Adam with an apple, and caused him to sin:
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but it was Iudas a man, who betraied the second Adam with a kisse, and caused him to dye.
but it was Iudas a man, who betrayed the second Adam with a kiss, and caused him to die.
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Wherefore principally indeede, Christ speaketh to the womē, because both more women wept then men, & the women also wept more then the men, more women more weeping:
Wherefore principally indeed, christ speaks to the women, Because both more women wept then men, & the women also wept more then the men, more women more weeping:
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yet indifferently he speaketh to all his deare friends, VVeepe not for me, but weepe for your selues.
yet indifferently he speaks to all his deer Friends, Weep not for me, but weep for your selves.
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At the first the woman began in disobedience, and tempted Adam to eate of the forbidden fruite:
At the First the woman began in disobedience, and tempted Adam to eat of the forbidden fruit:
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yet since, women (as Mary Magdalene, and Mary the Virgin, and the women here with diuers others) haue farre exceeded men in all obedience,
yet since, women (as Marry Magdalene, and Marry the Virgae, and the women Here with diverse Others) have Far exceeded men in all Obedience,
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vnto them rather then vnto men he turneth his speech, and yet saith generally, VVeepe not for me, but weepe for your selues.
unto them rather then unto men he turns his speech, and yet Says generally, Weep not for me, but weep for your selves.
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In which sentence wee may obserue as many parts as there bee words, eight words eight parts.
In which sentence we may observe as many parts as there be words, eight words eight parts.
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The first is, VVeepe not, (that is) weepe not too much. The second, but weepe, (that is) weep not too little.
The First is, Weep not, (that is) weep not too much. The second, but weep, (that is) weep not too little.
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The third, weepe not but weepe, both together. Fourthly, for me, not too much for my death.
The third, weep not but weep, both together. Fourthly, for me, not too much for my death.
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Fiftly, for your selues, (that is) not too little for your owne liues.
Fifty, for your selves, (that is) not too little for your own lives.
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Sixtly, for me for your selues, both together. Seuenthly, Weepe not for me. Eightly, Weepe not for me, but weepe for your selues.
Sixty, for me for your selves, both together. Seuenthly, Weep not for me. Eighth, Weep not for me, but weep for your selves.
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God graunt that our harts may be so affected with the consideration of these excellent matters,
God grant that our hearts may be so affected with the consideration of these excellent matters,
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as they may bee most to the encrease of our comfort in him, and his glorie in vs. 1. VVeepe not, &c. When Iairus (ruler of the Sinagogue) wept bitterly for the death of his daughter, Luk. 8. 52. Christ sayd vnto him, VVeepe not. When Rachel wept and would not be comforted for the losse of her sonne Beniamin, seeing so few of her children left, Iere. 31. 16. the Lord sayd vnto her, Weepe not. When a poore widow wept for the death of her only sonne, Luk. 7. 3. Christ sayd vnto her, VVeepe not. And so Christ here seeing many Iairus, many Rachels, many widowes, weeping for the son of God, sayd vnto them, VVeepe not. Forbidding therby immoderate weeping, which is condemned in nature, in reason, and in religion:
as they may be most to the increase of our Comfort in him, and his glory in us 1. Weep not, etc. When Jairus (ruler of the Synagogue) wept bitterly for the death of his daughter, Luk. 8. 52. christ said unto him, Weep not. When Rachel wept and would not be comforted for the loss of her son Benjamin, seeing so few of her children left, Jeremiah 31. 16. the Lord said unto her, Weep not. When a poor widow wept for the death of her only son, Luk. 7. 3. christ said unto her, Weep not. And so christ Here seeing many Jairus, many Rachels, many Widows, weeping for the son of God, said unto them, Weep not. Forbidding thereby immoderate weeping, which is condemned in nature, in reason, and in Religion:
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In nature, the earth when it reioyceth in haruest, then it is couered with corne:
In nature, the earth when it rejoices in harvest, then it is covered with corn:
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but when it hath to too sorowfull a countenance, & forelorne in the winter, then it is fruitles and barren.
but when it hath to too sorrowful a countenance, & forlorn in the winter, then it is fruitless and barren.
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The water when it is quiet and calme, bringeth in all manner of Marchandize:
The water when it is quiet and Cam, brings in all manner of Merchandise:
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but when the sea stormes and rores too much, then the very shippes doe howle and crye.
but when the sea storms and rores too much, then the very ships do howl and cry.
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The ayre looking brightly and cheerefully, refresheth al things:
The air looking brightly and cheerfully, refresheth all things:
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but weeping too much, that is, rayning too much, as in Noahs his floud, it drowneth the whole world.
but weeping too much, that is, raining too much, as in Noahs his flood, it drowneth the Whole world.
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The fire being sprinkled with a little water, burneth more cleerely:
The fire being sprinkled with a little water, burns more clearly:
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but if wee cast too much water into the fire, it will neither giue heate nor light.
but if we cast too much water into the fire, it will neither give heat nor Light.
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The eye it selfe hath twise as many drie skinnes, like sluces to stop vp the course of teares,
The eye it self hath twice as many dry skins, like sluices to stop up the course of tears,
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as it hath moyst humours like channels to let them flow forth.
as it hath moist humours like channels to let them flow forth.
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If all the bodie were an eye, and there were not eares in it, where were then the hearing? If all the eye were a moyst humour,
If all the body were an eye, and there were not ears in it, where were then the hearing? If all the eye were a moist humour,
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and there were no drie skins in it, where were then the seeing? Seeing then too much weeping is in the earth, barrennes; in the water, shipwracke; in the ayre, an inundation;
and there were no dry skins in it, where were then the seeing? Seeing then too much weeping is in the earth, Barrenness; in the water, shipwreck; in the air, an inundation;
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and too much water putteth out the fire, and in the eye blindnes;
and too much water putteth out the fire, and in the eye blindness;
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certainly if the earth could speake, and the water speake, and the ayre speake, and the fire speake,
Certainly if the earth could speak, and the water speak, and the air speak, and the fire speak,
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and the eye speake, they would all sing a song of fiue parts, and say together, We must not weep too much.
and the eye speak, they would all sing a song of fiue parts, and say together, We must not weep too much.
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Mulsi nimium ingratum est: which is thus translated in Prouer. 20 27. It is not good to eate too much honey: Mulsi Nimium Ungrateful est: which is thus translated in Prover 20 27. It is not good to eat too much honey:
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and if it bee not good to eate too much honey, it is naught to eate too much wormewood.
and if it be not good to eat too much honey, it is nought to eat too much wormwood.
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One sayth, NONLATINALPHABET, teares are like precious stones:
One say,, tears Are like precious stones:
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and as the Egyptian pearles which wee commonly call vnions, which grow but one by one, not one vpon another;
and as the Egyptian Pearls which we commonly call unions, which grow but one by one, not one upon Another;
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so teares must bee like these vnions, shed easily one by one, not one vpon another.
so tears must be like these unions, shed Easily one by one, not one upon Another.
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Seneca sayth, that that which wee must doe daylie, we must doe it moderatly:Senecca say, that that which we must do daily, we must do it moderately:
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so that, if wee cannot quite stop the issue of our teares, as she in the Gospell could not of her bloud:
so that, if we cannot quite stop the issue of our tears, as she in the Gospel could not of her blood:
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yet wee must weepe so to day as we may weepe to morowe, and keepe teares alwaies in store, for some other occasion.
yet we must weep so to day as we may weep to morrow, and keep tears always in store, for Some other occasion.
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For we knowe that Heraclitus when hee had wept, and sowsed himselfe in sorrow al his life time, at length dyed of a dropsie:
For we know that Heraclitus when he had wept, and soused himself in sorrow all his life time, At length died of a dropsy:
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and so (as I may say) drowned himselfe in his owne teares:
and so (as I may say) drowned himself in his own tears:
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and Niobe by ouermuch weeping, was turned into a stone, euen as Lots wife by looking backe vnto Sodom, was turned into a piller of salt.
and Niobe by overmuch weeping, was turned into a stone, even as Lots wife by looking back unto Sodom, was turned into a pillar of salt.
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It was one of Pythagoras his poesies, NONLATINALPHABET: not to eate the heart, but too much heauines eateth the heart of man:
It was one of Pythagoras his Poesies,: not to eat the heart, but too much heaviness Eateth the heart of man:
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which is thus expounded, Prouer. 25. 20. As a moth fretteth a garment, and the worme eateth the wood, so heauines hurteth mans heart.
which is thus expounded, Prover 25. 20. As a moth fretteth a garment, and the worm Eateth the wood, so heaviness hurteth men heart.
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Now, if we must not eate vp the heart of any other thing with our teeth, much lesse must we eate vp our owne heart with our teares.
Now, if we must not eat up the heart of any other thing with our teeth, much less must we eat up our own heart with our tears.
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Therefore euen blind reason, such as the heathē haue had, doth yet cleerely see this, that wee must not weepe too much.
Therefore even blind reason, such as the heathen have had, does yet clearly see this, that we must not weep too much.
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But religion goeth yet a step further:
But Religion Goes yet a step further:
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For when God had placed man in the garden of Eden, which is the garden of pleasure, he did indeed prouide all things therein which might pleasure him, his wife who was equal to him, to accompanie him, all other creatures farre inferiour vnto him, the earth to tread on,
For when God had placed man in the garden of Eden, which is the garden of pleasure, he did indeed provide all things therein which might pleasure him, his wife who was equal to him, to accompany him, all other creatures Far inferior unto him, the earth to tread on,
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and to yeeld him encrease, the trees that did stand about him, the riuers that did runne besides him, golde to trample on, pearles to looke on, the beasts to name them ▪ the hearbes which he did feede on,
and to yield him increase, the trees that did stand about him, the Rivers that did run beside him, gold to trample on, Pearls to look on, the beasts to name them ▪ the herbs which he did feed on,
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and the flowers which he did smell to, all these serued for his delight and ioy:
and the flowers which he did smell to, all these served for his delight and joy:
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but afterward whē sentence was proceeded against the man, that he should liue in sorrow about the fruits of the earth:
but afterwards when sentence was proceeded against the man, that he should live in sorrow about the fruits of the earth:
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and against the woman, that she should haue sorrowe about the fruite of her wombe: yet it pleased God to asswage and sweeten our sorrowes with diuers singular comforts.
and against the woman, that she should have sorrow about the fruit of her womb: yet it pleased God to assuage and sweeten our sorrows with diverse singular comforts.
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As first, we haue the Holie ghost, who is our onely comforrer: next, a good conscience, which is a cōtinuall feast:
As First, we have the Holy ghost, who is our only comforrer: next, a good conscience, which is a continual feast:
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next, the holie scriptures, which are as it were another paradise ▪ lastly, an vnfained faith, by which wee haue peace with God.
next, the holy Scriptures, which Are as it were Another paradise ▪ lastly, an unfeigned faith, by which we have peace with God.
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Therefore Athanagoras sayth well, I account that many haue no spirit, no cōscience, no scripture, no faith in God, that yeelde too much to griefe And Ierome yet more plainly, I doe in mine heart abhorre all excesiue sorrowe, seeing it is a very hell vpon earth,
Therefore Athenagoras say well, I account that many have no Spirit, no conscience, no scripture, no faith in God, that yield too much to grief And Jerome yet more plainly, I do in mine heart abhor all excesiue sorrow, seeing it is a very hell upon earth,
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and an entrance euen in this life into that wofull place where there is nothing but weeping and gnashing of teeth.
and an Entrance even in this life into that woeful place where there is nothing but weeping and gnashing of teeth.
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So that immoderate weeping is condemned in nature, which teacheth al things; in reason, which teacheth all men;
So that immoderate weeping is condemned in nature, which Teaches all things; in reason, which Teaches all men;
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in religion, which teacheth all Christians, that wee must not weepe too much. Thus much of weeping too much, which is the first part, Weepe not.
in Religion, which Teaches all Christians, that we must not weep too much. Thus much of weeping too much, which is the First part, Weep not.
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Now a little of weeping too little, which is the second part, but weepe. They to whome Christ spake at first offended in the excesse,
Now a little of weeping too little, which is the second part, but weep. They to whom christ spoke At First offended in the excess,
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therefore he beginneth thus, weepe not, but I might well shift the words and begin thus, but weepe, for wee offend altogether in the want of weeping, seldome in the excesse.
Therefore he begins thus, weep not, but I might well shift the words and begin thus, but weep, for we offend altogether in the want of weeping, seldom in the excess.
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The reason is, because we lacke charity, which being three fold, the greatest worke of true charitie towards our selues, is repentance: towards our neighbours, is preaching:
The reason is, Because we lack charity, which being three fold, the greatest work of true charity towards our selves, is Repentance: towards our neighbours, is preaching:
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towards God, is prayer, and all these require teares:
towards God, is prayer, and all these require tears:
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so that if wee weepe so little as that wee weepe not at all, we weepe too little, which we must not doe.
so that if we weep so little as that we weep not At all, we weep too little, which we must not do.
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For the first, touching repentance, one sayth plainly, Lauandum est cor interdum in lachrymis poenit entiae:
For the First, touching Repentance, one say plainly, Lauandum est cor Interdum in Lachrymis Repent entiae:
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The lesser our sorrowes are, the greater are our sinnes: but on the other side, The heads of dragons are broken in the waters:
The lesser our sorrows Are, the greater Are our Sins: but on the other side, The Heads of dragons Are broken in the waters:
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that is, verie stronge and vile sinnes are weakned and washed away with teares.
that is, very strong and vile Sins Are weakened and washed away with tears.
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That obligation that was against vs, before it was fastned to the crosse of Christ, it was written in parchment,
That obligation that was against us, before it was fastened to the cross of christ, it was written in parchment,
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now it is written in paper:
now it is written in paper:
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so that, if we blur it with dayly weeping vpon it, our teares will be like aqua fortis to take out the handwriting quite, that God shall neither reade, nor see our sinnes.
so that, if we blur it with daily weeping upon it, our tears will be like aqua fortis to take out the handwriting quite, that God shall neither read, nor see our Sins.
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Therefore sayth one, wee must wash our heartes in the troubled poole of Bethesda, in the troubled teares of repentance:
Therefore say one, we must wash our hearts in the troubled pool of Bethesda, in the troubled tears of Repentance:
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for as in a well (except there be some water in it) wee cannot easily see the baggish that lieth in the bottome,
for as in a well (except there be Some water in it) we cannot Easily see the baggish that lies in the bottom,
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so in the depth of our heart wee cannot see our sinnes without teares. Teares make our sinnes seene, and not seene;
so in the depth of our heart we cannot see our Sins without tears. Tears make our Sins seen, and not seen;
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not seene to God, and seene to vs: God not seeing them, forgiues them; wee seeing them, amend them.
not seen to God, and seen to us: God not seeing them, forgives them; we seeing them, amend them.
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Austine in the beginning of his 25. booke, writeth that the teares of the vine branch doe cure the leprosie:Augustine in the beginning of his 25. book, Writeth that the tears of the vine branch do cure the leprosy:
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and so the teares of these vine branches which are grafted into the true vine, doe cure the leprosie of sinne.
and so the tears of these vine branches which Are grafted into the true vine, do cure the leprosy of sin.
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That sinfull woman, because she loued much, shee washed Christ his feete with her teares: a strange sight.
That sinful woman, Because she loved much, she washed christ his feet with her tears: a strange sighed.
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I haue oftentimes seene the heauens wash the earth:
I have oftentimes seen the heavens wash the earth:
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I vnderstande that well enough, but I neuer sawe the earth wash the heauen, yet here I see it,
I understand that well enough, but I never saw the earth wash the heaven, yet Here I see it,
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an earthly and a sinfull woman, washed the heauenly feete of Christ.
an earthly and a sinful woman, washed the heavenly feet of christ.
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But because shee washed Christ his feete with her teares, therefore Christ crowned her head with his mercies.
But Because she washed christ his feet with her tears, Therefore christ crowned her head with his Mercies.
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The prodigall sonne had no sooner turned home by weeping crosse, and cryed peccaui, but straight way hee was receiued.
The prodigal son had no sooner turned home by weeping cross, and cried peccaui, but straight Way he was received.
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Ambrose saith, see what force there is in three sillables.Ambrose Says, see what force there is in three syllables.
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Chrysoftome saith, God hearing a sinner in true contritiō vtter but this one word peccaui, I haue sinned, is in a manner so charmed and inchaunted with it, that he hath no power ouer himselfe, he cannot but graunt remission.Chrysostom Says, God hearing a sinner in true contrition utter but this one word peccaui, I have sinned, is in a manner so charmed and enchanted with it, that he hath no power over himself, he cannot but grant remission.
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Saint Peter likewise (saith Chrysostome ) did recouer that place by bemoning his offence, which hee had lost by denying his master.
Saint Peter likewise (Says Chrysostom) did recover that place by bemoaning his offence, which he had lost by denying his master.
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For sayth Nazianzen, God is more mercifull then man can be sinfull, if man will bee sorrowfull.
For say Nazianzen, God is more merciful then man can be sinful, if man will be sorrowful.
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Wherefore wee may see by this example of Saint Peter, that weeping is the best salt-peter to relish our repentance, that wee may get our pardon.
Wherefore we may see by this Exampl of Saint Peter, that weeping is the best saltpeter to relish our Repentance, that we may get our pardon.
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Touching preaching, the voice of a Preacher should bee the voice of a crier, which should not pipe to make the people daunce:
Touching preaching, the voice of a Preacher should be the voice of a crier, which should not pipe to make the people dance:
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but mourne to make the people weepe.
but mourn to make the people weep.
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Hence it is, that in the old lawe none which were blind or had any blemish in his eye, might serue at the Altar.
Hence it is, that in the old law none which were blind or had any blemish in his eye, might serve At the Altar.
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And when they offered their first borne, who was ordinarily in euery familie, their Priest or their Preacher, they offered with him a paire of turtle doues, or two yong pigeons:
And when they offered their First born, who was ordinarily in every family, their Priest or their Preacher, they offered with him a pair of turtle Dove, or two young pigeons:
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which doues did signifie a paire of mournfull eyes, and these two young pigeons did signifie likewise two weeping eies:
which Dove did signify a pair of mournful eyes, and these two young pigeons did signify likewise two weeping eyes:
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and at their offering they prayed for their first borne, that afterwardes hee may haue such eyes himselfe.
and At their offering they prayed for their First born, that afterwards he may have such eyes himself.
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For as pigeons flie to their windowes, Esay 60 ▪ 8. So the godly preacher hath no other refuge to flie vnto, but onely to his windowes:
For as pigeons fly to their windows, Isaiah 60 ▪ 8. So the godly preacher hath no other refuge to fly unto, but only to his windows:
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that is, to his eies that are glased with teares, when he weepeth for the sins of the people.
that is, to his eyes that Are glazed with tears, when he weeps for the Sins of the people.
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Christ is much delighted in these kinde of eies, saying so often to his spouse, Thy eyes are like pigeons eyes.
christ is much delighted in these kind of eyes, saying so often to his spouse, Thy eyes Are like pigeons eyes.
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The holy Ghost also descending himselfe in for me of a doue, and the Prophets vsually receiued their prophesies by riuers sides,
The holy Ghost also descending himself in for me of a dove, and the prophets usually received their prophecies by Rivers sides,
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as Ezechiel had his prophesie deliuered him by the riuer Cobar, Daniel beside the riuer Tigris, Iohn the Baptist besides the riuer Iordan:
as Ezechiel had his prophesy Delivered him by the river Cobar, daniel beside the river Tigris, John the Baptist beside the river Iordan:
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yea also many preached their prophesies not so much in wordes as in riuers of teares:
yea also many preached their prophecies not so much in words as in Rivers of tears:
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Mine eyes gushed with riuers of waters, (sayth Dauid) because men keep not thy law: Mine eyes gushed with Rivers of waters, (say David) Because men keep not thy law:
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Oh that my head were full of water (sayth Ieremie) and mine eies a fountaine of teares: O that my head were full of water (say Ieremie) and mine eyes a fountain of tears:
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I protest sayth Paul, that for these three yeares, I haue not ceased to warne euery one of you with teares day and night:
I protest say Paul, that for these three Years, I have not ceased to warn every one of you with tears day and night:
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For indeede as Austine sayth, There is more good to bee done with sighing then with speaking, with weeping then with words, Prosper sayth that a Preacher must seeke non plausum sed planctum, not his owne praise,
For indeed as Augustine say, There is more good to be done with sighing then with speaking, with weeping then with words, Prosper say that a Preacher must seek non plausum sed planctum, not his own praise,
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but the peoples profite in mourning for their finnes:
but the peoples profit in mourning for their fins:
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and Hierome sayth, that the Preacher is most highly commended, not whē the people clap their hands,
and Jerome say, that the Preacher is most highly commended, not when the people clap their hands,
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but when they knocke their bteasts: wherefore as that is an Idoll and no GOD that hath eyes and seeth not,
but when they knock their bteasts: Wherefore as that is an Idol and no GOD that hath eyes and sees not,
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so he is an idle shepheard, and no louing Pastor, who hath eyes and weepeth nor somtimes in preaching to the people.
so he is an idle shepherd, and no loving Pastor, who hath eyes and weeps nor sometimes in preaching to the people.
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3. Touching prayer Saint Iames sayth, That the prayer of a iust man preuaileth much if it be feruent, for a feruent prayer commeth from a feruent spirite, which is wholly inspired by the holy spirite, who maketh requests in vs and for vs, with sighs and groanes which cannot be expressed:
3. Touching prayer Saint James say, That the prayer of a just man prevaileth much if it be fervent, for a fervent prayer comes from a fervent Spirit, which is wholly inspired by the holy Spirit, who makes requests in us and for us, with sighs and groans which cannot be expressed:
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as it is Psalm. 147. 18. He sendeth out his word and melteth them, hee breatheth out his spirite, and the waters flowe:
as it is Psalm. 147. 18. He sends out his word and melts them, he breathes out his Spirit, and the waters flow:
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he breatheth out his spirit whē the holy Ghost moueth vs to prayer, and the waters flow,
he breathes out his Spirit when the holy Ghost moves us to prayer, and the waters flow,
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when the waters trickle downe from our eyes: for as a seething pot runneth ouer, so is an holy hart in prayer.
when the waters trickle down from our eyes: for as a seething pot Runneth over, so is an holy heart in prayer.
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The Oliue tree is most abundant in fruite when it is distilled, and a Christian is most plentifull and powerfull in prayer when hee weepeth:
The Olive tree is most abundant in fruit when it is distilled, and a Christian is most plentiful and powerful in prayer when he weeps:
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whereupon King Dauid saith, I am as a greene Oliue tree in the house of the Lord:
whereupon King David Says, I am as a green Olive tree in the house of the Lord:
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and our Sauiour himselfe went often to the mount of Oliues, where hee offered vp prayers and supplications with strong crying and teares:
and our Saviour himself went often to the mount of Olive, where he offered up Prayers and supplications with strong crying and tears:
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and therefore hee willeth vs also to haue faith as a graint of mustered seed:
and Therefore he wills us also to have faith as a graint of mustered seed:
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now musterd seede you know makes the eyes weepe, so that hee which in prayer hath faith like a graine of musterde seede, hath his eyes also as the fishpooles of Heshbone:
now mustered seed you know makes the eyes weep, so that he which in prayer hath faith like a grain of musterde seed, hath his eyes also as the fishpooles of Heshbone:
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and there Christ sayth as it is in Cantic. 4. 9. Thou hast wounded my heart with one of thine eyes:
and there christ say as it is in Cantic. 4. 9. Thou hast wounded my heart with one of thine eyes:
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it with one, then much more with both.
it with one, then much more with both.
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For as Synesius sayth in his 67. epistle, weeping is more flexible, more forcible to perswade God ▪ and euen to wound his heart,
For as Synesius say in his 67. epistle, weeping is more flexible, more forcible to persuade God ▪ and even to wound his heart,
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then all the eloquence, then all the Rhetorike in the world. Cyprian sayth, quando spiritus hominis aspirat, spiritus Dei suspirat:
then all the eloquence, then all the Rhetoric in the world. Cyprian say, quando spiritus hominis aspirat, spiritus Dei suspirat:
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When the spirit of man sendeth out sighes in prayer, then the spirit of God giueth grace.
When the Spirit of man sends out sighs in prayer, then the Spirit of God gives grace.
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And Ambrose sayth, God lookes that we shuld powre out our teares, that hee might poure out his mercies:
And Ambrose say, God looks that we should pour out our tears, that he might pour out his Mercies:
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As Ezechias lying ficke prayed, and praying turned himselfe towardes the wall and wept:
As Hezekiah lying ficke prayed, and praying turned himself towards the wall and wept:
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and so with weeping as with gunne shot hee battered downe that partition wall which kept Gods coūtenance from him:
and so with weeping as with gun shot he battered down that partition wall which kept God's countenance from him:
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therefore GOD sayd to him, I haue heard thy prayers and thy teares.
Therefore GOD said to him, I have herd thy Prayers and thy tears.
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A strange speech, I haue heard thy prayers, that I vnderstand well enough, but I haue heard thy teares:
A strange speech, I have herd thy Prayers, that I understand well enough, but I have herd thy tears:
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what should bee the meaning of this trow you? haue teares tongues, or can they speake? yes indeede I dare bee bold to speake it, the thunder of the Almighty cānot make such a mightie sound, such a noyse in the eares of man,
what should be the meaning of this trow you? have tears tongues, or can they speak? yes indeed I Dare be bold to speak it, the thunder of the Almighty cannot make such a mighty found, such a noise in the ears of man,
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as the teares of man doe in the eares of God, Psalm. 39. 12. Therefore Dauid both before he had prayed, desired God to heare the voice of his teares:
as the tears of man do in the ears of God, Psalm. 39. 12. Therefore David both before he had prayed, desired God to hear the voice of his tears:
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and also after hee had played, Psal. 6. 8. Hee thanked God, because he had heard the voyce of his weeping:
and also After he had played, Psalm 6. 8. He thanked God, Because he had herd the voice of his weeping:
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for indeede hee also himselfe saith of himselfe, Psalm. 109. I mingled my drinke with weeping:
for indeed he also himself Says of himself, Psalm. 109. I mingled my drink with weeping:
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and where was this drinke of his but in the cuppe of which hee saith in another place, I will take the cuppe of saluation,
and where was this drink of his but in the cup of which he Says in Another place, I will take the cup of salvation,
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and call vpon the name of the Lord: and as Dauid mingled his drinke with weeping, so he mingled his prayer with weeping.and call upon the name of the Lord: and as David mingled his drink with weeping, so he mingled his prayer with weeping.
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Wherfore as Elizeus cast salt into the waters of Iericho, to make them sweet, so must wee salt our prayers with teares to make them sauorie and delightsome to God.
Wherefore as Elisha cast salt into the waters of Jericho, to make them sweet, so must we salt our Prayers with tears to make them savoury and delightsome to God.
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A man can neuer loue himselfe aright, if hee do not sometimes weepe in repentance,
A man can never love himself aright, if he do not sometime weep in Repentance,
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nor his neighbour, that doth not sometimes weepe in preaching, nor God, that doth not sometime weepe in prayer:
nor his neighbour, that does not sometime weep in preaching, nor God, that does not sometime weep in prayer:
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so that wee must not bee like the Stoickes which were neuer moued, then wee shall weepe too little, as this second part sheweth: But weepe.
so that we must not be like the Stoics which were never moved, then we shall weep too little, as this second part shows: But weep.
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The third parte is, VVeepe not but weepe. Which noteth, seeing both the excesse and defect are to be eschued, that therefore the true meane which wee must keepe in weeping, consisteth in this equal intermingling of these two extremities.
The third part is, Weep not but weep. Which notes, seeing both the excess and defect Are to be Eschewed, that Therefore the true mean which we must keep in weeping, Consisteth in this equal intermingling of these two extremities.
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VVeepe not but weepe, both together, weepe not too much saith he, for that is cōtrarie to nature,Weep not but weep, both together, weep not too much Says he, for that is contrary to nature,
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but weepe too little is contrarie to repentance, weepe not too much, for that is contrarie to reason,
but weep too little is contrary to Repentance, weep not too much, for that is contrary to reason,
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but weepe too little, is contrarie to preaching;
but weep too little, is contrary to preaching;
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weepe not too much, for that is contrarie to religion, but weep too little is contrarie to prayer.
weep not too much, for that is contrary to Religion, but weep too little is contrary to prayer.
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Saint Paul charged Timothie to be instant in season & out of season, first in season,
Saint Paul charged Timothy to be instant in season & out of season, First in season,
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then out of season, teaching thereby, that that vnseasonable oportunitie is better then seasonable importunitie, yet to keepe a meane in exhorting, that we must as well vse importunity sometimes,
then out of season, teaching thereby, that that unseasonable opportunity is better then seasonable importunity, yet to keep a mean in exhorting, that we must as well use importunity sometime,
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so it bee in season, as to slack an opportunitie alwaies, though it be out of season.
so it be in season, as to slack an opportunity always, though it be out of season.
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Euen so saith our Sauiour here.
Eve so Says our Saviour Here.
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VVeepe not, but weepe, first, weepe not, then, but weepe: teaching thereby, that not to weepe, is better then to weepe,Weep not, but weep, First, weep not, then, but weep: teaching thereby, that not to weep, is better then to weep,
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yet to keepe a meane in weeping, that wee sometimes in not weeping, weepe, as alwaies in weeping not, weepe.
yet to keep a mean in weeping, that we sometime in not weeping, weep, as always in weeping not, weep.
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For the Apostle sayth, that they which reioyce must be as if they reioyced not: and they that weepe, as though they wept not.
For the Apostle say, that they which rejoice must be as if they rejoiced not: and they that weep, as though they wept not.
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They which reioyce, must bee as if they reioyced not, because (sayth Gregorie, writing vpon the 27. of Iob ) all the ioy which the godlie haue in this life, is as a sower grape gathered out of time.
They which rejoice, must be as if they rejoiced not, Because (say Gregory, writing upon the 27. of Job) all the joy which the godly have in this life, is as a sour grape gathered out of time.
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And Ambrose sayth, the children of God, not only in sorrowe, but in ioy, shed teares, they reioyce as though they reioyced not.
And Ambrose say, the children of God, not only in sorrow, but in joy, shed tears, they rejoice as though they rejoiced not.
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And they that weep must be as if they wept not, because (saith Macarius in his 5. Homilie) euen teares are a cōfort to the righteous. And Ambrose again:
And they that weep must be as if they wept not, Because (Says Macarius in his 5. Homily) even tears Are a Comfort to the righteous. And Ambrose again:
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to thē that are well affected, weeping is a great delight, they weep as though they wept not.
to them that Are well affected, weeping is a great delight, they weep as though they wept not.
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Therefore as certaine heauēly apples haue a sweetish sowernes, and some old wines haue a sowrish sweetnes:
Therefore as certain heavenly Apples have a sweetish sowernes, and Some old wines have a sourish sweetness:
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so our sorrow must be ioyfull, and our ioy sorrowfull: our ioy must be sorrowful, as whē Christ wept, there is a sorrowfull ioy:
so our sorrow must be joyful, and our joy sorrowful: our joy must be sorrowful, as when christ wept, there is a sorrowful joy:
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but Christ wept vpon Palme Sunday, there is a ioyfull sorrowe. For ioyfull sorrowe: When the Israelites eate the Paschall Lambe, there is a ioyfull sorrowe:
but christ wept upon Palm Sunday, there is a joyful sorrow. For joyful sorrow: When the Israelites eat the Paschal Lamb, there is a joyful sorrow:
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but they eate it with sower hearbes, there is a sorrowful ioy. We must bee as weeping, and yet alwayes reioycing:
but they eat it with sour herbs, there is a sorrowful joy. We must be as weeping, and yet always rejoicing:
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and wee must be as reioycing, and yet alwaies weeping, and ioyne both together, Weepe not, but weepe.
and we must be as rejoicing, and yet always weeping, and join both together, Weep not, but weep.
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VVeepe not: This is a fierie speech, as when S. Iohn sayth, Reu. 19. 11. That Christs eyes were as a flame of fire, that is, subiect now to no weeping:Weep not: This is a fiery speech, as when S. John say, Reu. 19. 11. That Christ eyes were as a flame of fire, that is, Subject now to no weeping:
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But weep, this is a watery speech, as when Dauid sayth, I water my couch with my teares:But weep, this is a watery speech, as when David say, I water my couch with my tears:
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so that if wee could reconcile these two speeches together, wee must reconcile fire and water together.
so that if we could reconcile these two Speeches together, we must reconcile fire and water together.
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In Elias his sacrifice, 1. King. 18. 38. there was both fire and water:
In Elias his sacrifice, 1. King. 18. 38. there was both fire and water:
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so that the fire of the Lord cōsumed and licked vp the water of the Altar.
so that the fire of the Lord consumed and licked up the water of the Altar.
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And assuredly, our sorrowfull spirit will be a most acceptable sacrifice to God, as Elias his sacrifice was,
And assuredly, our sorrowful Spirit will be a most acceptable sacrifice to God, as Elias his sacrifice was,
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if we haue both the fire of Aetna, & the water of Nylus: so that the ardent fire of faith will well nigh consume,
if we have both the fire of Aetna, & the water of Nylus: so that the Ardent fire of faith will well High consume,
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and almost burne vp the flowing streame of loue. Augustine in his 21. booke De ciuit ate Dei, cap.
and almost burn up the flowing stream of love. Augustine in his 21. book De Civil ate Dei, cap.
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5. writeth, that there is a fountaine in Epirus, which not onely putteth foorth torches that are lighten,
5. Writeth, that there is a fountain in Epirus, which not only putteth forth Torches that Are lighten,
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but also lighteth torches that are put out.
but also lights Torches that Are put out.
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Fulgentius likewise doth report, that there is an other fountaine in France with boyling much, casteth vp flames of fire.Fulgentius likewise does report, that there is an other fountain in France with boiling much, Cast up flames of fire.
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The fountaine of teares which is in our eyes, must bee like to these two fountaines,
The fountain of tears which is in our eyes, must be like to these two fountains,
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as we may see Psal. 39. 2. and 3. VVhen my sorrow was stirred, my heart was hot within me: there is the torch lightened.
as we may see Psalm 39. 2. and 3. When my sorrow was stirred, my heart was hight within me: there is the torch lightened.
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And while I was musing the fire kindled. And while I was musing the fire kindled.
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VVhen my sorowe was stirred, there is the first foūtaine, my heart was hot within me, there is the torch lightened, and while I was musing, there is the other fountaine, the fire kindled ▪ there is the flame burning.When my sorrow was stirred, there is the First fountain, my heart was hight within me, there is the torch lightened, and while I was musing, there is the other fountain, the fire kindled ▪ there is the flame burning.
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Whereupon one sayth fitly, Nec fluant oculi, nec siccent: Our eyes must neither bee drowned, nor drie:
Whereupon one say fitly, Nec fluant oculi, nec siccent: Our eyes must neither be drowned, nor dry:
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if they want fire, they will bee drowned: if they want water, they will be drie. Therfore, weepe not but weepe:
if they want fire, they will be drowned: if they want water, they will be dry. Therefore, weep not but weep:
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fire and water must goe together, that our eyes be neither drowned nor drie.
fire and water must go together, that our eyes be neither drowned nor dry.
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And this is the right moderation which we must keepe in weeping, as appeareth in this third part:
And this is the right moderation which we must keep in weeping, as appears in this third part:
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VVeepe not, but weepe, both together.Weep not, but weep, both together.
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The fourth part followeth, for me, not too much for my death, for the death of Christ is the death of death, the death of the diuell, the life of himselfe, and the life of mankind:
The fourth part follows, for me, not too much for my death, for the death of christ is the death of death, the death of the Devil, the life of himself, and the life of mankind:
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the reason of all this, is innocencie and righteousnes which maketh first, that as the life of Christ is the life of life,
the reason of all this, is innocence and righteousness which makes First, that as the life of christ is the life of life,
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so the death of Christ is the death of death.
so the death of christ is the death of death.
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Therfore both before his death he chalengeth and threatneth death, saying, Oh death I will be thy death:
Therefore both before his death he challenges and threatens death, saying, O death I will be thy death:
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and also after his death hee derideth & scorneth death, Oh death thou art a drone, where is now thy sting? Aske death any of you I pray you,
and also After his death he derideth & scorneth death, O death thou art a drone, where is now thy sting? Ask death any of you I pray you,
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and say, death howe hast thou lost thy sting? how hast thou lost thy strength? what is the matter that very children doe now contemne thee,
and say, death how hast thou lost thy sting? how hast thou lost thy strength? what is the matter that very children do now contemn thee,
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whereas Kings & euen tyrants did before feare thee? Death will answere, that the onely cause of this, is the death of Christ.
whereas Kings & even Tyrants did before Fear thee? Death will answer, that the only cause of this, is the death of christ.
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When a Bee stingeth a dead bodie hee taketh no hurt, nor loseth his sting: but stinging aliue bodie, oftentimes loseth both his sting and his life too:
When a Bee stingeth a dead body he Takes no hurt, nor loses his sting: but stinging alive body, oftentimes loses both his sting and his life too:
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so death stinginge vs had no harme, but kept his sting still, and tooke hart of grace therby:
so death stinging us had no harm, but kept his sting still, and took heart of grace thereby:
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but when Christ the life of vs all had been once stinged, the sting and strength of the diuel was taken cleane away.
but when christ the life of us all had been once stinged, the sting and strength of the Devil was taken clean away.
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Oh blessed king and Lord of all, who hast so disarmed death that it can doe vs no harme.
O blessed King and Lord of all, who hast so disarmed death that it can do us no harm.
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Before, death was much like a Bugbegger which they fray childrē with, who being masked, iettes it about vp and downe,
Before, death was much like a Bugbegger which they fray children with, who being masked, iettes it about up and down,
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and makes all the people afraid of him, vntill such time as some one lustie fellowe amongst the rest, steps to him and takes a good staffe & cudgelleth him well fauouredly,
and makes all the people afraid of him, until such time as Some one lusty fellow among the rest, steps to him and Takes a good staff & cudgelleth him well favoredly,
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& puls his vizarde frō his face, & makes him knowne to the whole world: and then whereas before lustie and tawle men were afraide of him:
& puls his vizarde from his face, & makes him known to the Whole world: and then whereas before lusty and tawle men were afraid of him:
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now euery childe mockes him and laugheth him to scorne, and stand pointing at him. Oh Blessed Christ, who by thy death hast thus dismasked death.
now every child mocks him and Laugheth him to scorn, and stand pointing At him. O Blessed christ, who by thy death hast thus dismasked death.
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Christ was layd in the dust for starke dead, and the diuell trampled vpon him:
christ was laid in the dust for stark dead, and the Devil trampled upon him:
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but hee vpon Easter daie started vp, and like a lyon of the tribe of Iuda, he trampled the souldiers the diuels apes vnder his seete:
but he upon Easter day started up, and like a Lion of the tribe of Iuda, he trampled the Soldiers the Devils Apes under his feet:
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as apes at the first play with the lyon and the libard, still thinking them to bee asleepe,
as Apes At the First play with the Lion and the libard, still thinking them to be asleep,
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vntill they trample and treade him vnder their feete.
until they trample and tread him under their feet.
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As the Chameleon spying a serpent sitting vnder a tree, getteth vp into the same tree,
As the Chameleon spying a serpent sitting under a tree, gets up into the same tree,
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and letteth downe a fine thread out of his mouth, smaller then the spiders thread with a drop of blood at the bottome, more cleere then any pearle, which falling on the serpent killeth him.
and lets down a fine thread out of his Mouth, smaller then the spiders thread with a drop of blood At the bottom, more clear then any pearl, which falling on the serpent kills him.
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So Christ like a Chameleon climeth vp into the tree of his crosse, and seeing the diuell that olde serpent sitting vnder the tree, lets downe a threade with blood at the bottome thereof, more cleerer then any pearle, the least drop whereof straight way killeth the diuell.
So christ like a Chameleon climeth up into the tree of his cross, and seeing the Devil that old serpent sitting under the tree, lets down a thread with blood At the bottom thereof, more clearer then any pearl, the least drop whereof straight Way kills the Devil.
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Christ standing afore at the tree of his crosse, cloathed himselfe in a blood red garment, whō when the diuell saw, he ranne swiftly against Christ with his hornes, Christ perceiued him steppeth aside,
christ standing afore At the tree of his cross, clothed himself in a blood read garment, whom when the Devil saw, he ran swiftly against christ with his horns, christ perceived him steppeth aside,
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and so the diuell runneth his hornes into Christ his crosse, and there they stick fast.
and so the Devil Runneth his horns into christ his cross, and there they stick fast.
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A dragon for a time may triumph ouer the Elephant, but at the last the Elephant bringeth downe the Dragon with him:
A dragon for a time may triumph over the Elephant, but At the last the Elephant brings down the Dragon with him:
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so the diuell that ancient dragon, may for a time bee doing with Christ, but at the last hee killeth him.
so the Devil that ancient dragon, may for a time be doing with christ, but At the last he kills him.
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He that felleth a tree vpon which the sunne shineth, may wel cut the tree, but hee cannot hurt the sunne:
He that feeleth a tree upon which the sun shines, may well Cut the tree, but he cannot hurt the sun:
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He that powreth water vpon an iron that is red hotte, may well quench the heate, but cannot hurt the iron:
He that poureth water upon an iron that is read hot, may well quench the heat, but cannot hurt the iron:
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so the diuell could not hurt the sonne of righteousnes Christ Iesus: and hot iron is too hard a morfell for the diuell to digest.
so the Devil could not hurt the son of righteousness christ Iesus: and hight iron is too hard a morfell for the Devil to digest.
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Those barbarous people called NONLATINALPHABET which feede onely vpon rawe flesh;
Those barbarous people called which feed only upon raw Flesh;
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especially of men, if they eate a peece of rosted meate, they surfet of it and dye:
especially of men, if they eat a piece of roasted meat, they surfeit of it and die:
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and so the right NONLATINALPHABET ▪ the only deuourer of all mankind, death I meane, tasting of Christs flesh, by finding it not to bee rawe but wholsome ▪ and heauenly meate indeed, presently tooke a surfet of it and within three dayes dyed.
and so the right ▪ the only devourer of all mankind, death I mean, tasting of Christ Flesh, by finding it not to be raw but wholesome ▪ and heavenly meat indeed, presently took a surfeit of it and within three days died.
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For euen as when Iudas had receiued a sop at Christs hands, anon after, his bowels gushed out:
For even as when Iudas had received a sop At Christ hands, anon After, his bowels gushed out:
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In like sort, death being so saucie as to snatch a sop (as it were) of Christs flesh,
In like sort, death being so saucy as to snatch a sop (as it were) of Christ Flesh,
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and a little bitte of his bodie, was by and by like Iudas choaked and strangled with it:
and a little bit of his body, was by and by like Iudas choked and strangled with it:
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and faine to yeelde it vp againe, when Christ on Easter day reuiued.
and feign to yield it up again, when christ on Easter day revived.
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Death (I wisse) had not been brought vp so daintilie before, nor vsed to such manner of meates,
Death (I wiss) had not been brought up so daintily before, nor used to such manner of Meats,
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but alwaies had his pray either with Methridates daughters, vpon the poyson of sinne, or els with Noahs crow, vpō the carrion of corruption.
but always had his prey either with Mithridates daughters, upon the poison of sin, or Else with Noahs crow, upon the carrion of corruption.
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Wherefore now (saith Fulgentius ) death did indeed taste of Christ ▪ but could not swallow him vp, & digest it.
Wherefore now (Says Fulgentius) death did indeed taste of christ ▪ but could not swallow him up, & digest it.
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Contrariwise, Christ as soone as hee had but a little taste of death, eftsoone did deuoure death,
Contrariwise, christ as soon as he had but a little taste of death, eftsoon did devour death,
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& so the deat of Christ by reason of righteousnes, is the death of death.
& so the Deat of christ by reason of righteousness, is the death of death.
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It is also the death of the diuell, as the Apostle sayth, By his death he did not onely ouercome death,
It is also the death of the Devil, as the Apostle say, By his death he did not only overcome death,
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but him which had the power of death, that is, the diuell.
but him which had the power of death, that is, the Devil.
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Diuers ancient Fathers note that the Virgin Mary was maried, that the diuell might be deceiued:
Diverse ancient Father's note that the Virgae Mary was married, that the Devil might be deceived:
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for hee knew well enought that Christ should bee borne of a Virgin:
for he knew well enough that christ should be born of a Virgae:
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but he neuer suspected that blessed Mary was a Virgin, considering she was bettothed to Ioseph. Therefore hee did not lye in waite, to destroy the seede of the woman,
but he never suspected that blessed Marry was a Virgae, considering she was bettothed to Ioseph. Therefore he did not lie in wait, to destroy the seed of the woman,
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so as other wise he would, if he had by a whoore or wife any such thing:
so as other wise he would, if he had by a whore or wife any such thing:
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so that the birth of Christ did cosen the diuell, but the death of Chrsit did conquer the diuel,
so that the birth of christ did Cousin the Devil, but the death of Christ did conquer the Devil,
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and that much more gloriouslie when the temple of his bodie was vpon the pinacle of the crosse,
and that much more gloriously when the temple of his body was upon the pinnacle of the cross,
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then when he himselfe was vpon the pinacle of the temple:
then when he himself was upon the pinnacle of the temple:
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for when he was vpon the temple, his words spake better things then Salomon: but when he was vpon the crosse, his bloud spake better things thē the bloud of Abel: there his words came frō his lungs out of his mouth,
for when he was upon the temple, his words spoke better things then Solomon: but when he was upon the cross, his blood spoke better things them the blood of Abel: there his words Come from his lungs out of his Mouth,
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but here his bloud came from his hart out of his side, and there hee fought standing lustily to it, and withstanding:
but Here his blood Come from his heart out of his side, and there he fought standing lustily to it, and withstanding:
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so then he would not throwe down himself, but here he skirmished, the diuel yeelding & humbling himself to the death of Christ,
so then he would not throw down himself, but Here he skirmished, the Devil yielding & humbling himself to the death of christ,
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& there the diuell went vp vnto him vnto the top of an high mountaine, & so (as I may saye) bad him lose at his owne gole:
& there the Devil went up unto him unto the top of an high mountain, & so (as I may say) bade him loose At his own goal:
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but here Christ himselfe descended into hell, and so spoyled principalities and powers, and slew the great Leuiathan in the very bottome of his owne bottomlesse pit.
but Here christ himself descended into hell, and so spoiled principalities and Powers, and slew the great Leviathan in the very bottom of his own bottomless pit.
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For the diuell like a greedie rauenous fish, nibbing at the baite of Christs bodie, as Damascen speaketh, was pearced through, and twitched vp with the hooke of his deitie.
For the Devil like a greedy ravenous Fish, nibbing At the bait of Christ body, as Damascene speaks, was pierced through, and twitched up with the hook of his deity.
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Hence it is that before Christs passion, Peter tooke money out of a fishes mouth to pay his tribute:
Hence it is that before Christ passion, Peter took money out of a Fish Mouth to pay his tribute:
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and also after Christ his passion, the Disciples boyled a fish for him to feede vpon:
and also After christ his passion, the Disciples boiled a Fish for him to feed upon:
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whereby we see that as Christ made a fish paye tribute to Caesar, so hee made the diuell also paye tribute to death for him:
whereby we see that as christ made a Fish pay tribute to Caesar, so he made the Devil also pay tribute to death for him:
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and that the diuell while he wēt about to catch the good fish Iesus Christ, Gods sonne, the Sauiour (as the letters of NONLATINALPHABET seuerally signifie) was himselfe caught, yea also killed by Christ:
and that the Devil while he went about to catch the good Fish Iesus christ, God's son, the Saviour (as the letters of severally signify) was himself caught, yea also killed by christ:
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so that all the while our Sauiour was buried in the graue, the diuell was boyled in hell.
so that all the while our Saviour was buried in the graven, the Devil was boiled in hell.
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Wherfore as it was bootlesse for Goliah to brandish his speare against Dauid: so it little auailed the diuell, to shake the speare likewise in the hand of the soldier, against the heart of Christ:
Wherefore as it was bootless for Goliath to brandish his spear against David: so it little availed the Devil, to shake the spear likewise in the hand of the soldier, against the heart of christ:
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For as Dauid hauing heard Goliah prating and talke his pleasure, yet when they came to the poynt, at the first stroke ouerthrewe him:
For as David having herd Goliath prating and talk his pleasure, yet when they Come to the point, At the First stroke overthrew him:
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so Christ with the very same speare, which gaue him a little venue in comparison,
so christ with the very same spear, which gave him a little venue in comparison,
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or but a fillip on the side, which was soone after recured, gaue the diuell soone after a deadly wound in his forehead, which he shall neuer bee able to claw off againe.
or but a fillip on the side, which was soon After recured, gave the Devil soon After a deadly wound in his forehead, which he shall never be able to claw off again.
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And again, as Dauid hackt off the Giants head with his owne sword:
And again, as David hacked off the Giants head with his own sword:
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so Christ wrested that shaking sword out of the Cherubines hands, and therewith chopt off the serpents head:
so christ wrested that shaking sword out of the Cherubim hands, and therewith chopped off the Serpents head:
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and so, the death of Christ by reason of righteousnes, is the death of the diuell.
and so, the death of christ by reason of righteousness, is the death of the Devil.
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It is on the other side the life of himselfe.
It is on the other side the life of himself.
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That noble Eunuch riding in his coach, read in Esay that Christ was silent before his death,
That noble Eunuch riding in his coach, read in Isaiah that christ was silent before his death,
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as the lambe before the shearer: He saith not, as a lambe before the butcher, but before the shearer:
as the lamb before the shearer: He Says not, as a lamb before the butcher, but before the shearer:
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insinuating, that death did not kill Christ, but sheare him a little. Neither yet had death Christs fleece when he was shorne:
insinuating, that death did not kill christ, but shear him a little. Neither yet had death Christ fleece when he was shorn:
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for Christ taking to him a sponge full of vineger, Ioh. 19. 29. that was full of our sharpe and sower sinnes, did giue vs for it, purple wooll full of bloud, Hebr. 9. 19. that is, full of his pure and perfect iustice,
for christ taking to him a sponge full of vinegar, John 19. 29. that was full of our sharp and sour Sins, did give us for it, purple wool full of blood, Hebrew 9. 19. that is, full of his pure and perfect Justice,
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and indeede the onely liuerie which Christ our Lord and master giueth to his seruants, is a coate made of purple wooll.
and indeed the only livery which christ our Lord and master gives to his Servants, is a coat made of purple wool.
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The iust (saith Dauid ) shall florish like a palme tree:
The just (Says David) shall flourish like a palm tree:
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Christ is that true NONLATINALPHABET, that true palme tree, who although he bare al the burdens of sinne in the world vpon his backe,
christ is that true, that true palm tree, who although he bore all the burdens of sin in the world upon his back,
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yet then he doth most flourish of all, euen as Camamile the more it is trod vpon, the more it groweth and florisheth.
yet then he does most flourish of all, even as Chamomile the more it is trod upon, the more it grows and flourisheth.
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And as the palme tree hath many weights aboue, & many snakes beneath, and yet may truely say of it selfe, Nec premor, nec perimor:
And as the palm tree hath many weights above, & many snakes beneath, and yet may truly say of it self, Nec premor, nec perimor:
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I am neither by the weights of the bowes ouermuch laden and pressed downe, nor by the snakes below eaten vp, or consumed:
I am neither by the weights of the bows overmuch laden and pressed down, nor by the snakes below eaten up, or consumed:
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So Christ neither by the weight of Gods wrath aboue, is ouercharged, nor by the heauines of our sinnes, pressed downe:
So christ neither by the weight of God's wrath above, is overcharged, nor by the heaviness of our Sins, pressed down:
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but like the Swanne, singeth sweetest when his death is neerest. The Prophet Dauid sayth, that God giueth his snowe like wooll:
but like the Swan, sings Sweetest when his death is nearest. The Prophet David say, that God gives his snow like wool:
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but we may turne the sentence and say, that Christ giueth his wooll like snowe.
but we may turn the sentence and say, that christ gives his wool like snow.
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For as snow couereth the ground, when it is rugged and deformed, so Christs coate without seame, couereth our sinnes:
For as snow Covereth the ground, when it is rugged and deformed, so Christ coat without seam, Covereth our Sins:
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and though they were as crimson, yet maketh he them white as snow.
and though they were as crimson, yet makes he them white as snow.
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And as Gedeons fleece when it was moyste, the earth was drie, but when it was drie, the earth was moyste,
And as Gedeons fleece when it was moist, the earth was dry, but when it was dry, the earth was moist,
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so when Christes fleece was moyste as a greene tree, then were all wee drie like rotten stickes:
so when Christ's fleece was moist as a green tree, then were all we dry like rotten sticks:
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but when Christ his fleece was drie, (all the blood and water, being wringed out of his pretious side) then were we moystened with his grace;
but when christ his fleece was dry, (all the blood and water, being wringed out of his precious side) then were we moistened with his grace;
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therefore, seeing Christs fleece fell not to deaths lotte when he was shorne, but we haue it, who beleeue in him, it followeth, that neither death was the better,
Therefore, seeing Christ fleece fell not to death's lot when he was shorn, but we have it, who believe in him, it follows, that neither death was the better,
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nor Christ the worse, but as a lambe is much more nimble and liuelie for shearing,
nor christ the Worse, but as a lamb is much more nimble and lively for shearing,
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so this shearing of Christ was a kinde of quickning to him, and only a trimming to him,
so this shearing of christ was a kind of quickening to him, and only a trimming to him,
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before hee ascended to his father, as Ioseph was trimmed and powled before he went to Pharaoh.
before he ascended to his father, as Ioseph was trimmed and powled before he went to Pharaoh.
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When Adam slept his side was opened, when Christ died his side was opened:
When Adam slept his side was opened, when christ died his side was opened:
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Adams side being opened, flesh and bone was taken out, Christs side being opened, water and blood was taken out.Adams side being opened, Flesh and bone was taken out, Christ side being opened, water and blood was taken out.
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Of Adams flesh and bone the woman was built, of Christs water & blood the church is built:
Of Adams Flesh and bone the woman was built, of Christ water & blood the Church is built:
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so the death of Christ is nothing els but the sleepe of Adam, for as hee himselfe sayth of the damsels death, The damsell is not dead but sleepeth:
so the death of christ is nothing Else but the sleep of Adam, for as he himself say of the damsels death, The damsel is not dead but Sleepeth:
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so he sayth of his own death, I layd me downe to sleepe, and rose up againe, for the Lorde susteined mee.
so he say of his own death, I laid me down to sleep, and rose up again, for the Lord sustained me.
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And in another place, when the father saide to his sonne, Awake my glorie, awake my lute and harpe? God the Sonne answers to his Father, I will awake right early.
And in Another place, when the father said to his son, Awake my glory, awake my lute and harp? God the Son answers to his Father, I will awake right early.
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That vessell, which Peter saw in a traunce, which was let downe from heauen vnto the earth,
That vessel, which Peter saw in a trance, which was let down from heaven unto the earth,
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and knit to the foure corners, and had all kind of beasts in it, did betoken Christ:
and knit to the foure corners, and had all kind of beasts in it, did betoken christ:
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Christ came downe from heauen vnto the earth, and his glory is knit vp by the foure Euangelists:
christ Come down from heaven unto the earth, and his glory is knit up by the foure Evangelists:
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and hee hath made Iewes and Gentiles, yea, all nations one in himselfe.
and he hath made Iewes and Gentiles, yea, all Nations one in himself.
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Now saith Cassianus, it is worth the marking, which the spirit of God sayth, Not that the vessell was a great sheete, but like a great sheete:
Now Says Cassian, it is worth the marking, which the Spirit of God say, Not that the vessel was a great sheet, but like a great sheet:
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a sheete may signifie either sleepe or death, but neither was Peters vessell a sleepe, though it were like a sheete:
a sheet may signify either sleep or death, but neither was Peter's vessel a sleep, though it were like a sheet:
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neither was Christs bodie dead, though it were lapt in a sheete: For wee our selues cannot so properly bee sayd to liue in our first birth, as in our second birth:
neither was Christ body dead, though it were leapt in a sheet: For we our selves cannot so properly be said to live in our First birth, as in our second birth:
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and Christ his life when hee lay in the new wombe, in which neuer any other was conceiued, is nothing to his life,
and christ his life when he lay in the new womb, in which never any other was conceived, is nothing to his life,
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when hee slept in a new tombe, in whihc neuer any other was buried.
when he slept in a new tomb, in whihc never any other was buried.
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Therefore as Iacob trauailing towards Haran, when hee had layde stones vnder his head, and taken a nap by the way after his tedious iourney;
Therefore as Iacob travailing towards Haran, when he had laid stones under his head, and taken a nap by the Way After his tedious journey;
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so Christ trauailing towardes heauen, when hee had slept a little in a stonie sepulchre, which was hewen out of a rocke, liued yet most princely after his painful passion.
so christ travailing towards heaven, when he had slept a little in a stony Sepulchre, which was hewn out of a rock, lived yet most princely After his painful passion.
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Tell me, where did Ionas liue? in the hatches of the ship, or in the bellie of the whale? in the hatches of the shippe? why? that was nothing,
Tell me, where did Ionas live? in the Hates of the ship, or in the belly of the whale? in the Hates of the ship? why? that was nothing,
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but to liue in the bellie of the whale, when the marriners were in danger vpon the water, Ionas was most safe vnder the water:
but to live in the belly of the whale, when the Mariners were in danger upon the water, Ionas was most safe under the water:
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this indeede was somewhat, who euer sawe such a wonder? The waues whereof, one while hoysted vp to the highest clowdes,
this indeed was somewhat, who ever saw such a wonder? The waves whereof, one while hoisted up to the highest Clouds,
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an other while hurled downe to the neathermost depth:
an other while hurled down to the nethermost depth:
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Ionas himselfe being all this while in the very gulfe of destruction, and yet not a haire the worse. Christs case was the same:Ionas himself being all this while in the very gulf of destruction, and yet not a hair the Worse. Christ case was the same:
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as Ionas was in the bellie of the whale three dayes and three nightes: so, and so long was the sonne of man in the bowels of the earth,
as Ionas was in the belly of the whale three days and three nights: so, and so long was the son of man in the bowels of the earth,
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yet hee had no more hurt then Ionas had. But he liued better vnder the earth, then wee can vpon the earth:
yet he had no more hurt then Ionas had. But he lived better under the earth, then we can upon the earth:
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and he liued better in death, then we doe in life.
and he lived better in death, then we do in life.
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Tell mee, where did Daniel liue? in the kings court, or in the lyons den? in the Kinges court? why? any man might haue liued there,
Tell me, where did daniel live? in the Kings court, or in the lyons den? in the Kings court? why? any man might have lived there,
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but to liue in the lyons den, when the mouth of the den was shut, and the mouthes of the lyons open:
but to live in the lyons den, when the Mouth of the den was shut, and the mouths of the lyons open:
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this indeede was the life of an Angell and no man.
this indeed was the life of an Angel and no man.
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What king could euer haue made lyons attende and waite vpon him? yet here you might haue seene Daniel sitting in the middest of many hungry lyons,
What King could ever have made lyons attend and wait upon him? yet Here you might have seen daniel sitting in the midst of many hungry lyons,
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when as the lyons lay downe at his feete couching and crouching before him, and adored their owne pray cast vnto thē, which otherwise they would haue wooried,
when as the lyons lay down At his feet couching and crouching before him, and adored their own prey cast unto them, which otherwise they would have wooried,
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and being beastes, became men in humanitie towards this Saint: seeing men became beastes in crueltie against him.
and being beasts, became men in humanity towards this Saint: seeing men became beasts in cruelty against him.
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The same reason was in Christ, Christs sepulchre was sealed vp as well as Daniels den:
The same reason was in christ, Christ Sepulchre was sealed up as well as Daniel's den:
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and hee sayth also of himselfe in a Psal. My soule is amongst lyons:
and he say also of himself in a Psalm My soul is among lyons:
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these lyons were the terrours of death, and horror of hell, yet he tooke no more hurt then Daniel did,
these lyons were the terrors of death, and horror of hell, yet he took no more hurt then daniel did,
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but brake the chaynes into fitters, and the gates of hell into shiuers, and then most gloriouslie triumphed;
but brake the chains into fitters, and the gates of hell into shivers, and then most gloriously triumphed;
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and so the death of Christ by reason of righteousnesse is the life of himselfe. It is lastly the life of man:
and so the death of christ by reason of righteousness is the life of himself. It is lastly the life of man:
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when Christs speare had opened the way of life, which the cherubins sword stopped vp: then sayth he, This day shalt thou bee with me in paradise.
when Christ spear had opened the Way of life, which the Cherubim sword stopped up: then say he, This day shalt thou be with me in paradise.
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Adam and Eue both in one day were expelled out of paradise:Adam and Eve both in one day were expelled out of paradise:
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Christ and the theese both in one day were receiued into paradise, yea both in one houre:
christ and the these both in one day were received into paradise, yea both in one hour:
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for about noone, when the wind blew, Gen. 3. 8. Adam and Eue were expelled,
for about noon, when the wind blew, Gen. 3. 8. Adam and Eve were expelled,
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and so about the sixt houre that is about twelue of the clocke in the day time, Gen. 3. 44. vers.
and so about the sixt hour that is about twelue of the clock in the day time, Gen. 3. 44. vers.
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Christ and the theese were receiued:
christ and the these were received:
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Christ saying vnto the theefe while hee did draw him vp into paradise, Osea 11. 4. I draw thee with the cordes of man, euen with bands of loue:
christ saying unto the thief while he did draw him up into paradise, Hosea 11. 4. I draw thee with the cords of man, even with bans of love:
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but the Septuagints translate the hebrue word NONLATINALPHABET, that is, with the destruction of a man,
but the Septuagints translate the hebrew word, that is, with the destruction of a man,
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as if he shuld say, I do so deerely loue thee, that I am contēt my selfe to bee destroyed, that thou maist bee saued;
as if he should say, I do so dearly love thee, that I am content my self to be destroyed, that thou Mayest be saved;
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my selfe to die, that thou maist liue. I doe draw thee with the destruction of a man, euen with bāds of loue:
my self to die, that thou Mayest live. I do draw thee with the destruction of a man, even with bans of love:
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so that the theefe which saw his own wounds, & death in Christs bodie, did see also Christs sauing health,
so that the thief which saw his own wounds, & death in Christ body, did see also Christ Saving health,
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and life in his owne bodie, as Alcuinus noteth vpō the sixt of Iohn, Assumpsit vit a mortem, vt mors acciperet vitam:
and life in his own body, as Alcuin notes upon the sixt of John, Assumpsit vit a mortem, vt mors acciperet vitam:
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when the liuing Lord dyed, then the dying theefe liued. Notably sayth the Prophet Dauid in one of his Psalmes:
when the living Lord died, then the dying thief lived. Notably say the Prophet David in one of his Psalms:
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The breath of our nostrilles Christ the Lorde is taken in our sinnes, to whom we sayd, Wee shall liue in his shadowe ▪ if Christ bee the breath of our nostrilles, then hee is our life:
The breath of our nostrils christ the Lord is taken in our Sins, to whom we said, we shall live in his shadow ▪ if christ be the breath of our nostrils, then he is our life:
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and againe, If wee liue in his shadow, then we liue in his death, for where there is breath in a shadow, there is life in death.
and again, If we live in his shadow, then we live in his death, for where there is breath in a shadow, there is life in death.
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Now, as the ouershadowing of the Holie ghost was the life of Christ; so the ouershadowing of Christ, is the life of man.
Now, as the overshadowing of the Holy ghost was the life of christ; so the overshadowing of christ, is the life of man.
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And as Peters shadowe gaue health to the sicke; so Christs shadowe giueth life to the dead:
And as Peter's shadow gave health to the sick; so Christ shadow gives life to the dead:
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yea a thousand times rather Christs thē Peters. Elias his spirit was doubled vpō Elizeus, because Elias being aliue restored some to life:
yea a thousand times rather Christ them Peter's. Elias his Spirit was doubled upon Elisha, Because Elias being alive restored Some to life:
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but Elizeus (as Ierome sayth) being dead, raised vp one from the dead.
but Elisha (as Jerome say) being dead, raised up one from the dead.
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Peters spirit was doubled vpon Christ, because Peter being aliue, was a Phisition vnto the liuing:Peter's Spirit was doubled upon christ, Because Peter being alive, was a physician unto the living:
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but Christ (as Chryso stome sayth) being dead, was a Phisition to the dead:
but christ (as Chryso stome say) being dead, was a physician to the dead:
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or rather indeede in this cōparison there is no comparison:
or rather indeed in this comparison there is no comparison:
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but as Peters spirit, was a shadowe to Christ his spirit, so Peters shadowe was nothing to Christs death.
but as Peter's Spirit, was a shadow to christ his Spirit, so Peter's shadow was nothing to Christ death.
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Arnobius vpō these words, Despise not the worke of thine owne hands, writeth thus: We are the worke of thy hands, seeing we are thy workmanship.Arnobius upon these words, Despise not the work of thine own hands, Writeth thus: We Are the work of thy hands, seeing we Are thy workmanship.
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Now, because the work of thy hands, was destroyed by the worke of our hands,
Now, Because the work of thy hands, was destroyed by the work of our hands,
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therefore were thy hands nayled to the crosse for our sins, that those hands of thine might repaire the workes of thy hāds by the tree of the crosse, which was destroyed by the tree of concupiscēce: thus farre he.
Therefore were thy hands nailed to the cross for our Sins, that those hands of thine might repair the works of thy hands by the tree of the cross, which was destroyed by the tree of concupiscence: thus Far he.
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Whereby we may gather, that the fruit of the tree of knowledge of good and euill, is euill, that is death:
Whereby we may gather, that the fruit of the tree of knowledge of good and evil, is evil, that is death:
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but the fruite of the tree of the crosse of Christ is life euerlasting.
but the fruit of the tree of the cross of christ is life everlasting.
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And therefore as honey being found in a dead lyon, the death of the lyon was the sustenance of Sampson: so Christi fel, nostrum mel: Christs gall is our honey:
And Therefore as honey being found in a dead Lion, the death of the Lion was the sustenance of Sampson: so Christ fell, nostrum mel: Christ Gall is our honey:
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and the bitter death of Christ by reason of righteousnes, is the sweete life of mankinde.
and the bitter death of christ by reason of righteousness, is the sweet life of mankind.
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When Ezechias was sicke, the Sunne went backwards:
When Hezekiah was sick, the Sun went backwards:
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but that going backwards of the Sun, was no hurt to Ezechias: for thereby he had 15. yeares added to his life:
but that going backwards of the Sun, was no hurt to Hezekiah: for thereby he had 15. Years added to his life:
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So the sunne of righteousnes, his going backwards was the better for vs, though he was debased for vs. Thou madest him lower then the angels, as Dauid saith:
So the sun of righteousness, his going backwards was the better for us, though he was debased for us Thou Madest him lower then the Angels, as David Says:
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there the sunne of righteousnes is lower ten degrees then the angels, for our sakes. And in another place:
there the sun of righteousness is lower ten Degrees then the Angels, for our sakes. And in Another place:
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What is man that thou art so mindfull of him, or the sonne of man that thou so regardest him? There he is ten degrees inferiour to man.What is man that thou art so mindful of him, or the son of man that thou so regardest him? There he is ten Degrees inferior to man.
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A liue dogge is better then a dead lyon: there he is ten degrees lower then the wormes.
A live dog is better then a dead Lion: there he is ten Degrees lower then the worms.
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Plinie reporteth that there was a Diall set vp in Campus Martius, which was to continue 30. yeres, wherby they might know the course of the Sunne:Pliny Reporteth that there was a Dial Set up in Campus Martius, which was to continue 30. Years, whereby they might know the course of the Sun:
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yet (as he reporteth) it did not agree with the Sunne for the space of all those thirtie yeares.
yet (as he Reporteth) it did not agree with the Sun for the Molle of all those thirtie Years.
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In the death of Christ we might haue seene such a Dial, the Sunne did not alwaies agree with the Diall:
In the death of christ we might have seen such a Dial, the Sun did not always agree with the Dial:
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the better for vs. Christ is that tender Pellican, who by wounding his owne breast, doth restore his owne to life againe by his bloud.
the better for us christ is that tender Pelican, who by wounding his own breast, does restore his own to life again by his blood.
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I came (sayth Christ) that men might haue life, and that they might haue life more aboundantly.
I Come (say christ) that men might have life, and that they might have life more abundantly.
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What is that more aboundantly? but only this, that wee haue more life in the death of Christ,
What is that more abundantly? but only this, that we have more life in the death of christ,
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then euer wee lost in the death of Adam. O falix culpa quae talem meruit redemptorem:
then ever we lost in the death of Adam. O Felix culpa Quae talem meruit redemptorem:
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Happie Adam (sayth Gregorie ) that euer he sinned, because that we by his sinne, haue grace superabounding.
Happy Adam (say Gregory) that ever he sinned, Because that we by his sin, have grace superabounding.
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As Peters spirit was but a shadowe to Christs spirit, so Peters death was but a shadow to Christs death:
As Peter's Spirit was but a shadow to Christ Spirit, so Peter's death was but a shadow to Christ death:
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And as the death of a lyon was the life of Sampson, so the death of Christ is the life of man.
And as the death of a Lion was the life of Sampson, so the death of christ is the life of man.
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Thus you see that the death of Christ is the death of death, the death of the diuell, the life of himselfe, and the life of man:
Thus you see that the death of christ is the death of death, the death of the Devil, the life of himself, and the life of man:
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and therefore he sayth in this fourth parte, Not too much for my death: For me. Now the fift part followeth:
and Therefore he say in this fourth part, Not too much for my death: For me. Now the fift part follows:
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For your selues: Not too little for your owne life:For your selves: Not too little for your own life:
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for the life of man is the life of death, the life of the diuell, the death of himselfe, the death of Christ:
for the life of man is the life of death, the life of the Devil, the death of himself, the death of christ:
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the reason of all this is iniquitie and sinne, which euen in Christes deare friends (sayth Bernard ) is cast downe, but not cast out.
the reason of all this is iniquity and sin, which even in Christ's deer Friends (say Bernard) is cast down, but not cast out.
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Therefore though sinne cannot reigne in vs, yet it will alwaies dwell in vs:
Therefore though sin cannot Reign in us, yet it will always dwell in us:
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for it is so bred in our bones, that vntil our bones bee with Iosephs bones carried out of Egypt, that is, out of the world, sinne cannot bee carried out of our bones.
for it is so bred in our bones, that until our bones be with Joseph's bones carried out of Egypt, that is, out of the world, sin cannot be carried out of our bones.
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One recordeth that the Romanes got such a victorie ouer Chos•oes, that he made a law that neuer after any King of Persia should euer warre against the Romanes.
One recordeth that the Romans god such a victory over Chos•oes, that he made a law that never After any King of Persiam should ever war against the Romans.
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Wee cannot possiblie subdue sinne in such sort, but doe we what wee can doe, sinne will alwaies be a Iebusite, a borderer,
we cannot possibly subdue sin in such sort, but do we what we can do, sin will always be a Iebusite, a borderer,
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yea a traytor, rebelling against the spirit:
yea a traitor, rebelling against the Spirit:
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which maketh the life of man to be (as Chrysostome sayth) a debt as it were owing, and due to death.
which makes the life of man to be (as Chrysostom say) a debt as it were owing, and due to death.
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For the diuell is the father of sinne, and sinne is the mother of death Hereupon S. Iames sayth:
For the Devil is the father of sin, and sin is the mother of death Hereupon S. James say:
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Sinne when it is finished, trauelling with childbirth (as I may say) bringeth foorth death:
Sin when it is finished, travelling with childbirth (as I may say) brings forth death:
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For euen as a man commeth into a house by a gate, so death came into the world by sinne.
For even as a man comes into a house by a gate, so death Come into the world by sin.
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The corruption of our flesh did not make our soules sinfull, but the sinne of our soule made the flesh corruptible.
The corruption of our Flesh did not make our Souls sinful, but the sin of our soul made the Flesh corruptible.
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Whereupon Lactantius calleth sinne, Pabulu• mortis, the reliefe or the foode of death.
Whereupon Lactantius calls sin, Pabulu• mortis, the relief or the food of death.
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As a fire goeth out when al the fuell is spent, but burneth as long as that lasteth:
As a fire Goes out when all the fuel is spent, but burns as long as that lasteth:
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so death dyeth when sinne ceaseth: but where sinne aboundeth, there death rageth.
so death Dies when sin ceases: but where sin Aboundeth, there death rages.
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The Prophet Abacucke sinning not, death was so farre from him, that he was able to flye without wings:
The Prophet Habakkuk sinning not, death was so Far from him, that he was able to fly without wings:
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but King Asa sinning, death was so neere to him, that hee was not able to stand vpon his feet.
but King Asa sinning, death was so near to him, that he was not able to stand upon his feet.
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Nay, you may see this in one and the selfe same man, Moses, who sinning not, death could not meere with him in the bottome of the red sea:
Nay, you may see this in one and the self same man, Moses, who sinning not, death could not mere with him in the bottom of the read sea:
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but sinning, death did seaze vpon him in the top of Mount Nebo: so that the life of man, by reason of sinne, is the life of death.
but sinning, death did seize upon him in the top of Mount Nebo: so that the life of man, by reason of sin, is the life of death.
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It is also the life of the diuel. As one saith: Tot crimina, tot daemona:
It is also the life of the Devil. As one Says: Tot Crimes, tot daemona:
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euery man hath as many diuels in him, as he hath euils, euery sinne being sufficient to maintaine a diuell.
every man hath as many Devils in him, as he hath evils, every sin being sufficient to maintain a Devil.
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The godly finding no ioy on earth, haue their conuersation in heauen: but Sathan finding no ioy in hell, hath his conuersation on earth.
The godly finding no joy on earth, have their Conversation in heaven: but Sathan finding no joy in hell, hath his Conversation on earth.
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So that the earth is a hell vnto vs, but a heauen to him.
So that the earth is a hell unto us, but a heaven to him.
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Here he hath his liuing, as it was sayd in the beginning, Thou shalt eate the dust of the earth, all the daies of thy life.
Here he hath his living, as it was said in the beginning, Thou shalt eat the dust of the earth, all the days of thy life.
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This dust (sayth Macarius ) is the diuels diet.
This dust (say Macarius) is the Devils diet.
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And therefore as a scalde curre watcheth for a bone, so he goeth about daily seeking whom he may deuour,
And Therefore as a scalde cur watches for a bone, so he Goes about daily seeking whom he may devour,
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& waiteth continually vntill the godly shake off the dust of their feete, that is, shaketh off some sinne which they haue gotten by walking in the world, that then he may lick it vp.
& waits continually until the godly shake off the dust of their feet, that is, shakes off Some sin which they have got by walking in the world, that then he may lick it up.
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It is meate and drinke to him to see vs sinne:
It is meat and drink to him to see us sin:
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he loues alife to see vs sinne, euen as cursed Cham did to see Noahs nakednes.
he loves alife to see us sin, even as cursed Cham did to see Noahs nakedness.
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And as flyes are alwaies flying about a sore place, and the oxe wil eate the best grasse he can get:
And as flies Are always flying about a soar place, and the ox will eat the best grass he can get:
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so the diuel is as busie as he can to haue his pleasure vpon the best.
so the Devil is as busy as he can to have his pleasure upon the best.
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So sayth Theophilact, It is euen a sport or a pleasure to Sathan, which is a sore or a paine to man, especially if he be a godly man:
So say Theophilact, It is even a sport or a pleasure to Sathan, which is a soar or a pain to man, especially if he be a godly man:
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for the good Angels reioyce most when one that is a sinner repenteth: but euill Angels reioyce most when one that is a penitent sinneth.
for the good Angels rejoice most when one that is a sinner Repenteth: but evil Angels rejoice most when one that is a penitent Sinneth.
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If the diuel cannot keepe a man from liuing long, then he will hinder him from liuing well.
If the Devil cannot keep a man from living long, then he will hinder him from living well.
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Aut impetrat morte, aut impetit mores, sayth Zeo: If he cannot kill a man, he will corrupt him.Or impetrate morte, Or impetit mores, say Zeo: If he cannot kill a man, he will corrupt him.
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And indeede hee taketh more pleasure in corrupting one godly man, then in killing an hundred wicked.
And indeed he Takes more pleasure in corrupting one godly man, then in killing an hundred wicked.
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He was more delighted when Dauid slew Vrias, then when Saul killed himselfe: when Peter denied Christ, then whē Iudas betrayed him:
He was more delighted when David slew Vrias, then when Saul killed himself: when Peter denied christ, then when Iudas betrayed him:
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so that the life of man, by reason of sinne, is the life of the diuell.
so that the life of man, by reason of sin, is the life of the Devil.
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It is on the other side, the death of himselfe.
It is on the other side, the death of himself.
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Oh miserable man that I am, who shall deliuer me from this bodie of death? The life of the godly is a very bodie of death:O miserable man that I am, who shall deliver me from this body of death? The life of the godly is a very body of death:
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but there death is only a shadow of death.
but there death is only a shadow of death.
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Thales, being demanded what difference there is betweene life and death, sayd, they are all one:Thales, being demanded what difference there is between life and death, said, they Are all one:
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then being asked againe, if he had not rather die then liue: no sayth he, for they are all one:
then being asked again, if he had not rather die then live: no say he, for they Are all one:
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but Hierome sayth excellētly, they are not all one, Aliud est viuere moriturus, aliud mori victurus:
but Jerome say excellently, they Are not all one, Aliud est viuere Moriturus, Aliud Mori victurus:
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It is one thing to liue in cōtinuall dāger of death, an other thing to dye in continuall hope of life.
It is one thing to live in continual danger of death, an other thing to die in continual hope of life.
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Therefore, Eccle. 7. 3. it is sayd, that the day of death is better then the day of birth,
Therefore, Eccle. 7. 3. it is said, that the day of death is better then the day of birth,
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for when wee are borne, wee are mortall: but when we are dead, we are immortall:
for when we Are born, we Are Mortal: but when we Are dead, we Are immortal:
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and wee are aliue in the wombe, to dye in the world, but are dead in the graue, to liue in heauen.
and we Are alive in the womb, to die in the world, but Are dead in the graven, to live in heaven.
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Hence it is, that the wicked are merrie at their birth day, as Pharaoh made a feast at his birth day, Gen. 40. 20. when his chiefe butler was hanged:
Hence it is, that the wicked Are merry At their birth day, as Pharaoh made a feast At his birth day, Gen. 40. 20. when his chief butler was hanged:
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and Herod likewise made a feast at his birth day, Matth. 14. 16. when Iohn Baptist was beheaded:
and Herod likewise made a feast At his birth day, Matthew 14. 16. when John Baptist was beheaded:
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but they are sorie at their dying day, as Iudas was sorie when he went about to hang himself,
but they Are sorry At their dying day, as Iudas was sorry when he went about to hang himself,
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and Caine was afraide that euery one that met him in the streetes would haue killed him.
and Cain was afraid that every one that met him in the streets would have killed him.
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Contrariwise, the godly are sorie at their birth day, as Iob was, Iob 3. vers. 3. Let the day perish wherein I was borne:
Contrariwise, the godly Are sorry At their birth day, as Job was, Job 3. vers. 3. Let the day perish wherein I was born:
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and I eremy sayth, Ierem. 20. 14. Let not the day wherein my mother bare me be blessed:
and I eremy say, Jeremiah 20. 14. Let not the day wherein my mother bore me be blessed:
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but they are merie at their dying day as Simeon was, Lord now lettest thou thy seruant depart in peace:
but they Are merry At their dying day as Simeon was, Lord now Lettest thou thy servant depart in peace:
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and Paul sayth, I desire to be dissolued, and to be with Christ. For wheras there be two wayes, the one hauing in it first a transitorie death, then an eternall life:
and Paul say, I desire to be dissolved, and to be with christ. For whereas there be two ways, the one having in it First a transitory death, then an Eternal life:
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the wicked chuse rather to liue for a time, though they dye for it eternally hereafter:
the wicked choose rather to live for a time, though they die for it eternally hereafter:
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but the godly chuse to haue their life hid with Christ here, that they may liue with Christ eternally hereafter:
but the godly choose to have their life hid with christ Here, that they may live with christ eternally hereafter:
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therefore, the wicked neuer thinke of death, but the godly thinke of nothing else.
Therefore, the wicked never think of death, but the godly think of nothing Else.
av, dt j av vvb pp-f n1, cc-acp dt j vvi pp-f pix av.
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As Alexander the Monarke of the world, had all other things saue onely a sepulchre to burie him in when hee was dead, hee neuer thought of it:
As Alexander the Monarch of the world, had all other things save only a Sepulchre to bury him in when he was dead, he never Thought of it:
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But Abraham the heire of the world, had no other proper possession, but onely a fielde which hee buried his dead in, hee thought of nothing els.
But Abraham the heir of the world, had no other proper possession, but only a field which he buried his dead in, he Thought of nothing Else.
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We read that Dantel strowed ashes in the Temple, to descry the footsteps of Baals priests which did eate vp their meate: so did
We read that Dantel strowed Ashes in the Temple, to descry the footsteps of Baal's Priests which did eat up their meat: so did
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Abraham, he strowed ashes in memory of death, saying: I will speake vnto my Lorde though I bee but dust and ashes: Abraham, he strowed Ashes in memory of death, saying: I will speak unto my Lord though I be but dust and Ashes:
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that so continually seeing and marking the footsteps of death, how it doth dayly eate and consume their bodies, they may bee alwaies prepared for it.
that so continually seeing and marking the footsteps of death, how it does daily eat and consume their bodies, they may be always prepared for it.
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Our first father made himselfe clothes of figge leaues, but God misliking that, gaue him garments of skinne, Gene. 3. 21. Therefore Christ in the Gospell cursed the figge tree, which did leaue only leaues to couer our sinne,
Our First father made himself clothes of fig leaves, but God misliking that, gave him garments of skin, Gene. 3. 21. Therefore christ in the Gospel cursed the fig tree, which did leave only leaves to cover our sin,
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but commended the Baptist, who did were skinne to discouer our mortalitie: For not onely as Augustine sayth, Vita morbus, our whole life is a disease:
but commended the Baptist, who did were skin to discover our mortality: For not only as Augustine say, Vita morbus, our Whole life is a disease:
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but also as Bernard sayth, Vita mors, The life of man by reason of sinne is the death of himselfe.
but also as Bernard say, Vita mors, The life of man by reason of sin is the death of himself.
cc-acp av c-acp np1 vvz, fw-la fw-la, dt n1 pp-f n1 p-acp n1 pp-f n1 vbz dt n1 pp-f px31.
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It is lastly the death of Christ:
It is lastly the death of christ:
pn31 vbz ord dt n1 pp-f np1:
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when Christ was crucified, at first he was (as the Prophet sayth) broken for our sinnes, according to that of Tertullian, Sinne it was that brought the Son of God to his death, the Iewes were only instruments and accessaries to it; sinne was the principall:
when christ was Crucified, At First he was (as the Prophet say) broken for our Sins, according to that of Tertullian, Sin it was that brought the Son of God to his death, the Iewes were only Instruments and accessaries to it; sin was the principal:
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they cried, crucifie him in Pilates court: but our sinnes cried, crucifie him in the court of heanē.
they cried, crucify him in Pilate's court: but our Sins cried, crucify him in the court of Heaven.
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Now as the death of Christ is sufficient to saue the wicked, so the sinnes of the wicked were not sufficient to condemne Christ.
Now as the death of christ is sufficient to save the wicked, so the Sins of the wicked were not sufficient to condemn christ.
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But the scripture saith of them which either are not, or at most would but seeme to bee godly, they say they knowe GGD,
But the scripture Says of them which either Are not, or At most would but seem to be godly, they say they know GOD,
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but by their works they deny him, and Saul, Saul, why persecutest thou me? And they crucifie vnto themselues againe the Sonne of God,
but by their works they deny him, and Saul, Saul, why Persecutest thou me? And they crucify unto themselves again the Son of God,
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therefore our sins did at the first crucifie Christ:
Therefore our Sins did At the First crucify christ:
av po12 n2 vdd p-acp dt ord vvi np1:
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and now also the wicked which are not of his bodie, but wee which are his members, we I say do yet oftentimes by our sinnes crucifie Christ with the Iewes.
and now also the wicked which Are not of his body, but we which Are his members, we I say do yet oftentimes by our Sins crucify christ with the Iewes.
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Yea, I will say more if you will heare mee, wee crucifie Christ farre more cruelly then the Iewes did,
Yea, I will say more if you will hear me, we crucify christ Far more cruelly then the Iewes did,
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then his bodie was lassible and mortall, nowe it is glorified and immortall. They knewe not what they did, we know well enough:
then his body was lassible and Mortal, now it is glorified and immortal. They knew not what they did, we know well enough:
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they pearced him with a speare, we pearce him with reproches: they buried him in the earth, we burie him in obliuion.
they pierced him with a spear, we pierce him with Reproaches: they buried him in the earth, we bury him in oblivion.
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Wherfore, let euery one as soone as hee is tempted to any sinne, thinke straightwaye that hee seeth Christ comming towardes him, wrapt vp in white linnen clothes,
Wherefore, let every one as soon as he is tempted to any sin, think straightway that he sees christ coming towards him, wrapped up in white linen clothes,
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as he was buried, with a kercher round about his head, crying after a gastly and fearefull manner:
as he was buried, with a kercher round about his head, crying After a ghastly and fearful manner:
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Beware, take heed what you doe:
Beware, take heed what you do:
vvb, vvb n1 r-crq pn22 vdb:
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detest sinne, adhorre sinne, fie vpon it, a shame light on it, it did once most vilely and villanously murder me:
detest sin, adhorre sin, fie upon it, a shame Light on it, it did once most vilely and villanously murder me:
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But now seeing my wounds are whole, doe not I beseech you, do not rub and reuiue them againe with your sinnes, to make them bleede afresh.
But now seeing my wounds Are Whole, do not I beseech you, do not rub and revive them again with your Sins, to make them bleed afresh.
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Now, seeing that the scepter of the kingdome of heauen is put into my hands, doe not offer me againe a reede to mocke me.
Now, seeing that the sceptre of the Kingdom of heaven is put into my hands, do not offer me again a reed to mock me.
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Now seeing my head is crowned with pure golde of eternall glorie, doe not set a crowne of thornes vpon it againe:
Now seeing my head is crowned with pure gold of Eternal glory, do not Set a crown of thorns upon it again:
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Now seeing that I am installed on the right hande of the throne of maiestie, doe not pull mee out of my throne,
Now seeing that I am installed on the right hand of the throne of majesty, do not pull me out of my throne,
av vvg cst pns11 vbm vvn p-acp dt j-jn n1 pp-f dt n1 pp-f n1, vdb xx vvi pno11 av pp-f po11 n1,
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and throwe me into the graue againe, and with your sinnes seale a mighty stone vpon me to presse me,
and throw me into the graven again, and with your Sins seal a mighty stone upon me to press me,
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and keepe me downe in death.
and keep me down in death.
cc vvb pno11 a-acp p-acp n1.
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This I assure you will be a forcible meanes to afray and terrifie vs from sinnes,
This I assure you will be a forcible means to affray and terrify us from Sins,
d pns11 vvb pn22 vmb vbi dt j n2 pc-acp vvi cc vvi pno12 p-acp n2,
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if we consider that the life of man by reason of sinne is the death of Christ:
if we Consider that the life of man by reason of sin is the death of christ:
cs pns12 vvb cst dt n1 pp-f n1 p-acp n1 pp-f n1 vbz dt n1 pp-f np1:
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and therefore hee sayth in this fifth parte, Not too little for your owne life. For your selues.
and Therefore he say in this fifth part, Not too little for your own life. For your selves.
cc av pns31 vvz p-acp d ord n1, xx av j c-acp po22 d n1. p-acp po22 n2.
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The sixt part is next, which noteth, seeing both the excesse and the want is to bee eschewed,
The sixt part is next, which notes, seeing both the excess and the want is to be Eschewed,
dt ord n1 vbz ord, r-crq vvz, vvg d dt n1 cc dt n1 vbz pc-acp vbi vvn,
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therefore the true meane which we must keep between Christ and our selues, consisteth in a certaine qualification of these two extremities, For me: For your selues, both together.
Therefore the true mean which we must keep between christ and our selves, Consisteth in a certain qualification of these two extremities, For me: For your selves, both together.
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Weepe not too much (sayth he) for my death, which is the death of death:
Weep not too much (say he) for my death, which is the death of death:
vvb xx av av-d (vvz pns31) p-acp po11 n1, r-crq vbz dt n1 pp-f n1:
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weepe not too little for your owne life, which is the life of death: not too much for my death, which is the death of the diuell:
weep not too little for your own life, which is the life of death: not too much for my death, which is the death of the Devil:
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not too little for your owne life, which is the life of the diuell: Not too much for my death, which is my life:
not too little for your own life, which is the life of the Devil: Not too much for my death, which is my life:
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not too little for your owne life, which is your death: not too much for my death, which is the life of man:
not too little for your own life, which is your death: not too much for my death, which is the life of man:
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not too little for your owne life, which is the death of Christ. Saint Paul exhorteth the Corinths to approue themselues by honour and dishonour:
not too little for your own life, which is the death of christ. Saint Paul exhorteth the Corinths to approve themselves by honour and dishonour:
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first by honour, then by dishonour: teaching thereby, that dishonorable honour is better then honorable dishonour.
First by honour, then by dishonour: teaching thereby, that dishonourable honour is better then honourable dishonour.
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Yet to keepe a meane in this matter, that we must as well count it our honour sometimes to bee dishonoured with Christ,
Yet to keep a mean in this matter, that we must as well count it our honour sometime to be dishonoured with christ,
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as a dishonour to bee alwaies honored without Christ. Puen so sayth our Sauiour here, For me, for your selues.
as a dishonour to be always honoured without christ. Puen so say our Saviour Here, For me, for your selves.
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First, for me, then for your selues: teaching therby that to reioyce for Christ, is better then to weepe for our selues,
First, for me, then for your selves: teaching thereby that to rejoice for christ, is better then to weep for our selves,
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yet to keepe a meane betweene both, that wee must as well sometimes descend out of Christ, as our selues to weepe:
yet to keep a mean between both, that we must as well sometime descend out of christ, as our selves to weep:
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as alwaies ascend out of our selues, into Christ to reioyce. For the Apostle sayth, Reioyce with them that reioyce, so, weepe with them that weepe:
as always ascend out of our selves, into christ to rejoice. For the Apostle say, Rejoice with them that rejoice, so, weep with them that weep:
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If my friend be alwaies sorrowfull, and neuer ioyfull, he hath no pleasure by me:
If my friend be always sorrowful, and never joyful, he hath no pleasure by me:
cs po11 n1 vbb av j, cc av-x j, pns31 vhz dx n1 p-acp pno11:
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if he bee alwaies ioyfull, and neuer sorrowfull, I haue no proofe of him, but hee is my deerest friend most delighted in me, most approued by me, which taketh such part as I doe, sometimes reioycing,
if he be always joyful, and never sorrowful, I have no proof of him, but he is my dearest friend most delighted in me, most approved by me, which Takes such part as I do, sometime rejoicing,
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and sometimes weeping, reioycing when I reioyce, and weeping when I weepe: the like is to be seene in this place, For me, for your selues.
and sometime weeping, rejoicing when I rejoice, and weeping when I weep: the like is to be seen in this place, For me, for your selves.
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If a Christian alwaies thinketh of his owne miserie, & neuer of Christs mercie, he will despaire:
If a Christian always Thinketh of his own misery, & never of Christ mercy, he will despair:
cs dt njp av vvz pp-f po31 d n1, cc av pp-f npg1 n1, pns31 vmb vvi:
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if he alwaies thinketh of Christs mercie, & neuer of his owne miserie, he wil presume:
if he always Thinketh of Christ mercy, & never of his own misery, he will presume:
cs pns31 av vvz pp-f npg1 n1, cc av pp-f po31 d n1, pns31 vmb vvi:
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but he is the best christiā, so high that he cannot despaire, and so low that he cannot presume, who inclines aswell to the one,
but he is the best christian, so high that he cannot despair, and so low that he cannot presume, who inclines aswell to the one,
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as to the other, sometimes reioycing, and sometimes weeping: reioycing for Christ, and weeping for himselfe.
as to the other, sometime rejoicing, and sometime weeping: rejoicing for christ, and weeping for himself.
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Therefore as in a ballance, if there bee any oddes in the scales, we take out of that which is in the heauier,
Therefore as in a balance, if there be any odds in the scales, we take out of that which is in the Heavier,
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and put it to that which is in the lighter, vntill there be no difference betweene them:
and put it to that which is in the lighter, until there be no difference between them:
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so here wee must weigh these matters well, that we may bee iust weight, neither too heauie for our owne miserie,
so Here we must weigh these matters well, that we may be just weight, neither too heavy for our own misery,
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nor too light for Gods mercie. Dauid sayth, Hide me O Lord vnder the shadowe of thy wings:
nor too Light for God's mercy. David say, Hide me Oh Lord under the shadow of thy wings:
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not vnder the shadowe of thy wing, but of thy wings:
not under the shadow of thy wing, but of thy wings:
xx p-acp dt n1 pp-f po21 n1, cc-acp pp-f po21 n2:
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of thy right wing of mercie by loue, and the left wing of thy iudgement by feare.
of thy right wing of mercy by love, and the left wing of thy judgement by Fear.
pp-f po21 j-jn n1 pp-f n1 p-acp n1, cc dt j n1 pp-f po21 n1 p-acp n1.
(2) text (DIV1)
14
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477
As God hath two wings, the one of mercie, the other of iustice:
As God hath two wings, the one of mercy, the other of Justice:
p-acp np1 vhz crd n2, dt crd pp-f n1, dt n-jn pp-f n1:
(2) text (DIV1)
14
Image 33
478
so wee must haue two wings, one of ioye for God, and the other of despaire for our selues.
so we must have two wings, one of joy for God, and the other of despair for our selves.
av pns12 vmb vhi crd n2, crd pp-f n1 p-acp np1, cc dt n-jn pp-f n1 p-acp po12 n2.
(2) text (DIV1)
14
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479
And as the Quaile flying ouer the sea, seeing her selfe not able to hold out, spreadeth out her wings & falleth into the sea,
And as the Quail flying over the sea, seeing her self not able to hold out, spreadeth out her wings & falls into the sea,
cc c-acp dt n1 vvg p-acp dt n1, vvg po31 n1 xx j pc-acp vvi av, vvz av po31 n2 cc vvz p-acp dt n1,
(2) text (DIV1)
14
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480
and layeth one of her wings vpon the water, and lifteth vp the other wing vnto heauē:
and Layeth one of her wings upon the water, and lifts up the other wing unto heaven:
cc vvz crd pp-f po31 n2 p-acp dt n1, cc vvz a-acp dt j-jn n1 p-acp n1:
(2) text (DIV1)
14
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481
so we must flye with the wings of ioy, from ioy in GOD, with the wings of despaire, vnto despaire in our selues.
so we must fly with the wings of joy, from joy in GOD, with the wings of despair, unto despair in our selves.
av pns12 vmb vvi p-acp dt n2 pp-f n1, p-acp n1 p-acp np1, p-acp dt n2 pp-f n1, p-acp n1 p-acp po12 n2.
(2) text (DIV1)
14
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482
Lest we should presume, we must go backwards, for feare: and yet lest we should despayre, wee must goe forwards towards God with loue.
Lest we should presume, we must go backwards, for Fear: and yet lest we should despair, we must go forward towards God with love.
cs pns12 vmd vvi, pns12 vmb vvi av-j, p-acp n1: cc av cs pns12 vmd vvi, pns12 vmb vvi av-j p-acp np1 p-acp n1.
(2) text (DIV1)
14
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483
As God doth couer vs with his two wings, the one of iustice, the other of loue:
As God does cover us with his two wings, the one of Justice, the other of love:
p-acp np1 vdz vvi pno12 p-acp po31 crd n2, dt crd pp-f n1, dt n-jn pp-f n1:
(2) text (DIV1)
14
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484
so wee must couer GOD with our two wings, the one of feare, the other of ioy.
so we must cover GOD with our two wings, the one of Fear, the other of joy.
av pns12 vmb vvi np1 p-acp po12 crd n2, dt crd pp-f n1, dt n-jn pp-f n1.
(2) text (DIV1)
14
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485
We must iumpe forwards vnto God, and backwards againe vnto our selues, which is Iobs crosse leape.
We must jump forward unto God, and backwards again unto our selves, which is Jobs cross leap.
pns12 vmb vvi av-j p-acp np1, cc av-j av p-acp po12 n2, r-crq vbz n2 p-acp vvi.
(2) text (DIV1)
14
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486
The sinne of man is the death of life. For me, (sayth he) I am the death of death: therfore despayre not.
The sin of man is the death of life. For me, (say he) I am the death of death: Therefore despair not.
dt n1 pp-f n1 vbz dt n1 pp-f n1. p-acp pno11, (vvz pns31) pns11 vbm dt n1 pp-f n1: av n1 xx.
(2) text (DIV1)
14
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487
For your selues, you are the life of death: therefore presume not. For me: I am the death of the diuell, therefore despayre not:For your selves, you Are the life of death: Therefore presume not. For me: I am the death of the Devil, Therefore despair not:
p-acp po22 n2, pn22 vbr dt n1 pp-f n1: av vvb xx. p-acp pno11: pns11 vbm dt n1 pp-f dt n1, av n1 xx:
(2) text (DIV1)
14
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488
For your selues, you are the life of the diuell, therefore presume not: For me, I am the life of my selfe, therefore despayre not:For your selves, you Are the life of the Devil, Therefore presume not: For me, I am the life of my self, Therefore despair not:
p-acp po22 n2, pn22 vbr dt n1 pp-f dt n1, av vvb xx: p-acp pno11, pns11 vbm dt n1 pp-f po11 n1, av n1 xx:
(2) text (DIV1)
14
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489
For your selues, you are the death of your selues, therfore presume not: For mee, I am the life of man, therefore despayre not:For your selves, you Are the death of your selves, Therefore presume not: For me, I am the life of man, Therefore despair not:
p-acp po22 n2, pn22 vbr dt n1 pp-f po22 n2, av vvb xx: p-acp pno11, pns11 vbm dt n1 pp-f n1, av n1 xx:
(2) text (DIV1)
14
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490
For your selues, you are the death of Christ, therefore presume not: For me (sayth he) death is onely dead, and not aliue:For your selves, you Are the death of christ, Therefore presume not: For me (say he) death is only dead, and not alive:
p-acp po22 n2, pn22 vbr dt n1 pp-f np1, av vvb xx: p-acp pno11 (vvz pns31) n1 vbz av-j j, cc xx j:
(2) text (DIV1)
14
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491
dead in me, and not aliue in you: For your selues, death is both dead and aliue;
dead in me, and not alive in you: For your selves, death is both dead and alive;
j p-acp pno11, cc xx j p-acp pn22: p-acp po22 n2, n1 vbz d j cc j;
(2) text (DIV1)
14
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492
dead in me, aliue in you. For me, I am onely aliue, and not dead; aliue in my selfe, and not dead in you:
dead in me, alive in you. For me, I am only alive, and not dead; alive in my self, and not dead in you:
j p-acp pno11, j p-acp pn22. p-acp pno11, pns11 vbm av-j j, cc xx j; j p-acp po11 n1, cc xx j p-acp pn22:
(2) text (DIV1)
14
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493
For me, you are onely aliue, and not dead; aliue in me, & not dead in your selues:For me, you Are only alive, and not dead; alive in me, & not dead in your selves:
p-acp pno11, pn22 vbr av-j j, cc xx j; j p-acp pno11, cc xx j p-acp po22 n2:
(2) text (DIV1)
14
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494
For your selues, you are both aliue and dead; aliue in me, and dead in your selues.For your selves, you Are both alive and dead; alive in me, and dead in your selves.
p-acp po22 n2, pn22 vbr d j cc j; j p-acp pno11, cc j p-acp po22 n2.
(2) text (DIV1)
14
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495
The worst foes that we haue, are the diuell and death: the best friends wee can haue, are Christ and our selues:
The worst foes that we have, Are the Devil and death: the best Friends we can have, Are christ and our selves:
dt js n2 cst pns12 vhb, vbr dt n1 cc n1: dt js n2 pns12 vmb vhi, vbr np1 cc po12 n2:
(2) text (DIV1)
14
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496
the death of Christ killeth those foes, & quickeneth those friends: the life of man quickeneth those foes, and killeth those friends.
the death of christ kills those foes, & Quickeneth those Friends: the life of man Quickeneth those foes, and kills those Friends.
dt n1 pp-f np1 vvz d n2, cc vvz d n2: dt n1 pp-f n1 vvz d n2, cc vvz d n2.
(2) text (DIV1)
14
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497
It is much that the death of Christ killeth death, more that it killeth the diuell, most of all that it killeth himselfe, more thē al that it killeth Christ.
It is much that the death of christ kills death, more that it kills the Devil, most of all that it kills himself, more them all that it kills christ.
pn31 vbz d cst dt n1 pp-f np1 vvz n1, n1 cst pn31 vvz dt n1, ds pp-f d cst pn31 vvz px31, dc pno32 d cst pn31 vvz np1.
(2) text (DIV1)
14
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498
Wherefore wee must not loose any one of these weights:
Wherefore we must not lose any one of these weights:
c-crq pns12 vmb xx vvi d crd pp-f d n2:
(2) text (DIV1)
14
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499
but when wee weigh the reasons why wee must weepe for our selues, we shall finde as great cause of ioy in God, great cause of sorrowe in our selues, farre greater cause of ioy in Christ, greater cause of sorrowe in our selues, farre greatest cause of ioy in Christ, greatest cause of sorow in our selues:
but when we weigh the Reasons why we must weep for our selves, we shall find as great cause of joy in God, great cause of sorrow in our selves, Far greater cause of joy in christ, greater cause of sorrow in our selves, Far greatest cause of joy in christ, greatest cause of sorrow in our selves:
cc-acp c-crq pns12 vvb dt n2 c-crq pns12 vmb vvi p-acp po12 n2, pns12 vmb vvi p-acp j n1 pp-f n1 p-acp np1, j n1 pp-f n1 p-acp po12 n2, av-j jc n1 pp-f n1 p-acp np1, jc n1 pp-f n1 p-acp po12 n2, av-j js n1 pp-f n1 p-acp np1, js n1 pp-f n1 p-acp po12 n2:
(2) text (DIV1)
14
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500
for that which is more then all to make vs ioyfull in Christ, that is more then all to make vs sorrowfull in our selues.
for that which is more then all to make us joyful in christ, that is more then all to make us sorrowful in our selves.
c-acp d r-crq vbz av-dc cs d pc-acp vvi pno12 j p-acp np1, cst vbz av-dc cs d pc-acp vvi pno12 j p-acp po12 n2.
(2) text (DIV1)
14
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501
The righteousnes of Christ is the death of death, great cause of ioy in Christ. Debora reioyced when Barake put Sisera to flight:
The righteousness of christ is the death of death, great cause of joy in christ. Deborah rejoiced when Barake put Sisera to flight:
dt n1 pp-f np1 vbz dt n1 pp-f n1, j n1 pp-f n1 p-acp np1. np1 vvd c-crq vvd vvi np1 p-acp n1:
(2) text (DIV1)
14
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502
haue not we as great cause to reioyce, seeing taht Christ hath put death to flight? The sinne of man is the life of death, a great cause of sorrowe in our selues.
have not we as great cause to rejoice, seeing taht christ hath put death to flight? The sin of man is the life of death, a great cause of sorrow in our selves.
vhb xx pns12 c-acp j n1 pc-acp vvi, vvg cst np1 vhz vvn n1 p-acp n1? dt n1 pp-f n1 vbz dt n1 pp-f n1, dt j n1 pp-f n1 p-acp po12 n2.
(2) text (DIV1)
14
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503
If Anna wept for her barrennes, haue not wee as great cause to weepe, seeing we can conceaue nothing but sorrowe,
If Anna wept for her Barrenness, have not we as great cause to weep, seeing we can conceive nothing but sorrow,
cs np1 vvd p-acp po31 n1, vhb xx pns12 c-acp j n1 pc-acp vvi, vvg pns12 vmb vvi pix cc-acp n1,
(2) text (DIV1)
14
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504
and bring forth iniquitie vnto death? The righteousnes of Christ is the death of the diuel, great cause of ioy in Christ.
and bring forth iniquity unto death? The righteousness of christ is the death of the Devil, great cause of joy in christ.
cc vvi av n1 p-acp n1? dt n1 pp-f np1 vbz dt n1 pp-f dt n1, j n1 pp-f n1 p-acp np1.
(2) text (DIV1)
14
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505
If Iudith reioyced when she cut off the head of Holofernes, haue not wee greater cause to reioyce, seeing Christ hath cut off the head of the diuell? The sinne of man is the life of the diuell, greater cause of sorrowe in our selues.
If Iudith rejoiced when she Cut off the head of Holofernes, have not we greater cause to rejoice, seeing christ hath Cut off the head of the Devil? The sin of man is the life of the Devil, greater cause of sorrow in our selves.
cs np1 vvd c-crq pns31 vvd a-acp dt n1 pp-f np1, vhb xx pns12 jc n1 pc-acp vvi, vvg np1 vhz vvn a-acp dt n1 pp-f dt n1? dt n1 pp-f n1 vbz dt n1 pp-f dt n1, jc n1 pp-f n1 p-acp po12 n2.
(2) text (DIV1)
14
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506
It Thamar wept being defloured by her brother, haue not we greater cause to weepe, committing daily spirituall adulterie with the diuell? The righteousnes of Christ is the life of himselfe, greatest cause of ioye in Christ.
It Tamar wept being deflowered by her brother, have not we greater cause to weep, committing daily spiritual adultery with the Devil? The righteousness of christ is the life of himself, greatest cause of joy in christ.
pn31 np1 vvd vbg vvn p-acp po31 n1, vhb xx pns12 jc n1 pc-acp vvi, vvg av-j j n1 p-acp dt n1? dt n1 pp-f np1 vbz dt n1 pp-f px31, js n1 pp-f n1 p-acp np1.
(2) text (DIV1)
14
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507
If Sarah laughed when shee should haue a quick child in her dead wombe, is not this the greatest cause of laughter that cā be to vs, that Christ liued in death,
If Sarah laughed when she should have a quick child in her dead womb, is not this the greatest cause of laughter that can be to us, that christ lived in death,
cs np1 vvd c-crq pns31 vmd vhi dt j n1 p-acp po31 j n1, vbz xx d dt js n1 pp-f n1 cst vmb vbi p-acp pno12, cst np1 vvd p-acp n1,
(2) text (DIV1)
14
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508
and could not see corruption in the graue? The sinne of man is the death of himselfe;
and could not see corruption in the graven? The sin of man is the death of himself;
cc vmd xx vvi n1 p-acp dt j? dt n1 pp-f n1 vbz dt n1 pp-f px31;
(2) text (DIV1)
14
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509
greatest cause of sorrowe in himselfe. If Agar wept being pulled out of Abrahams house;
greatest cause of sorrow in himself. If Agar wept being pulled out of Abrahams house;
js n1 pp-f n1 p-acp px31. cs np1 vvd vbg vvn av pp-f npg1 n1;
(2) text (DIV1)
14
Image 35
510
is not this the greatest cause of weeping that can be vnto vs, that we are here pilgrimes,
is not this the greatest cause of weeping that can be unto us, that we Are Here Pilgrims,
vbz xx d dt js n1 pp-f vvg cst vmb vbi p-acp pno12, cst pns12 vbr av n2,
(2) text (DIV1)
14
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511
and strangers from our fathers house in heauen? The righteousnes of Christ is the life of man;
and Strangers from our Father's house in heaven? The righteousness of christ is the life of man;
cc n2 p-acp po12 ng1 n1 p-acp n1? dt n1 pp-f np1 vbz dt n1 pp-f n1;
(2) text (DIV1)
14
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512
this is more then all, to make vs ioyfull in Christ.
this is more then all, to make us joyful in christ.
d vbz av-dc cs d, pc-acp vvi pno12 j p-acp np1.
(2) text (DIV1)
14
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513
If Queene Hester did reioyce, (as Queene Elizabeth doth at this day, whom God long saue and preserue) because she deliuered her people from thraldome, and destructiō;
If Queen Esther did rejoice, (as Queen Elizabeth does At this day, whom God long save and preserve) Because she Delivered her people from thraldom, and destruction;
cs n1 np1 vdd vvi, (c-acp n1 np1 vdz p-acp d n1, ro-crq np1 av-j vvi cc vvi) c-acp pns31 vvd po31 n1 p-acp n1, cc n1;
(2) text (DIV1)
14
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514
can any thing in the world then make vs more ioyfull, then this, that we being cursed in our selues, are blessed in Christ;
can any thing in the world then make us more joyful, then this, that we being cursed in our selves, Are blessed in christ;
vmb d n1 p-acp dt n1 av vvb pno12 dc j, cs d, cst pns12 vbg vvn p-acp po12 n2, vbr vvn p-acp np1;
(2) text (DIV1)
14
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515
being embased in our selues, are exalted in Christ; being condemned in our selues, are iustified in Christ;
being embased in our selves, Are exalted in christ; being condemned in our selves, Are justified in christ;
vbg vvn p-acp po12 n2, vbr vvn p-acp np1; vbg vvn p-acp po12 n2, vbr vvn p-acp np1;
(2) text (DIV1)
14
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516
being dead in our selues, are aliue in Christ. The sinne of man is the death of Christ:
being dead in our selves, Are alive in christ. The sin of man is the death of christ:
vbg j p-acp po12 n2, vbr j p-acp np1. dt n1 pp-f n1 vbz dt n1 pp-f np1:
(2) text (DIV1)
14
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517
this is more then all, to make vs sorrowfull in our selues.
this is more then all, to make us sorrowful in our selves.
d vbz av-dc cs d, pc-acp vvi pno12 j p-acp po12 n2.
(2) text (DIV1)
14
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518
If the Virgine Mary wept so sore for the death of her son Iesus, as it her soule had been pearced thorowe with a sword, (as Simeon speaketh) can any thing in the world then make vs more sorrowfull then this, that Christ being blessed in himselfe, was cursed for vs;
If the Virgae Marry wept so soar for the death of her son Iesus, as it her soul had been pierced thorough with a sword, (as Simeon speaks) can any thing in the world then make us more sorrowful then this, that christ being blessed in himself, was cursed for us;
cs dt n1 vvi vvd av av-j p-acp dt n1 pp-f po31 n1 np1, c-acp pn31 po31 n1 vhd vbn vvn p-acp p-acp dt n1, (c-acp np1 vvz) vmb d n1 p-acp dt n1 av vvb pno12 dc j cs d, cst np1 vbg vvn p-acp px31, vbds vvn p-acp pno12;
(2) text (DIV1)
14
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519
being exalted in himselfe, was abased for vs; being iustified in himselfe, was condemned for vs;
being exalted in himself, was abased for us; being justified in himself, was condemned for us;
vbg vvn p-acp px31, vbds vvd p-acp pno12; vbg vvn p-acp px31, vbds vvn p-acp pno12;
(2) text (DIV1)
14
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520
being aliue in himselfe, was dead for vs. Oh deare brother, if thou bee sorrowfull at any time, remember what Christ hath done for thee,
being alive in himself, was dead for us O deer brother, if thou be sorrowful At any time, Remember what christ hath done for thee,
vbg j p-acp px31, vbds j p-acp pno12 uh j-jn n1, cs pns21 vbb j p-acp d n1, vvb r-crq np1 vhz vdn p-acp pno21,
(2) text (DIV1)
14
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521
and thou wilt soone be glad:
and thou wilt soon be glad:
cc pns21 vm2 av vbi j:
(2) text (DIV1)
14
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522
if thou bee ioyfull at any time, remember what thou hast done against Christ, & thou wilt soone be sorrowfull:
if thou be joyful At any time, Remember what thou hast done against christ, & thou wilt soon be sorrowful:
cs pns21 vbb j p-acp d n1, vvb r-crq pns21 vh2 vdn p-acp np1, cc pns21 vm2 av vbi j:
(2) text (DIV1)
14
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523
so shall we neuer suffer shipwrack of faith, either by too much sorow, as Esau did, who sought the blessing with teares, weeping for himselfe, not reioycing in Christ:
so shall we never suffer shipwreck of faith, either by too much sorrow, as Esau did, who sought the blessing with tears, weeping for himself, not rejoicing in christ:
av vmb pns12 av-x vvi n1 pp-f n1, av-d p-acp av d n1, c-acp np1 vdd, r-crq vvd dt n1 p-acp n2, vvg p-acp px31, xx vvg p-acp np1:
(2) text (DIV1)
14
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524
or els by too much ioye, as Herod did, who heard Iohn gladlie, reioycing for Christ, not weeping for himselfe.
or Else by too much joy, as Herod did, who herd John gladly, rejoicing for christ, not weeping for himself.
cc av p-acp av d n1, c-acp np1 vdd, r-crq vvd np1 av-j, vvg p-acp np1, xx vvg p-acp px31.
(2) text (DIV1)
14
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525
But as a ship, being neither too heauily burdened, not too lightly ballased, feareth neither windes nor waues,
But as a ship, being neither too heavily burdened, not too lightly ballasted, fears neither winds nor waves,
cc-acp c-acp dt n1, vbg dx av av-j vvn, xx av av-j vvn, vvz dx n2 ccx n2,
(2) text (DIV1)
14
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526
but saileth safely to the hauen:
but saileth safely to the Haven:
cc-acp vvz av-j p-acp dt n1:
(2) text (DIV1)
14
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527
so wee being neither too heauie for our selues, nor too light for Christ, but reioycing For me, for your selues, both together, shall neither bee drowned in the waues of desperation,
so we being neither too heavy for our selves, nor too Light for christ, but rejoicing For me, for your selves, both together, shall neither be drowned in the waves of desperation,
av pns12 vbg d av j c-acp po12 n2, ccx av j c-acp np1, cc-acp vvg p-acp pno11, p-acp po22 n2, d av, vmb av-dx vbi vvn p-acp dt n2 pp-f n1,
(2) text (DIV1)
14
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528
nor puffed vp with the windes of presumption:
nor puffed up with the winds of presumption:
ccx vvd a-acp p-acp dt n2 pp-f n1:
(2) text (DIV1)
14
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529
but we shall liue safelie in the Arke of Noah vpon the sea of this world,
but we shall live safely in the Ark of Noah upon the sea of this world,
cc-acp pns12 vmb vvi av-j p-acp dt n1 pp-f np1 p-acp dt n1 pp-f d n1,
(2) text (DIV1)
14
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530
vntill we arriue at the hauen of all happines in heauen. And this is the right moderation which wee must keepe betweene Christ & our selues,
until we arrive At the Haven of all happiness in heaven. And this is the right moderation which we must keep between christ & our selves,
c-acp pns12 vvb p-acp dt n1 pp-f d n1 p-acp n1. cc d vbz dt j-jn n1 r-crq pns12 vmb vvi p-acp np1 cc po12 n2,
(2) text (DIV1)
14
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531
as appeareth in this sixt part, For me, for your selues, both together. The seuenth part followeth, Weepe not for me, wherein wee must consider three things:
as appears in this sixt part, For me, for your selves, both together. The Seventh part follows, Weep not for me, wherein we must Consider three things:
c-acp vvz p-acp d ord n1, p-acp pno11, p-acp po22 n2, d av. dt ord n1 vvz, vvb xx p-acp pno11, c-crq pns12 vmb vvi crd n2:
(2) text (DIV1)
14
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532
that is, three vertues that were in Christ:
that is, three Virtues that were in christ:
d vbz, crd n2 cst vbdr p-acp np1:
(2) text (DIV1)
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First, his wisedome, VVeepe not: secondly, his benignitie, Not you: thirdly, his magnanimitie, Not for me. Wisedome in his instruction appeareth, in that he teacheth vs how we should bee affected towardes the dead:
First, his Wisdom, Weep not: secondly, his benignity, Not you: Thirdly, his magnanimity, Not for me. Wisdom in his instruction appears, in that he Teaches us how we should be affected towards the dead:
ord, po31 n1, vvb xx: ord, po31 n1, xx pn22: ord, po31 n1, xx p-acp pno11. n1 p-acp po31 n1 vvz, p-acp cst pns31 vvz pno12 c-crq pns12 vmd vbi vvn p-acp dt j:
(2) text (DIV1)
15
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534
for if wee must not weepe inordinately for the death of Christ, then wee must not trouble our selues greatly for the death of any Christian.
for if we must not weep inordinately for the death of christ, then we must not trouble our selves greatly for the death of any Christian.
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Indeed wee may weepe for the wicked, not onely when they are dead, but euen when they are aliue:
Indeed we may weep for the wicked, not only when they Are dead, but even when they Are alive:
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but wee must reioyce for the godly, not onely when they are aliue, but when they are dead:
but we must rejoice for the godly, not only when they Are alive, but when they Are dead:
cc-acp pns12 vmb vvi p-acp dt j, xx av-j c-crq pns32 vbr j, cc-acp c-crq pns32 vbr j:
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and why? because the wicked being aliue are dead: but the godly being dead, are aliue.
and why? Because the wicked being alive Are dead: but the godly being dead, Are alive.
cc q-crq? c-acp dt j vbg j vbr j: cc-acp dt j vbg j, vbr j.
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Therefore Dauid when his sonne Absolon dyed, whom he knew to bee a wicked man, wept for him, saying, Absolon my sonne, O my sonne Absolon, would to God I had dyed for thee? but when his young sonne dyed, whom he knew to be an innocent, he was well apaid,
Therefore David when his son Absalom died, whom he knew to be a wicked man, wept for him, saying, Absalom my son, Oh my son Absalom, would to God I had died for thee? but when his young son died, whom he knew to be an innocent, he was well paid,
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and rose from the ground, and anoynted his face, and sayd, I shall goe to him, he cannot returne to me:
and rose from the ground, and anointed his face, and said, I shall go to him, he cannot return to me:
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wherby he warranteth that of Fulgentius, who sayth, that the godly deceased are not amissi, but praemissi, not lost for euer, but left for a time:
whereby he warrants that of Fulgentius, who say, that the godly deceased Are not amissi, but praemissi, not lost for ever, but left for a time:
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not gone away frō vs, but sēt to God before vs. For if it be true which Ignatius sayth, that life without Christ is death:
not gone away from us, but sent to God before us For if it be true which Ignatius say, that life without christ is death:
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then this is true also, that death which is in Christ, is life:
then this is true also, that death which is in christ, is life:
cs d vbz j av, cst n1 r-crq vbz p-acp np1, vbz n1:
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and what need we then weare blacke mourning clothes in signe of sorrow, seeing they weare long white robes in token of triumph? The Athenians had a lawe giuen them by Solon, which did forbid mourning & weeping at funerals, sayth Chrysostme: it beseemeth vs rather to reioyce then to weepe for the departure of the righteous:
and what need we then wear black mourning clothes in Signen of sorrow, seeing they wear long white robes in token of triumph? The Athenians had a law given them by Solon, which did forbid mourning & weeping At funerals, say Chrysostom: it beseems us rather to rejoice then to weep for the departure of the righteous:
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and Ierome sayth, we may weepe for them, because they are not with vs, but wee must not weepe for them, because they are with God:
and Jerome say, we may weep for them, Because they Are not with us, but we must not weep for them, Because they Are with God:
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For Isidorus sayth, Charitas plorare iubet, sed piet as lugere vetat: Though loue commands vs, yet faith forbids vs to weepe for the dead:
For Isidorus say, Charitas plorare iubet, sed Piet as lugere Vetat: Though love commands us, yet faith forbids us to weep for the dead:
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therefore Paulinus sayth, Salua fide, though wee may notwithstanding our faith, performe al dueties of loue,
Therefore Paulinus say, Salua fide, though we may notwithstanding our faith, perform all duties of love,
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yet wee must first notwithstanding our loue, enioy the comforts of faith. So if we shed some few teares which runne softly like the waters of Silo:
yet we must First notwithstanding our love, enjoy the comforts of faith. So if we shed Some few tears which run softly like the waters of Silo:
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no force sayth Ambrose, they will not bewray in vs any want of faith, but onely testifie abundance of loue:
no force say Ambrose, they will not bewray in us any want of faith, but only testify abundance of love:
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thus and no otherwise did Abraham weepe for Sarai his wife, Rebecca for Debora her nurse, Berseba for Vrias her huskand, Christ for Lazarus his friend.
thus and no otherwise did Abraham weep for Sarai his wife, Rebecca for Deborah her nurse, Beersheba for Vrias her huskand, christ for Lazarus his friend.
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550
Augustine sayth, that Christ hanging vpon the crosse, taught vs a many of excellent lessons,Augustine say, that christ hanging upon the cross, taught us a many of excellent Lessons,
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and one amongst the rest was, how wee should behaue our selues towardes our brethren that are departed out of this life:
and one among the rest was, how we should behave our selves towards our brothers that Are departed out of this life:
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and it is amplified out of the Hebrues, and also shewed by the Romanes, and the Ephesians,
and it is amplified out of the Hebrews, and also showed by the Romans, and the Ephesians,
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and declared out of Elias that the dead must not bee carried to the graue with mourning, but with singing;
and declared out of Elias that the dead must not be carried to the graven with mourning, but with singing;
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& herein wonderfull wisedome he sheweth how sparing we ought to be in weeping for the death of our godly friēds, considering their good happe, and our good hope.
& herein wonderful Wisdom he shows how sparing we ought to be in weeping for the death of our godly Friends, considering their good happen, and our good hope.
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In that hee sayth, VVeepe not for me: 2. his benignitie, not you:
In that he say, Weep not for me: 2. his benignity, not you:
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All his intollerable troubles nothing troubled him so much as that his friends were troubled for his troubles:
All his intolerable Troubles nothing troubled him so much as that his Friends were troubled for his Troubles:
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and yet (as it should seeme) they had great reason thus to be grieued.
and yet (as it should seem) they had great reason thus to be grieved.
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All the people wept for Moyses death, all Egypt for Iosephs death, all Israel for Iosias death, all the Church for Steuens death:
All the people wept for Moses death, all Egypt for Joseph's death, all Israel for Iosias death, all the Church for Steuens death:
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but a million of Moyses, of Iosephs, of Iosias, of Steuens are not comparable to Christ.
but a million of Moses, of Joseph's, of Iosias, of Steuens Are not comparable to christ.
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The women of Troy lamented the death of worthy H•ctor, making this the foote of their dolefull dittie, Hectora flemus: howe much more then might these women of Ierusalem lamēt the death of their captaine Christ? Al the widdowes lamented the death of Dorcas because in her life time she had made thē such fine clothes & garments:
The women of Troy lamented the death of worthy H•ctor, making this the foot of their doleful ditty, Hectora flemus: how much more then might these women of Ierusalem lament the death of their captain christ? All the widow's lamented the death of Dorcas Because in her life time she had made them such fine clothes & garments:
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and had not these women then farre greater cause to lament the death of Christ, who made euery one of them a wedding garment, wherein hee did marrie them to himselfe? Ye daughters of Israell (sayth Dauid ) weepe for Saul, who hath clothed you with scarlet:
and had not these women then Far greater cause to lament the death of christ, who made every one of them a wedding garment, wherein he did marry them to himself? the daughters of Israel (say David) weep for Saul, who hath clothed you with scarlet:
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how much more then ought these daughters of Ierusalem, to weepe for Christ, who clothed euery one of them with the royall robe of righteousnes? yea and gaue his owne deare self for them, that they might put on the Lord Iesus.
how much more then ought these daughters of Ierusalem, to weep for christ, who clothed every one of them with the royal robe of righteousness? yea and gave his own deer self for them, that they might put on the Lord Iesus.
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When Christ was borne, the night was turned into day as it was prophecied, Psal. 139. 12. Then shall the night shine as the day.
When christ was born, the night was turned into day as it was prophesied, Psalm 139. 12. Then shall the night shine as the day.
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But when Christ was crucified, the day was turned into night, as it was prophecied, Amos 8. 7 Then shall the sun goe downe at noone day.
But when christ was Crucified, the day was turned into night, as it was prophesied, Amos 8. 7 Then shall the sun go down At noon day.
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The sunne therefore wept for Christ. As Hamons face was couered when he was condemned to dye;
The sun Therefore wept for christ. As Hamons face was covered when he was condemned to die;
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so the sunnes face was couered, when Christ was condemned to dye. The temple also wept for Christ.
so the suns face was covered, when christ was condemned to die. The temple also wept for christ.
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As Dauid rent his garment, when he heard of Ionathans death; so the temple rent his vayle, when it heard of Christs death.
As David rend his garment, when he herd of Ionathans death; so the temple rend his Vail, when it herd of Christ death.
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The graues like wise wept for Christ:
The graves like wise wept for christ:
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as the King of Niniue threw vp dust vpon his head when the citie was appoynted to dye;
as the King of Nineveh threw up dust upon his head when the City was appointed to die;
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so the graues threw vp dust vpon their heads, whē Christ was appoynted to dye. Lastly, the stones wept for Christ:
so the graves threw up dust upon their Heads, when christ was appointed to die. Lastly, the stones wept for christ:
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as Iob cut off his haire when hee heard of his childrens death;
as Job Cut off his hair when he herd of his Children's death;
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so the stones were cut in peeces and cloue asunder when they heard of Christs death.
so the stones were Cut in Pieces and clove asunder when they herd of Christ death.
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An asse carrying Christ to Ierusalē, the children cryed Hosanna: Christ carrying his crosse out of Ierusalem, the womē cryed Halaluiah: so if these children had held their peace,
an Ass carrying christ to Ierusalē, the children cried Hosanna: christ carrying his cross out of Ierusalem, the women cried Hallelujah: so if these children had held their peace,
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and not sung, the very stones would haue sung out the praises of Christ:
and not sung, the very stones would have sung out the praises of christ:
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If these women had held their peace, and not cried, the very stones would haue cryed for the death of Christ:
If these women had held their peace, and not cried, the very stones would have cried for the death of christ:
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or rather indeede, as soone as euer these women lest crying, because Christ bad them, the stones straight waies fell a crying before Christ bad them.
or rather indeed, as soon as ever these women lest crying, Because christ bade them, the stones straight ways fell a crying before christ bade them.
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And what hart of man could then haue refrayned frō weeping, though it had bin harder then any stone, seeing the hard stones before his eyes, dissolued and distilled into teares? Yet behold the louing kindnes of Christ, Christ dyed not for the stones, not for the temple, nor for the graues;
And what heart of man could then have refrained from weeping, though it had been harder then any stone, seeing the hard stones before his eyes, dissolved and distilled into tears? Yet behold the loving kindness of christ, christ died not for the stones, not for the temple, nor for the graves;
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but for vs men and for our sinnes he dyed:
but for us men and for our Sins he died:
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yet he suffereth those dead and senceles creatures to weepe, and to haue a liuely feeling of his death,
yet he suffers those dead and senseless creatures to weep, and to have a lively feeling of his death,
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though they had no benefit of his death:
though they had no benefit of his death:
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But being content himselfe to shed his own heart bloud for vs, yet will not suffer vs in recompence, to shed so much as one little teare for him, in that he sayth, Weepe not for me. Thirdly and lastly, his magnanimitie, in that he sayth, Not for me, appeared in that, holding now in his hand, the cup of trembling,
But being content himself to shed his own heart blood for us, yet will not suffer us in recompense, to shed so much as one little tear for him, in that he say, Weep not for me. Thirdly and lastly, his magnanimity, in that he say, Not for me, appeared in that, holding now in his hand, the cup of trembling,
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and being readie to drinke of the verie dregges of it, yet neither his hand, nor his heart trembled.
and being ready to drink of the very dregs of it, yet neither his hand, nor his heart trembled.
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Ennius the poet could say, Nemo me lachrymis decoret, nec funera fletu, Let no man weep for my death:Ennius the poet could say, Nemo me Lachrymis decoret, nec funera fletu, Let no man weep for my death:
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and Saint Laurence the Martyr, (as Prudentius testifieth) sayth, Desinite discessu meo fletus dolenter fundere, Do not weepe for my departure:
and Saint Laurence the Martyr, (as Prudentius Testifieth) say, Destine discessu meo Tears Dolenter Fundere, Do not weep for my departure:
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but as Ennius, or any other Pagan, could neuer come neere Christians in true magnanimitie, so Saint Laurence or any christian could neuer come neere Christ.
but as Ennius, or any other Pagan, could never come near Christians in true magnanimity, so Saint Laurence or any christian could never come near christ.
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Paul of any I heard of, commeth neerest him going towardes Ierusalem:Paul of any I herd of, comes nearest him going towards Ierusalem:
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what doe ye (sayth he) weeping and breaking my heart? for I am readie not onely to bee bound,
what do you (say he) weeping and breaking my heart? for I am ready not only to be bound,
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588
but to dye for the name of the Lorde Iesus Christ.
but to die for the name of the Lord Iesus christ.
cc-acp pc-acp vvi p-acp dt n1 pp-f dt n1 np1 np1.
(2) text (DIV1)
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589
Euen so sayth Christ here, or rather indeede not so, but a thousand times more couragiously:
Eve so say christ Here, or rather indeed not so, but a thousand times more courageously:
np1 av vvz np1 av, cc av-c av xx av, cc-acp dt crd n2 av-dc av-j:
(2) text (DIV1)
16
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590
going out of Ierusalem, what doe you (sayth he) weeping and breaking my heart? for I am readie not to bee bound,
going out of Ierusalem, what do you (say he) weeping and breaking my heart? for I am ready not to be bound,
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(2) text (DIV1)
16
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591
but to dye for the saluation of man.
but to die for the salvation of man.
cc-acp pc-acp vvi p-acp dt n1 pp-f n1.
(2) text (DIV1)
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592
Hee knewe well enough that his passion would be a new kind of transfiguration vnto him,
He knew well enough that his passion would be a new kind of transfiguration unto him,
pns31 vvd av av-d d po31 n1 vmd vbi dt j n1 pp-f n1 p-acp pno31,
(2) text (DIV1)
16
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593
for at his transfiguration, hee was accompanied with his Disciples, Peter, Iames, and Iohn: but at his passion Peter denied him, Iames and Iohn forsooke him:
for At his transfiguration, he was accompanied with his Disciples, Peter, James, and John: but At his passion Peter denied him, James and John forsook him:
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(2) text (DIV1)
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594
there he was vpon mount Tabor, which smelled sweetly of hearbes and flowers:
there he was upon mount Tabor, which smelled sweetly of herbs and flowers:
a-acp pns31 vbds p-acp n1 n1, r-crq vvd av-j pp-f n2 cc n2:
(2) text (DIV1)
16
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595
but here hee was vpon mount Caluarie, which smelled lothsomely of bones and dead mens sculles:
but Here he was upon mount Calvary, which smelled loathsomely of bones and dead men's skulls:
cc-acp av pns31 vbds p-acp n1 np1, r-crq vvd av-j pp-f n2 cc j ng2 n2:
(2) text (DIV1)
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596
and there his face did shine as the sunne, but here his face was buffeted and spit vpon:
and there his face did shine as the sun, but Here his face was buffeted and spit upon:
cc a-acp po31 n1 vdd vvi p-acp dt n1, cc-acp av po31 n1 vbds vvn cc vvi p-acp:
(2) text (DIV1)
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597
& then his garments were white as the light; but here his garments were parted, and hee himselfe whipped starke naked:
& then his garments were white as the Light; but Here his garments were parted, and he himself whipped stark naked:
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(2) text (DIV1)
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598
and there he was between two famous Prophets, Moses and Elias: but here hee was betweene two theeues, the one on his right hand, the other vpon his left:
and there he was between two famous prophets, Moses and Elias: but Here he was between two thieves, the one on his right hand, the other upon his left:
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(2) text (DIV1)
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599
and there his Father spake ioyfully to him from heauen, This is my beloued sonne: but here hee schriched lamentably vnto his Father from the crosse, My God, my GOD,
and there his Father spoke joyfully to him from heaven, This is my Beloved son: but Here he schriched lamentably unto his Father from the cross, My God, my GOD,
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(2) text (DIV1)
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600
why hast thou forsaken mee? Yet beholde the magnanimitie of Christ, Christ knew well enough before hande of this whole passion prepared for him,why hast thou forsaken me? Yet behold the magnanimity of christ, christ knew well enough before hand of this Whole passion prepared for him,
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(2) text (DIV1)
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601
whē as hee was not transfigured as before, bt disgraced so as neuer was any man, yet nothing could moue him.
when as he was not transfigured as before, But disgraced so as never was any man, yet nothing could move him.
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(2) text (DIV1)
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602
Oh worthy resolution, the like whereof was neuer hearde of before!
O worthy resolution, the like whereof was never heard of before!
uh j n1, dt j c-crq vbds av vvn pp-f a-acp!
(2) text (DIV1)
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603
This fearefulnes of his Disciples, this noysomenes of the place, the buffets, the nakednes, those theeues, those schriches, could not a whit daunt his heroycal hart:
This fearfulness of his Disciples, this noysomenes of the place, the buffets, the nakedness, those thieves, those schriches, could not a whit daunt his heroical heart:
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(2) text (DIV1)
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604
but euen as a noble chāpion, hauing alreadie had a legge and an arme slasht off,
but even as a noble champion, having already had a leg and an arm slashed off,
cc-acp av c-acp dt j n1, vhg av vhd dt n1 cc dt n1 vvd a-acp,
(2) text (DIV1)
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605
when all the stage in admiration of his valoure and manhoode, cries, saue the man, saue the man:
when all the stage in admiration of his valour and manhood, cries, save the man, save the man:
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(2) text (DIV1)
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606
yet puts out himselfe, and standing vpon one leg, and striking with one arme, fighteth still as stoutly as if he had not beene hurt at all:
yet puts out himself, and standing upon one leg, and striking with one arm, fights still as stoutly as if he had not been hurt At all:
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(2) text (DIV1)
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607
so Christ hauing beene scourged and scorned alreadie, when the whole centre of heauen and earth wept for him:
so christ having been scourged and scorned already, when the Whole centre of heaven and earth wept for him:
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(2) text (DIV1)
16
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608
yea, when the powers aboue the heauens came downe, and the dead vnder the the earth, rose vp to moane and pittie him:
yea, when the Powers above the heavens Come down, and the dead under thee the earth, rose up to moan and pity him:
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(2) text (DIV1)
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609
onely hee himselfe would aske no fauour of others, nor shew fauour to himselfe, but was very angrie with them, that gaue him such counsell.
only he himself would ask no favour of Others, nor show favour to himself, but was very angry with them, that gave him such counsel.
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(2) text (DIV1)
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610
And though all the Saintes in heauen and earth, did bleede at the very heart, in a manner,
And though all the Saints in heaven and earth, did bleed At the very heart, in a manner,
cc cs d dt n2 p-acp n1 cc n1, vdd vvi p-acp dt j n1, p-acp dt n1,
(2) text (DIV1)
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611
euen as much as hee himselfe did being vpon the crosse, to see so good a man to be despised:
even as much as he himself did being upon the cross, to see so good a man to be despised:
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(2) text (DIV1)
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612
yet nothing would stay him, but still he went on forwarde as pleasantly and cheerefully, as to any banquet or feast, to that most ruthfull and dreadfull death.
yet nothing would stay him, but still he went on forward as pleasantly and cheerfully, as to any banquet or feast, to that most ruthful and dreadful death.
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(2) text (DIV1)
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613
Thus you see in this seuenth part:
Thus you see in this Seventh part:
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(2) text (DIV1)
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614
the wisedome, the benignitie, & magnanimitie of Christ, in that he sayth, VVeepe not for me.
the Wisdom, the benignity, & magnanimity of christ, in that he say, Weep not for me.
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615
The eight parte, which is the last, now onely remaineth. But weepe for your selues: wherein we must consider likewise three vertues that ought to be in vs: First, deuotion: secondly, compunction: thirdly, compassion.
The eight part, which is the last, now only remains. But weep for your selves: wherein we must Consider likewise three Virtues that ought to be in us: First, devotion: secondly, compunction: Thirdly, compassion.
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(2) text (DIV1)
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616
First, deuotion in weeping for this life: secondly, compunction in weeping at the heart: thirdly, compassion in weeping for our owne life: First, for deuotion.
First, devotion in weeping for this life: secondly, compunction in weeping At the heart: Thirdly, compassion in weeping for our own life: First, for devotion.
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(2) text (DIV1)
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617
A man may be sayd to be deuout in prayer, to be deuout in speaking, & to be deuout in meditating, deuout in thanksgiuing:
A man may be said to be devout in prayer, to be devout in speaking, & to be devout in meditating, devout in thanksgiving:
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(2) text (DIV1)
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618
but we vnderstād that deuotiō which causeth vs to breake forth into teares, and in weeping for our selues, we must be deuout:
but we understand that devotion which Causes us to break forth into tears, and in weeping for our selves, we must be devout:
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(2) text (DIV1)
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619
wee must perswade our selues, that we are out of our own coūtry, & that the heauēs which we possesse not yet, is the coūtrie which we shuld desire.
we must persuade our selves, that we Are out of our own country, & that the heavens which we possess not yet, is the country which we should desire.
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If Christ wish thē of Ierusalē here, to weep for themselues, and did himselfe elsewhere weepe for Ierusalem ▪ saying:
If christ wish them of Ierusalē Here, to weep for themselves, and did himself elsewhere weep for Ierusalem ▪ saying:
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(2) text (DIV1)
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621
Oh Ierusalē, Ierusalē, how oft would I, &c. but you would not: O Ierusalē, Ierusalē, how oft would I, etc. but you would not:
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(2) text (DIV1)
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622
how much more thē ought we to weep for this life? They of Ierusalē which were caried captiue into Babylon, endured threescore and tenne yeares:
how much more them ought we to weep for this life? They of Ierusalē which were carried captive into Babylon, endured threescore and tenne Years:
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(2) text (DIV1)
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623
nowe iust so long lasteth our life, as the Psalmist sayth.
now just so long lasteth our life, as the Psalmist say.
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(2) text (DIV1)
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624
And so by this account, our whole life is nothing else but the captiuitie of Babylon:
And so by this account, our Whole life is nothing Else but the captivity of Babylon:
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(2) text (DIV1)
18
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625
therefore wee may well say, By the waters of Babylon we sate downe and wept, when we remembred thee Oh Sion:
Therefore we may well say, By the waters of Babylon we sat down and wept, when we remembered thee O Sion:
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(2) text (DIV1)
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626
and Psalm. 42. My teares haue been my meate day and night, while they sayd to me, where is nowe thy GOD? And in another place, VVoe is me that I am constrained to dwell with Mesech,
and Psalm. 42. My tears have been my meat day and night, while they said to me, where is now thy GOD? And in Another place, VVoe is me that I am constrained to dwell with Mesech,
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(2) text (DIV1)
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& to haue my habitation among the tents of Kedar. & to have my habitation among the tents of Kedar.
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(2) text (DIV1)
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628
Ierusalem was once finally sackt by Titus and Vespasian, whereas besides, an infinite number that were otherwise spoyled, ten hundred thousand men, tenne hundred thousande men I say, were slaine downe altogether, (as Iosephus a Greeke writer, Egesipphus an Hebrue writer testifieth.
Ierusalem was once finally sacked by Titus and Vespasian, whereas beside, an infinite number that were otherwise spoiled, ten hundred thousand men, tenne hundred thousande men I say, were slain down altogether, (as Iosephus a Greek writer, Egesipphus an Hebrew writer Testifieth.
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(2) text (DIV1)
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629
But that which happened once to thē, happeneth dayly to vs: wee dye dayly, our whole life is nothing else but such a fooyle and sackage:
But that which happened once to them, Happeneth daily to us: we die daily, our Whole life is nothing Else but such a fooyle and sackage:
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(2) text (DIV1)
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630
& among all the miseries of this life, nothing is more miserable then this life it selfe? So that the onely happines wee can haue in this life, is a true and a godly bewayling of our vnhappines:
& among all the misery's of this life, nothing is more miserable then this life it self? So that the only happiness we can have in this life, is a true and a godly bewailing of our unhappiness:
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which made our Sauiour say, VVoe be vnto you which laugh now, for you shal weep:
which made our Saviour say, VVoe be unto you which laugh now, for you shall weep:
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(2) text (DIV1)
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632
but on the other side, Blessed are they that mourne, for they shall bee comforted:
but on the other side, Blessed Are they that mourn, for they shall be comforted:
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(2) text (DIV1)
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633
Therefore Iob desired God to spare him a little, and let him liue a while longer.
Therefore Job desired God to spare him a little, and let him live a while longer.
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(2) text (DIV1)
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634
Wherefore? that hee might laugh, and that hee might bee merrie? No sayth he,
Wherefore? that he might laugh, and that he might be merry? No say he,
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(2) text (DIV1)
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635
but Vt plangam delorem meū: that I might weepe for my wo & grief:
but Vt plangam delorem meū: that I might weep for my woe & grief:
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(2) text (DIV1)
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636
he thought, that a mā could not haue time enough in this life, though it were neuer so long, to lament & rue the miseries of this life,
he Thought, that a man could not have time enough in this life, though it were never so long, to lament & rue the misery's of this life,
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637
though it were neuer so short.
though it were never so short.
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(2) text (DIV1)
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638
For as it is, Rom. 8. 22. If euery creature do sigh and groane in it selfe ▪ if the verie earth which wee haue vnder out feete doe mourne and pine away for sorow,
For as it is, Rom. 8. 22. If every creature do sighs and groan in it self ▪ if the very earth which we have under out feet do mourn and pine away for sorrow,
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(2) text (DIV1)
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for the heauie burden of our sins, wherewith it is almost weakened and prest down to hel;
for the heavy burden of our Sins, wherewith it is almost weakened and pressed down to hell;
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(2) text (DIV1)
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how much more ought we, hauing the first fruits of the spirit, to haue true deuotion in weeping,
how much more ought we, having the First fruits of the Spirit, to have true devotion in weeping,
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(2) text (DIV1)
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for this life, according to this, But weepe for your selues.
for this life, according to this, But weep for your selves.
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Secondly, compuctiō, NONLATINALPHABET, of NONLATINALPHABET, frango: as if he should haue sayd, Scindatur vena cordis: Breake your hearts for sorrowe.
Secondly, compunction,, of, frango: as if he should have said, Scindatur vena Cordis: Break your hearts for sorrow.
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(2) text (DIV1)
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And this is the cause why Dauid sayth, I haue rored for the very disquietnes of my hart.
And this is the cause why David say, I have roared for the very disquietness of my heart.
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And therefore followes Pauls conuersion of the Christians in the Acts of the Apostles, who cryed out in the vehemēcie of their spirits, Men and brethren, what shall we doe? And this compunction in weeping at the heart, is commaunded, Psalm. 4. 5. For whereas wee commonly reade it, In your chambers and be still, or bee still in your chambers:
And Therefore follows Paul's conversion of the Christians in the Acts of the Apostles, who cried out in the vehemency of their spirits, Men and brothers, what shall we do? And this compunction in weeping At the heart, is commanded, Psalm. 4. 5. For whereas we commonly read it, In your chambers and be still, or be still in your chambers:
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the Septuagints expoūd it, Haue compunctiō in your chambers: whereby they signifie to be pricked to the quicke, vntill the bloud followe againe:
the Septuagints expound it, Have compunction in your chambers: whereby they signify to be pricked to the quick, until the blood follow again:
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and by chambers, in that place, our hearts is ment. As, When thou prayest, enter into thy chamber:
and by chambers, in that place, our hearts is meant. As, When thou Prayest, enter into thy chamber:
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that is, into the silence and secrecie of thy heart:
that is, into the silence and secrecy of thy heart:
cst vbz, p-acp dt n1 cc n1 pp-f po21 n1:
(2) text (DIV1)
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648
for that hauing compunction in your chambers, is as much as if he should haue sayd, bleed inwardly at the heart.
for that having compunction in your chambers, is as much as if he should have said, bleed inwardly At the heart.
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(2) text (DIV1)
18
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649
Our teares must not be Crocodiles teares ▪ for as there is praying from the teeth outward,
Our tears must not be Crocodiles tears ▪ for as there is praying from the teeth outward,
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(2) text (DIV1)
18
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650
so there is weeping from the eyes outward:
so there is weeping from the eyes outward:
av pc-acp vbz vvg p-acp dt n2 j:
(2) text (DIV1)
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651
as Bernard saith, We must be let bloud, and haue a veine opened with the launce of compūction.
as Bernard Says, We must be let blood, and have a vein opened with the lance of compunction.
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(2) text (DIV1)
18
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652
And this veine (sayth Fulgentius) must not be corporis, sed cordis: must not bee the liuer veine,
And this vein (say Fulgentius) must not be corporis, sed Cordis: must not be the liver vein,
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(2) text (DIV1)
18
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653
or any such like, but the heart veine onely.
or any such like, but the heart vein only.
cc d d j, cc-acp dt n1 n1 av-j.
(2) text (DIV1)
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654
Whereupon (sayth Dauid) My heart droppeth, Psal. 129. 28. Not that his heart dropped indeede,
Whereupon (say David) My heart drops, Psalm 129. 28. Not that his heart dropped indeed,
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(2) text (DIV1)
18
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655
but because the teares which he shed, were not drops of water, such as may bee easily forced, comming from the eyes,
but Because the tears which he shed, were not drops of water, such as may be Easily forced, coming from the eyes,
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(2) text (DIV1)
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656
but drops of bloud, such as christ did sweate, issuing from the heart.
but drops of blood, such as Christ did sweat, issuing from the heart.
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(2) text (DIV1)
18
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657
These indeede are true teares (sayth Austin) which are the bloud of a woūded heart:
These indeed Are true tears (say Austin) which Are the blood of a wounded heart:
np1 av vbr j n2 (vvz np1) r-crq vbr dt n1 pp-f dt j-vvn n1:
(2) text (DIV1)
18
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658
So that the heart must first be rent, and deeply wounded, before the eye can weepe.
So that the heart must First be rend, and deeply wounded, before the eye can weep.
av cst dt n1 vmb ord vbi vvn, cc av-jn vvn, p-acp dt n1 vmb vvi.
(2) text (DIV1)
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659
But if once our sinnes fall vpon vs like theeues, and wound vs at the heart,
But if once our Sins fallen upon us like thieves, and wound us At the heart,
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(2) text (DIV1)
18
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660
and leaue vs halfe dead, and make vs powere out the bloud of true teares, then by & by will Christ powre in the wine and oyle of gladnesse.
and leave us half dead, and make us power out the blood of true tears, then by & by will christ pour in the wine and oil of gladness.
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(2) text (DIV1)
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661
For sayth Ierome, speaking of this compūction, Vngit, non pungit: These wounds doe not hurt vs, but heale vs. Which we may see in S. Paul, so long as his heart was hardened,
For say Jerome, speaking of this compunction, Vngit, non pungit: These wounds do not hurt us, but heal us Which we may see in S. Paul, so long as his heart was hardened,
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(2) text (DIV1)
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662
& seared with an hot iron, he playd the wild colt, (as I may say) without any griefe or remorse, kicking against the prickes:
& seared with an hight iron, he played the wild colt, (as I may say) without any grief or remorse, kicking against the pricks:
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(2) text (DIV1)
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663
but when it pleased God to take out of his breast that stonie heart (as the Prophet speaketh) and to giue him an heart of flesh for it, the only one pricke of the flesh, the sting of concupiscence, was sufficient alone to tame him,
but when it pleased God to take out of his breast that stony heart (as the Prophet speaks) and to give him an heart of Flesh for it, the only one prick of the Flesh, the sting of concupiscence, was sufficient alone to tame him,
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(2) text (DIV1)
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664
and humble him, and rule him aright.
and humble him, and Rule him aright.
cc vvi pno31, cc vvi pno31 av.
(2) text (DIV1)
18
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665
For euen as a bladder, if it be pricked, all the wind voyds out of it:
For even as a bladder, if it be pricked, all the wind voids out of it:
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(2) text (DIV1)
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666
so Paul his heart being pricked, and bleeding continually for his sinnes, was freed of all conceitednes of all vanitie and pride.
so Paul his heart being pricked, and bleeding continually for his Sins, was freed of all conceitedness of all vanity and pride.
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(2) text (DIV1)
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667
Wherfore as the men of Iudea and Ierusalem were pricked at their hearts, Act. 2. 37. so must we haue true compunction, in bleeding and weeping at the heart:
Wherefore as the men of Iudea and Ierusalem were pricked At their hearts, Act. 2. 37. so must we have true compunction, in bleeding and weeping At the heart:
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(2) text (DIV1)
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668
alluding to this, But weepe for your selues. Lastly, wee must haue compassion in weeping for our owne life.
alluding to this, But weep for your selves. Lastly, we must have compassion in weeping for our own life.
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(2) text (DIV1)
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669
Indeed it is an acceptable thing to haue compassion vpon others, but here wee are bound to haue compassion vpon our selues.
Indeed it is an acceptable thing to have compassion upon Others, but Here we Are bound to have compassion upon our selves.
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670
Miserere animae tuae, placens Deo, as one sayth, The Priest must first offer sacrifice vnto God for himselfe, miserere Spirits tuae, placens God, as one say, The Priest must First offer sacrifice unto God for himself,
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(2) text (DIV1)
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671
then for the sinnes of the people.
then for the Sins of the people.
av p-acp dt n2 pp-f dt n1.
(2) text (DIV1)
19
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672
In the Gospel, the Pharisie took compassion vpon the Publicā, saying, I thank God I am no whoremaster,
In the Gospel, the Pharisee took compassion upon the Publicam, saying, I thank God I am no whoremaster,
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(2) text (DIV1)
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673
nor vncleane person, nor as this publican: nor unclean person, nor as this publican:
ccx j n1, ccx p-acp d n1:
(2) text (DIV1)
19
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674
But the godly publican wept for himself, and tooke compassion vpon his own life, and therefore God tooke compassion vpon him.
But the godly publican wept for himself, and took compassion upon his own life, and Therefore God took compassion upon him.
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(2) text (DIV1)
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675
We must not first weepe for others, but first wee must drinke one heartie draft of compassion for our selues, and then for our brother.
We must not First weep for Others, but First we must drink one hearty draft of compassion for our selves, and then for our brother.
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(2) text (DIV1)
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676
If thy eye be single, al thy bodie is full of light:
If thy eye be single, all thy body is full of Light:
cs po21 n1 vbi j, d po21 n1 vbz j pp-f n1:
(2) text (DIV1)
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677
but if thou haue a beame in thine own eye, & yet wouldest pull out the moate that is in thy brothers eye, all thy bodie is full of darknes:
but if thou have a beam in thine own eye, & yet Wouldst pull out the moat that is in thy Brother's eye, all thy body is full of darkness:
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(2) text (DIV1)
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whereas the way is first to weepe and wash out the great beame our of their owne eye, that then thy eye being more single, thou maist see cleerely to pull a little moate out of thy brothers eye:
whereas the Way is First to weep and wash out the great beam our of their own eye, that then thy eye being more single, thou Mayest see clearly to pull a little moat out of thy Brother's eye:
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(2) text (DIV1)
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679
otherwise, that which was most fondly and foolishly sayd to Christ, may be truely and fitly sayd to thee, Phisition heale thy selfe: And, he saued others, himselfe he can not saue.
otherwise, that which was most fondly and foolishly said to christ, may be truly and fitly said to thee, physician heal thy self: And, he saved Others, himself he can not save.
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(2) text (DIV1)
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680
Like to those Hagges and Pharies, which in Latin be called Lamiae, which wee haue heard of in old time, who (as they say) could see well enough abroad,
Like to those Hags and Pharies, which in Latin be called Lamiae, which we have herd of in old time, who (as they say) could see well enough abroad,
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(2) text (DIV1)
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681
but when they came home, were wont to put vp their eyes in a boxe, & so they were stark blind.
but when they Come home, were wont to put up their eyes in a box, & so they were stark blind.
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(2) text (DIV1)
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682
To whom we may wel say, as Christ sayd to one, Abi in domum tuam: Goe into thine owne house:
To whom we may well say, as christ said to one, Abi in domum tuam: Go into thine own house:
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(2) text (DIV1)
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683
doe not prie into other mens liues abroad, and shut not vp thine eyes in a boxe whē thou art at home,
do not pry into other men's lives abroad, and shut not up thine eyes in a box when thou art At home,
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(2) text (DIV1)
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684
but rather when thou art abroade: looke to thine owne house, looke to thine owne heart, weepe for thine owne selfe, for thine owne life.
but rather when thou art abroad: look to thine own house, look to thine own heart, weep for thine own self, for thine own life.
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(2) text (DIV1)
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685
Many can swallow a camell & straine out a gnat:
Many can swallow a camel & strain out a gnat:
av-d vmb vvi dt n1 cc n1 av dt n1:
(2) text (DIV1)
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686
though their own backs be surcharged, and ouerladen with all ilfauoured lumpes of sinne, like camels bunches;
though their own backs be surcharged, and overladen with all ilfauoured lumps of sin, like Camels bunches;
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(2) text (DIV1)
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687
yet they neuer feele it, they neuer make any bones of it, they can swallow it well enough without any drinke of teares:
yet they never feel it, they never make any bones of it, they can swallow it well enough without any drink of tears:
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(2) text (DIV1)
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688
but if they see a little gnat sitting vpon their brothers coate, presently they must needes forsooth weepe for it,
but if they see a little gnat sitting upon their Brother's coat, presently they must needs forsooth weep for it,
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(2) text (DIV1)
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689
and vrge it and presse it very sore, and straine it through their teares. Such are the wicked vnlearned Brownists, and other like sectaries of this age;
and urge it and press it very soar, and strain it through their tears. Such Are the wicked unlearned Brownists, and other like sectaries of this age;
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(2) text (DIV1)
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690
they say they weep daily for the ruine of Syon, for the desolation of this Church.
they say they weep daily for the ruin of Syon, for the desolation of this Church.
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(2) text (DIV1)
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691
But our Church answers thē, as she had heard her spouse Christ Iesus say in the like case, Weepe not for me, but weepe for your selues:
But our Church answers them, as she had herd her spouse christ Iesus say in the like case, Weep not for me, but weep for your selves:
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692
I (sayth our Church) was neuer more glorious heretofore ▪ in this Realme of Englande, neuer am like to bee hereafter,
I (say our Church) was never more glorious heretofore ▪ in this Realm of England, never am like to be hereafter,
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693
then I am now at this day, the Lord bee thanked for it:
then I am now At this day, the Lord be thanked for it:
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(2) text (DIV1)
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694
and there is no one point of doctrine or discipline, which I maintaine, which hath not beene within these fortie yeares confirmed and besprinckled,
and there is no one point of Doctrine or discipline, which I maintain, which hath not been within these fortie Years confirmed and besprinkled,
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695
and euen inameled with the blood of as blessed Saints, as holy Martyrs, our owne countrimen,
and even inameled with the blood of as blessed Saints, as holy Martyrs, our own countrymen,
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696
as euer did holde vp innocent hands to GOD. Therefore, VVeepe not for mee, but weepe for your selues:
as ever did hold up innocent hands to GOD. Therefore, Weep not for me, but weep for your selves:
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697
You haue departed not only from his Church, but from the primitiue Church:
You have departed not only from his Church, but from the primitive Church:
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(2) text (DIV1)
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698
of which you speake so much, Act. 2. 48. In the primitiue Church, they remained with one accorde in the Temple, you run out of the Temple,
of which you speak so much, Act. 2. 48. In the primitive Church, they remained with one accord in the Temple, you run out of the Temple,
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699
and refuse to pray with vs. In the primitiue Church, they did breake bread at home, you breake peace abroade:
and refuse to pray with us In the primitive Church, they did break bred At home, you break peace abroad:
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(2) text (DIV1)
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700
In the primitiue Church, they had singlenes of heart, you haue changed all singlenes into singularitie:
In the primitive Church, they had singleness of heart, you have changed all singleness into singularity:
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(2) text (DIV1)
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701
I do not speake this vnto any of this worshipful audience, but to you Brownists:
I do not speak this unto any of this worshipful audience, but to you Brownists:
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(2) text (DIV1)
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702
you are those Donatists, of whom Saint Austine speaketh in his 29. Epistle written to Ianuarius, who would take from vs the Lords prayer, with their impious arguments: so would ye Brownists.
you Are those Donatists, of whom Saint Augustine speaks in his 29. Epistle written to January, who would take from us the lords prayer, with their impious Arguments: so would you Brownists.
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(2) text (DIV1)
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703
You are those Nestorians of whome Cassianus speaketh: Quia nolunt esse vt omnes sunt, volunt omnes esse sicut illi sunt.
You Are those Nestorians of whom Cassian speaks: Quia Nolunt esse vt omnes sunt, volunt omnes esse sicut illi sunt.
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704
Who, because they would not be as other men are, would haue all men to bee as bad as themselues.
Who, Because they would not be as other men Are, would have all men to be as bad as themselves.
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705
You are of those Luceferians, of whom Ierome speaketh in the beginning of decalogue, Quibus familiare est dicere, fact a est ecclesia lupanaria:
You Are of those Luceferians, of whom Jerome speaks in the beginning of decalogue, Quibus familiar est dicere, fact a est Church Lupanaria:
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(2) text (DIV1)
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706
who make it a common worde in their mouthes to saye, that the Church is become a Stewes, so say the Brownists.
who make it a Common word in their mouths to say, that the Church is become a Stews, so say the Brownists.
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707
You are those Adriani of whom Epiphanius speaketh in his Anchoratus, 4. & 5. pag. grecae: who being busie bodies themselues, and Bishops in other mens Dioces:
You Are those Adriani of whom Epiphanius speaks in his Anchorite, 4. & 5. page. Grecae: who being busy bodies themselves, and Bishops in other men's Diocese:
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708
yet thinke much that godly and learned Bishops shuld beare rule in their owne Dioces, so thinke the Brownists.
yet think much that godly and learned Bishops should bear Rule in their own Diocese, so think the Brownists.
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(2) text (DIV1)
19
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709
You are those factious Schismatickes, of whom Irenaeus speaketh of in his 4. booke, 26. chapter:
You Are those factious Schismatics, of whom Irnaeus speaks of in his 4. book, 26. chapter:
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(2) text (DIV1)
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710
who for light and trifling quarrels, rent and teare the great & glorious bodie of Christ: so doe yee Brownists.
who for Light and trifling quarrels, rend and tear the great & glorious body of christ: so do ye Brownists.
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(2) text (DIV1)
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711
Yea, you are those Schismatikes, of whome Bernard speaketh, Qui eos qui de Ecclesia sunt, canes, & porcos censent:
Yea, you Are those Schismatics, of whom Bernard speaks, Qui eos qui de Church sunt, canes, & porcos censent:
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(2) text (DIV1)
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712
who accoūt of the Ministers of the church no otherwise, then of hogges, and dogges: I speake to you Brownists.
who account of the Ministers of the Church no otherwise, then of hogs, and Dogs: I speak to you Brownists.
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(2) text (DIV1)
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713
You are those murmurers against Moyses, of whom Optates speaketh in his first booke against Paremon, Qui sunt sepulti, antè sunt mortui:
You Are those murmurers against Moses, of whom Optates speaks in his First book against Paremon, Qui sunt sepulti, antè sunt Deads:
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(2) text (DIV1)
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714
who were buried before they were dead, because they wept for others before they wept for themselues: so doe ye Brownists.
who were buried before they were dead, Because they wept for Others before they wept for themselves: so do you Brownists.
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(2) text (DIV1)
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715
But to leaue them as they leaue the Church, and returne to our selues (deare brethren) who are Christs deare friends,
But to leave them as they leave the Church, and return to our selves (deer brothers) who Are Christ deer Friends,
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(2) text (DIV1)
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716
and friends of his holie Church, we must not onelie weepe, but weepe at the heart, not only weepe at the heart, but weepe for this life;
and Friends of his holy Church, we must not only weep, but weep At the heart, not only weep At the heart, but weep for this life;
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(2) text (DIV1)
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717
not only weepe for this life, but weepe for our owne life:
not only weep for this life, but weep for our own life:
xx av-j vvi p-acp d n1, cc-acp vvb p-acp po12 d n1:
(2) text (DIV1)
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718
and so continuallie practise true deuotion, compunction, and compassion, according to this, But weepe for your selues.
and so continually practise true devotion, compunction, and compassion, according to this, But weep for your selves.
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(2) text (DIV1)
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719
Thus haue I gone ouer al the eight parts of this text:
Thus have I gone over all the eight parts of this text:
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(2) text (DIV1)
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720
Now I would desire no greater fauour of God, thē that wee might meditate of this which hath been spoken,
Now I would desire no greater favour of God, them that we might meditate of this which hath been spoken,
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(2) text (DIV1)
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721
so as our whole liues, and all our affections (especiallie these affections of ioy and sorrowe) might thereby be ordered, and directed aright.
so as our Whole lives, and all our affections (especially these affections of joy and sorrow) might thereby be ordered, and directed aright.
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(2) text (DIV1)
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722
For weeping, and not weeping, are things indifferent:
For weeping, and not weeping, Are things indifferent:
p-acp vvg, cc xx vvg, vbr n2 j:
(2) text (DIV1)
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723
things of themselues neither good nor bad, but thereafter, as according to circumstāces and occurrences, they are either well or ill vsed:
things of themselves neither good nor bad, but thereafter, as according to Circumstances and occurrences, they Are either well or ill used:
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(2) text (DIV1)
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724
Euen as glorying, labouring, fearing, or louing. For glorying, it is sayd, Let not the wise man glorie in his wisedom:
Even as glorying, labouring, fearing, or loving. For glorying, it is said, Let not the wise man glory in his Wisdom:
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(2) text (DIV1)
20
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725
but let him that glorieth, glorie in this, that he knoweth the Lord. Againe, VVe must not reioyce in any thing, but in Christ Iesus, and him crucified. but let him that Glorieth, glory in this, that he Knoweth the Lord. Again, We must not rejoice in any thing, but in christ Iesus, and him Crucified.
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(2) text (DIV1)
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726
For labouring, it is sayd, Labour not for the meate which perisheth, but for the me at which endureth for euer.
For labouring, it is said, Labour not for the meat which Perishes, but for the me At which Endureth for ever.
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(2) text (DIV1)
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727
And againe, Thou shalt get thy liuing with the sweate of thy browes.
And again, Thou shalt get thy living with the sweat of thy brows.
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(2) text (DIV1)
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728
For fearing, it is said, Feare not him that can kill the bodie onely, but feare him who is able to cast both bodie and soule into vtter darknesse.
For fearing, it is said, fear not him that can kill the body only, but Fear him who is able to cast both body and soul into utter darkness.
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(2) text (DIV1)
20
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729
For louing, it is sayd, Loue not the world, nor the things of the world: if any man loue the world, the loue of God is not in him.
For loving, it is said, Love not the world, nor the things of the world: if any man love the world, the love of God is not in him.
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(2) text (DIV1)
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730
Glorie not thē, but glorie, not in the wisedom of the world, but in the knowledge of God:
Glory not them, but glory, not in the Wisdom of the world, but in the knowledge of God:
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(2) text (DIV1)
20
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731
Labour not, but labour, not for the meat which perisheth, but for the meate which abideth for euer.
Labour not, but labour, not for the meat which Perishes, but for the meat which Abideth for ever.
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(2) text (DIV1)
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732
Feare not, but feare, not him that can kill the bodie onely, but him that can kill both bodie and soule.
fear not, but Fear, not him that can kill the body only, but him that can kill both body and soul.
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(2) text (DIV1)
20
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733
Loue not, but loue, not the world, but GOD. And so here, Weepe not, but weepe, not for me, but for your selues.
Love not, but love, not the world, but GOD. And so Here, Weep not, but weep, not for me, but for your selves.
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(2) text (DIV1)
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734
VVeepe not for me, but weepe for your selues. To weep is lawful, not to weepe, without weeping, is vnlawfull:Weep not for me, but weep for your selves. To weep is lawful, not to weep, without weeping, is unlawful:
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(2) text (DIV1)
20
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735
not to weepe, is lawfull, not to weepe, without weeping, is not lawfull. Againe, to weepe for our selues, is lawfull;
not to weep, is lawful, not to weep, without weeping, is not lawful. Again, to weep for our selves, is lawful;
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(2) text (DIV1)
20
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736
to weep immoderatly for Christ, is vnlawfull; not to weepe for Christ is lawfull; not to weepe at al for our selues is vnlawfull:
to weep immoderately for christ, is unlawful; not to weep for christ is lawful; not to weep At all for our selves is unlawful:
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(2) text (DIV1)
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737
whereas without any vnlawfulnes in either, both weeping, and not weeping, will be lawfull, if our weeping be alwaies ioyned with not weeping,
whereas without any unlawfulness in either, both weeping, and not weeping, will be lawful, if our weeping be always joined with not weeping,
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(2) text (DIV1)
20
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738
and our not weeping sometimes ioyned with weeping;
and our not weeping sometime joined with weeping;
cc po12 xx vvg av vvn p-acp vvg;
(2) text (DIV1)
20
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739
if our weeping bee for our selues, not for Christ, and our not weeping be for Christ, & not for our selues.
if our weeping be for our selves, not for christ, and our not weeping be for christ, & not for our selves.
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(2) text (DIV1)
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740
Therefore, we must mark what our Sauiour said, he saith not thus, Weepe for me, and weepe for your selues;
Therefore, we must mark what our Saviour said, he Says not thus, Weep for me, and weep for your selves;
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(2) text (DIV1)
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741
that is too much sorrowe, and too little ioy: neither thus, Weepe not for me, nor weepe for your selues;
that is too much sorrow, and too little joy: neither thus, Weep not for me, nor weep for your selves;
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(2) text (DIV1)
20
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742
that is too much ioy, and too little sorow: neither thus, Weep for me, but weepe not for your selues; that is a desperat speech:
that is too much joy, and too little sorrow: neither thus, Weep for me, but weep not for your selves; that is a desperate speech:
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(2) text (DIV1)
20
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743
neither thus, Weepe not for your selues, but weep for me; that is a presumptuous speech:
neither thus, Weep not for your selves, but weep for me; that is a presumptuous speech:
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(2) text (DIV1)
20
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744
onely he sayth thus, VVeepe not for me, but weepe for your selues. Wherfore (holy brethren) if wee haue any teares, novv let vs shed them:
only he say thus, Weep not for me, but weep for your selves. Wherefore (holy brothers) if we have any tears, now let us shed them:
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(2) text (DIV1)
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745
if wee haue any Psalmes, now let vs sing thē.
if we have any Psalms, now let us sing them.
cs pns12 vhb d n2, av vvb pno12 vvi pno32.
(2) text (DIV1)
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Image 52
746
The holy Gospell is nothing els, but a ioyfull newes, the summe whereof is comprised in that Euangelicall and Angelicall message to the shepheards, I bring you glad tidings of great ioy, which shall bee to all people.
The holy Gospel is nothing Else, but a joyful news, the sum whereof is comprised in that Evangelical and Angelical message to the shepherds, I bring you glad tidings of great joy, which shall be to all people.
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(2) text (DIV1)
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747
But ther Christ was borne in his mothers armes, now he holdeth vp the Angels that they fall not,
But their christ was born in his mother's arms, now he holds up the Angels that they fallen not,
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(2) text (DIV1)
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748
and lifteth vp men that are fallē, with his armes stretched out vpon the crosse:
and lifts up men that Are fallen, with his arms stretched out upon the cross:
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(2) text (DIV1)
20
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749
This is his kingdome which is vpon his shoulder, Esay. 9. 6. And O Ecumenius sayth vpon the second of Iob, This was a greater glorie and credite for Christ,
This is his Kingdom which is upon his shoulder, Isaiah. 9. 6. And Oh Ecumenius say upon the second of Job, This was a greater glory and credit for christ,
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(2) text (DIV1)
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750
then the creation of the whole world.
then the creation of the Whole world.
cs dt n1 pp-f dt j-jn n1.
(2) text (DIV1)
20
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751
Sweete Sauiour, I embrace the wounds of thy hands and feet, I esteeme more of thy hysoppe, thy spunge, thy reede, thy speare, then of any princely Diadem:
Sweet Saviour, I embrace the wounds of thy hands and feet, I esteem more of thy hysoppe, thy sponge, thy reed, thy spear, then of any princely Diadem:
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(2) text (DIV1)
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752
I boast my selfe, and am more proude of thy spittings and thornes, then of al pearles and iuels:
I boast my self, and am more proud of thy spittings and thorns, then of all Pearls and Jewels:
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(2) text (DIV1)
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753
I account thy crosse more splendent and glorious, then any royall scepter.
I account thy cross more splendent and glorious, then any royal sceptre.
pns11 vvb po21 n1 av-dc j cc j, cs d j n1.
(2) text (DIV1)
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754
What speake I of a scepter? thats a goodly matter indeed, then al the sunne-beames in her greatest brightnes of beautie.
What speak I of a sceptre? thats a goodly matter indeed, then all the sunbeams in her greatest brightness of beauty.
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(2) text (DIV1)
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755
This is that triumph, 2. Cor. 2. 14. wherby Christ made vs to triumph in himselfe,
This is that triumph, 2. Cor. 2. 14. whereby christ made us to triumph in himself,
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(2) text (DIV1)
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756
and to bee more then conquerours, as Cyprian sayth, whereas the goodnes and sweetnes of Christ, did triumph ouer all impietie and malice.
and to be more then conquerors, as Cyprian say, whereas the Goodness and sweetness of christ, did triumph over all impiety and malice.
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(2) text (DIV1)
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757
Therefore if the women met Saul playing & singing, Saul hath slaine his thousand, and Dauid his ten thousand:
Therefore if the women met Saul playing & singing, Saul hath slain his thousand, and David his ten thousand:
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(2) text (DIV1)
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758
how much more ought all the sonnes and daughters of Ierusalem, to meete ioyfully playing vpon the harpe,
how much more ought all the Sons and daughters of Ierusalem, to meet joyfully playing upon the harp,
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(2) text (DIV1)
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759
and singing that new song to the Lambe with the 24. Elders, Thou art worthie to take the book,
and singing that new song to the Lamb with the 24. Elders, Thou art worthy to take the book,
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(2) text (DIV1)
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760
and to open the seales thereof, because thou wast killed, and hast redeemed vs by thy bloud.
and to open the Seals thereof, Because thou wast killed, and hast redeemed us by thy blood.
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(2) text (DIV1)
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761
There is a time to weepe, and a time to laugh, a time to mourne, and a time to dance.
There is a time to weep, and a time to laugh, a time to mourn, and a time to dance.
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(2) text (DIV1)
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762
Why art thou then so heauie oh my soule, and why art thou so disquieted within me? still put thy trust in GOD, and hee will deliuer thee.
Why art thou then so heavy o my soul, and why art thou so disquieted within me? still put thy trust in GOD, and he will deliver thee.
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(2) text (DIV1)
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763
Wherefore, let vs looke vp into heauen, and there shall we see the Angels singing this song, Glorie bee to God on high, peace on earth, and good will to•ards men.
Wherefore, let us look up into heaven, and there shall we see the Angels singing this song, Glory be to God on high, peace on earth, and good will to•ards men.
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(2) text (DIV1)
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764
And if I acob, that true I acb, (I meane) Christ, when he went to Ierusalem, hauing nothing with hi• but a staffe, a I acobs staffe:
And if I acob, that true I acb, (I mean) christ, when he went to Ierusalem, having nothing with hi• but a staff, a I acobs staff:
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(2) text (DIV1)
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765
if then (I say) we had good cause to reioyce: how far greater cause haue wee now to reioyce, seeing he is returned back againe,
if then (I say) we had good cause to rejoice: how Far greater cause have we now to rejoice, seeing he is returned back again,
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(2) text (DIV1)
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766
and ascended vp into heauen to his Father, and there sitteth in glorie:
and ascended up into heaven to his Father, and there Sitteth in glory:
cc vvd a-acp p-acp n1 p-acp po31 n1, cc a-acp vvz p-acp n1:
(2) text (DIV1)
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767
though thou wert neuer so much afflicted, yet euen in affliction ▪ reioice with ioy vnspeakable,
though thou Wertenberg never so much afflicted, yet even in affliction ▪ rejoice with joy unspeakable,
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(2) text (DIV1)
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768
yet not as Herodias did, but as Dauid did leape vp in affliction, and caper as high as heauen it selfe, where thou shalt see one rapt vp into a third heauen, saying to himselfe, God forbid that I should reioyce in any thing,
yet not as Herodias did, but as David did leap up in affliction, and caper as high as heaven it self, where thou shalt see one rapt up into a third heaven, saying to himself, God forbid that I should rejoice in any thing,
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(2) text (DIV1)
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769
but in the crosse of Christ: but in the cross of christ:
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(2) text (DIV1)
20
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770
and to vs, Reioyce in the Lorde alwaies, and againe I say, Reioyce: and againe and againe, I say reioyce, & reioyce in Christ alwaies.
and to us, Rejoice in the Lord always, and again I say, Rejoice: and again and again, I say rejoice, & rejoice in christ always.
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(2) text (DIV1)
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771
But weepe for yourselues: not because Christ dyed, but because your sinne were the cause of his death:But weep for yourselves: not Because christ died, but Because your sin were the cause of his death:
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(2) text (DIV1)
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772
for this I will weepe day and night:
for this I will weep day and night:
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(2) text (DIV1)
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773
yea, if I had as many eyes in my head, as thre are starres in the skie,
yea, if I had as many eyes in my head, as Three Are Stars in the sky,
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(2) text (DIV1)
20
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774
yet I wo•ld weepe them all out for this, tha I should be such an vnworthy wre•ch,
yet I wo•ld weep them all out for this, than I should be such an unworthy wre•ch,
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(2) text (DIV1)
20
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775
as by my sinnes to crucifie Chris:
as by my Sins to crucify Chris:
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(2) text (DIV1)
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776
, & to put him to so many deathes, and to kill so deere and so louing a Lord.
, & to put him to so many deaths, and to kill so deer and so loving a Lord.
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(2) text (DIV1)
20
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777
Oh that I could possibly deuise what to say, or what to doe, to obtaine thus much of you,
O that I could possibly devise what to say, or what to do, to obtain thus much of you,
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(2) text (DIV1)
20
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778
or rather of God for you: that you would weepe, though it were neuer so little for your sinnes.
or rather of God for you: that you would weep, though it were never so little for your Sins.
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(2) text (DIV1)
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779
But I can doe no more but commend and commit that which hath beene spoken, to the effectuall working of the holy Ghost in you:
But I can do no more but commend and commit that which hath been spoken, to the effectual working of the holy Ghost in you:
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(2) text (DIV1)
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780
& to the faithfull obedience of your good hearts to God. Many excellent things are spoken of thee, renowned citie, oh thou glorious citie of London:
& to the faithful Obedience of your good hearts to God. Many excellent things Are spoken of thee, renowned City, o thou glorious City of London:
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(2) text (DIV1)
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781
and yet there are many foule blemishes in thee, which nowe I will not, and by reason of the time, I cannot rip vp vnto you:
and yet there Are many foul blemishes in thee, which now I will not, and by reason of the time, I cannot rip up unto you:
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(2) text (DIV1)
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782
but must leaue them vnto euery one of your priuat consciences:
but must leave them unto every one of your private Consciences:
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(2) text (DIV1)
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783
onely remember I pray you this one lesson, that you sinne not, for he that sinneth once, killeth Christ once:
only Remember I pray you this one Lesson, that you sin not, for he that Sinneth once, kills christ once:
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(2) text (DIV1)
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784
and hee that repeateth one sinne twentie times, killeth Christ twentie times:
and he that repeateth one sin twentie times, kills christ twentie times:
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(2) text (DIV1)
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785
Oh that God would giue force to my words, and tell me what I should say.
O that God would give force to my words, and tell me what I should say.
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(2) text (DIV1)
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786
I would to God that I could moue aany remorse, in bitinge and gnawing of your consciences for your sinnes.
I would to God that I could move any remorse, in biting and gnawing of your Consciences for your Sins.
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(2) text (DIV1)
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787
Beloued, oh beloued, kil not the comforter of your hearts, grieue not the holy Ghost: for when wee sinne, the holy Ghost is grieued:
beloved, o Beloved, kill not the comforter of your hearts, grieve not the holy Ghost: for when we sin, the holy Ghost is grieved:
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(2) text (DIV1)
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788
hee is grieued when we are not grieued; but if we be grieued for our sinnes, then is the holy Ghost delighted:
he is grieved when we Are not grieved; but if we be grieved for our Sins, then is the holy Ghost delighted:
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(2) text (DIV1)
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789
as sayth Saint Basill, such griefe and weeping will be the verie seede, or the interest and loane of euerlasting life.
as say Saint Basil, such grief and weeping will be the very seed, or the Interest and loan of everlasting life.
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(2) text (DIV1)
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790
For as a Father pittieth his childe, and if he seeeth him crie, he stilleth him,
For as a Father Pitieth his child, and if he seeth him cry, he stilleth him,
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(2) text (DIV1)
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791
& takes out his hand-kercher and wipes the childes eyes himselfe:
& Takes out his handkercher and wipes the child's eyes himself:
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(2) text (DIV1)
20
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792
so GOD our heauenly Father, will with his owne holy finger wipe away all teares from our eyes, take vs by the hande,
so GOD our heavenly Father, will with his own holy finger wipe away all tears from our eyes, take us by the hand,
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(2) text (DIV1)
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793
and leade vs out of the house of mourning, into the house of mirth: then hauing sowen in teares, we shall reape in ioy:
and lead us out of the house of mourning, into the house of mirth: then having sown in tears, we shall reap in joy:
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(2) text (DIV1)
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794
yea, hauing sowen but a few teares, which may be put in a bottle, we shall reape al those manifold ioyes which are in heauen:
yea, having sown but a few tears, which may be put in a Bottle, we shall reap all those manifold Joys which Are in heaven:
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(2) text (DIV1)
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795
For (sayth one) Heauines may endure for a night, but ioy commeth the next morning:
For (say one) Heaviness may endure for a night, but joy comes the next morning:
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(2) text (DIV1)
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796
then shall Christ turne all our miserie into musicke: all our wormewood into wine: all our sighing into singing:
then shall christ turn all our misery into music: all our wormwood into wine: all our sighing into singing:
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(2) text (DIV1)
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797
then shall Abraham that good mower, binde vs vp into sheaues as good corne, and fill his bosome full of vs,
then shall Abraham that good mower, bind us up into sheaves as good corn, and fill his bosom full of us,
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(2) text (DIV1)
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798
and carrie vs into the Lords barne, to make a ioyfull haruest in heauen:
and carry us into the lords bairn, to make a joyful harvest in heaven:
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(2) text (DIV1)
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799
then shall we with the wise Virgins, hauing store of oyle in our lampes, that is, teares in our eyes, goe out of this vale of teares which floweth with weeping,
then shall we with the wise Virgins, having store of oil in our lamps, that is, tears in our eyes, go out of this vale of tears which flows with weeping,
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(2) text (DIV1)
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800
and enter into that celestiall Canaan, which floweth with milke and honie.
and enter into that celestial Canaan, which flows with milk and honey.
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(2) text (DIV1)
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801
Then shall we surmounting all earthly things, so reare aloft and flye vp as with the Eagles winges, into the heauenly paradise,
Then shall we surmounting all earthly things, so rear aloft and fly up as with the Eagles wings, into the heavenly paradise,
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(2) text (DIV1)
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802
and there settle in the tree of eternall life: then shall all teares of weeping and mourning bee wiped from our eyes:
and there settle in the tree of Eternal life: then shall all tears of weeping and mourning be wiped from our eyes:
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(2) text (DIV1)
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803
and then shall wee see cleerely the bright sonne of God sitting at the right hand of his Father in heauen:
and then shall we see clearly the bright son of God sitting At the right hand of his Father in heaven:
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(2) text (DIV1)
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804
saving vnto vs, Come vnto me, all ye that are heauie laden, and I will refresh you:
Saving unto us, Come unto me, all you that Are heavy laden, and I will refresh you:
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(2) text (DIV1)
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805
not saying, VVeep not for me, but weepe for your selues:
not saying, Weep not for me, but weep for your selves:
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(2) text (DIV1)
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Image 56
806
but Reioyce for me, and reioyce for your selues, through the tender mercies of Iesus Christ, to whom with the Father,
but Rejoice for me, and rejoice for your selves, through the tender Mercies of Iesus christ, to whom with the Father,
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(2) text (DIV1)
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807
and the Sonne, and the holy Ghost, be all honour and glory, power and praise, dignitie and dominion, both now and euermore. Amen. Deus est gloria. FINIS.
and the Son, and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, both now and evermore. Amen. Deus est gloria. FINIS.
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