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THE MEANE IN MOVRNING. The Text. Weepe not for mee, but weepe for your selues. Luk. 23.28. RIght Honorable, right Worshipfull, and most Christian and blessed brethren;
THE MEANE IN MOURNING. The Text. Weep not for me, but weep for your selves. Luk. 23.28. RIght Honourable, right Worshipful, and most Christian and blessed brothers;
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foure sortes of people were about Christ, when Christ was about his passion. Of the first sorte were executioners, which tormented him.
foure sorts of people were about christ, when christ was about his passion. Of the First sort were executioners, which tormented him.
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Of the second sorte were Iewes which mock't him. Of the third sorte were lookers-on, which mark't him.
Of the second sort were Iewes which mocked him. Of the third sort were lookers-on, which marked him.
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Of the fourth sorte were wel-willers, which lamented him.
Of the fourth sort were wellwillers, which lamented him.
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Now although it be very likely, that amōg these his wel-willers, diuers godly men wept for him,
Now although it be very likely, that among these his wellwillers, diverse godly men wept for him,
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as Saint Iohn the Euangelist, Ioseph of Arimathia, Gamaliell, Nicodemus, and such like;
as Saint John the Evangelist, Ioseph of Arimathea, Gamaliel, Nicodemus, and such like;
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yet it is certaine, both that more women wept then men, and that the women more wept then the men. More women: more weeping.
yet it is certain, both that more women wept then men, and that the women more wept then the men. More women: more weeping.
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More women wept then men, partly by the permission of men, who thought that the womens weeping came rather from weaknes in themselues, then from kindnes towards Christ.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 from kindness towards christ.
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Partly by the prouidence of God, who suffered more women to weepe then men, that the women, which bewailed Christes death, might condemne the men, which procured it.
Partly by the providence of God, who suffered more women to weep then men, that the women, which bewailed Christ's death, might condemn the men, which procured it.
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Now the women also more wept then the men, either of a naturall affection, or els of a voluntary disposition.
Now the women also more wept then the men, either of a natural affection, or Else of a voluntary disposition.
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Naturally sayth S. Peter, the woman is the weaker vessel, soone moued to weepe, and subiect to many, either affectionate passions or els passionate affections.
Naturally say S. Peter, the woman is the Weaker vessel, soon moved to weep, and Subject to many, either affectionate passion or Else passionate affections.
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But touching these women, that which was otherwise naturall to them, was here voluntary in them.
But touching these women, that which was otherwise natural to them, was Here voluntary in them.
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For the sinne of a woman, was the ruine of man.
For the sin of a woman, was the ruin of man.
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Therefore these women willingly wept the more. That though a woman did most in the second death of the first Adam;
Therefore these women willingly wept the more. That though a woman did most in the second death of the First Adam;
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yet these might doe least in the first death of the second Adam.
yet these might do least in the First death of the second Adam.
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For it was Eue a woman which betrayed the first Adam with an apple, & caused him to sin;
For it was Eue a woman which betrayed the First Adam with an apple, & caused him to since;
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but it was Iudas a man which betrayed the second Adam with a kisse, and caused him to die.
but it was Iudas a man which betrayed the second Adam with a kiss, and caused him to die.
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And indeed you shal generally obserue, that notwithstanding at the first, the woman went before the man in transgression and disobedience, neuerthelesse since to make amends for that fault, the blessed Virgine Mary,
And indeed you shall generally observe, that notwithstanding At the First, the woman went before the man in Transgression and disobedience, nevertheless since to make amends for that fault, the blessed Virgae Marry,
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and diuers other women haue farre excelled all men, or at the least wise, most men, in true deuotion and godlines.
and diverse other women have Far excelled all men, or At the least wise, most men, in true devotion and godliness.
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Wherefore principally Christ here speaketh to the women, because both more women wept then men; & the women also more wept then the men; more womē; more weeping;
Wherefore principally christ Here speaks to the women, Because both more women wept then men; & the women also more wept then the men; more women; more weeping;
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but yet in them he speaketh (as wel as to them) indifferētly to al his deere friends, both men and women, VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.
but yet in them he speaks (as well as to them) indifferently to all his deer Friends, both men and women, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
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In which sentence wee may obserue, as many wordes so many partes. Eyght words: eight partes. The first, VVEEPE NOT: the second, BVT VVEEPE:
In which sentence we may observe, as many words so many parts. Eyght words: eight parts. The First, WEEP NOT: the second, BUT WEEP:
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the third, VVEEPE NOT, BVT VVEEPE: the fourth, FOR MEE: the fift, FOR YOVR SELVES: the sixt, FOR ME, FOR YOVR SELVES.
the third, WEEP NOT, BUT WEEP: the fourth, FOR ME: the fift, FOR YOUR SELVES: the sixt, FOR ME, FOR YOUR SELVES.
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The seuenth, VVEEPE NOT FOR ME; the eight, BVT VVEEPE FOR YOVR SELVES.
The Seventh, WEEP NOT FOR ME; the eight, BUT WEEP FOR YOUR SELVES.
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God grant all our hearts may be so affected with the consideration of these excellent matters,
God grant all our hearts may be so affected with the consideration of these excellent matters,
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as may make most for the increase of our comfort in him, and his glory in vs. And I humbly beseech you also most christian brethren, to doe God this honor, and me this fauour.
as may make most for the increase of our Comfort in him, and his glory in us And I humbly beseech you also most christian brothers, to do God this honour, and me this favour.
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First that you would not prescribe mee anie methode, or order, how I should handle this text,
First that you would not prescribe me any method, or order, how I should handle this text,
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but that you would giue mee leaue to follow mine own methode, and order, wherein I perswade my selfe,
but that you would give me leave to follow mine own method, and order, wherein I persuade my self,
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and I hope also truly, I haue bin directed by ye spirit of God. Secondly, that you would not run before me, in your swift conceit, & earnest expectation,
and I hope also truly, I have been directed by you Spirit of God. Secondly, that you would not run before me, in your swift conceit, & earnest expectation,
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but that it would please you to goe on along easily all the way with me, till happily at the length, by Gods gracious assistance,
but that it would please you to go on along Easily all the Way with me, till happily At the length, by God's gracious assistance,
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and your gentle acceptance, I come to the end of my Sermon.
and your gentle acceptance, I come to the end of my Sermon.
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And then if I haue omitted any thing, which you would haue had me sayd, spare mee not,
And then if I have omitted any thing, which you would have had me said, spare me not,
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but blame me hardly for it, as you shall thinke best. VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES.
but blame me hardly for it, as you shall think best. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
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THe first part is, VVEEPE NOT. When lairus the ruler of the sinagogue wept bitterly for the death of his daughter;
THe First part is, WEEP NOT. When lairus the ruler of the synagogue wept bitterly for the death of his daughter;
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Christ said vnto him, weepe not. When Rachel wept, and would not be comforted, seeing neither her sonne Beniamin,
christ said unto him, weep not. When Rachel wept, and would not be comforted, seeing neither her son Benjamin,
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nor almost any true Beniamite left aliue;
nor almost any true Benjamite left alive;
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God sayd vnto her, weepe not. When a poore widow wept sore for the death of her onely sonne, Christ sayde vnto her, weep not, And so here, Christ seeing many Iairusses, many Rachels, many widowes, weepe for the death of the onely sonne of God, sayeth vnto them, weepe not. Forbidding thereby immoderate weeping, which is condemned, in nature; in reason; in religion.
God said unto her, weep not. When a poor widow wept soar for the death of her only son, christ said unto her, weep not, And so Here, christ seeing many Jairusses, many Rachels, many Widows, weep for the death of the only son of God, Saith unto them, weep not. Forbidding thereby immoderate weeping, which is condemned, in nature; in reason; in Religion.
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In nature, the earth when it reioyceth, as in the summer time then it is couered with corne, but when it hath to too forlorne, In nature, the earth when it rejoices, as in the summer time then it is covered with corn, but when it hath to too forlorn,
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& sorrowfull a countenance, as in the winter time, then it is fruitlesse, and barren.
& sorrowful a countenance, as in the winter time, then it is fruitless, and barren.
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The water when it is quiet, and calme, bringeth in all maner of marchandise, but when the sea stormes,
The water when it is quiet, and Cam, brings in all manner of merchandise, but when the sea storms,
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and roares too much, then the very shippes do houle and crie The ayre looking cleerely,
and roars too much, then the very ships do houle and cry The air looking clearly,
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and cheerefully refresheth all thinges, but weeping too much, that is, rayning too much, as in Noahs floude, it drownes the whole world.
and cheerfully refresheth all things, but weeping too much, that is, raining too much, as in Noahs flood, it drowns the Whole world.
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The fire being but a little sprīkled with water burneth more brightly, but being too much ouerwhelmed, it giues neither heate, nor light.
The fire being but a little sprinkled with water burns more brightly, but being too much overwhelmed, it gives neither heat, nor Light.
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The eye it selfe (as Anatomists write) hath twise as many drie skins, like sluces, to dam vp the course of the teares, as it hath moyst humours,
The eye it self (as Anatomists write) hath twice as many dry skins, like sluices, to dam up the course of the tears, as it hath moist humours,
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like channels, to let them flow forth. For it hath sixe of them, and but three of those.
like channels, to let them flow forth. For it hath sixe of them, and but three of those.
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If al the body were an eye, and there were no eares in it:
If all the body were an eye, and there were no ears in it:
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where were then the hearing? If all the eye were a moyst humour, and there were no drye skins in it, where were then the seeing? Seeing then too much weeping is; in the earth barrennes; in the water ship wrack; in the aire an inundation; in the fire coldnes; in the eye blindnes;
where were then the hearing? If all the eye were a moist humour, 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 ship wrack; in the air an inundation; in the fire coldness; in the eye blindness;
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certainely if, the earth, the water, the ayre, the fire, the eie, could speak, they would altogether with one concent sing a ioyfull song of fiue parts,
Certainly if, the earth, the water, the air, the fire, the eye, could speak, they would altogether with one concent sing a joyful song of fiue parts,
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and euery one seuerally say vnto vs, That we must not weepe too much. Now reason seeth yet more, That too much of a thing is nought. Etiāmel, si nimiū ingratū.
and every one severally say unto us, That we must not weep too much. Now reason sees yet more, That too much of a thing is nought. Etiāmel, si nimiū ingratū.
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Which is translated thus, It is not good to eate too much honie. If it bee not good eating too much honie;
Which is translated thus, It is not good to eat too much honey. If it be not good eating too much honey;
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then sure it is not good eating too much wormewood.
then sure it is not good eating too much wormwood.
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The Egyptians when they would describe teares, they paint those gems, which we call vnions, whereupon Suidas sayth, Vnions hierogyphically do signifie the shedding of teares.
The egyptians when they would describe tears, they paint those gems, which we call unions, whereupon Suidas say, Unions hierogyphically do signify the shedding of tears.
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For as vnions haue their name in latine, because they are found one by one, & neuer more at once:
For as unions have their name in latin, Because they Are found one by one, & never more At once:
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so teares must be shed easily one by one, and neuer bee powred out all at once.
so tears must be shed Easily one by one, and never be poured out all At once.
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Seneca sayeth, that which we must do dayly, we must do moderately.
Senecca Saith, that which we must do daily, we must do moderately.
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Therfore though we can not quite stop the bloudy issue of our teares, at the leastwise we must be sparing,
Therefore though we can not quite stop the bloody issue of our tears, At the leastwise we must be sparing,
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& weep so to day, as we may weepe to morrow, & keep some teares awaies in store, reseruing them to another occasiō afterward.
& weep so to day, as we may weep to morrow, & keep Some tears aways in store, reserving them to Another occasion afterwards.
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For we reade that Heraclitus when he had sook't and sowst himselfe in sorrow all his lise long, at length dyed of a dropsie,
For we read that Heraclitus when he had sooked and soused himself in sorrow all his lise long, At length died of a dropsy,
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and so (as I may say) drowned himselfe in his owne teares. Yea Niobe by ouermuch weeping was turnde into a stone;
and so (as I may say) drowned himself in his own tears. Yea Niobe by overmuch weeping was turned into a stone;
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euen as Lots wife by turning backe, was turnde into salt. It was one of Pythagoras poesies, not to eate ye hart;
even as Lots wife by turning back, was turned into salt. It was one of Pythagoras Poesies, not to eat you heart;
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which is expoūded thus, As a moath freateth the garment, and a worme eateth the wood: so heauines hurteth mās hart.
which is expounded thus, As a moath freateth the garment, and a worm Eateth the wood: so heaviness hurteth men heart.
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Now if we may not teare the hart of any otherthing with our teeth, then much lesse may we teare our owne hart, with our teares.
Now if we may not tear the heart of any otherthing with our teeth, then much less may we tear our own heart, with our tears.
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So that euē blind reason, such as the heathen haue had, doth yet plainely see this, That we must not weepe too much. But religion goeth yet further.
So that even blind reason, such as the heathen have had, does yet plainly see this, That we must not weep too much. But Religion Goes yet further.
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For whē God at the first placed mā in the garden of Eden, which is the garden of pleasure, he did indeede there prouide all thinges for him, which might pleasure him.
For when God At the First placed man in the garden of Eden, which is the garden of pleasure, he did indeed there provide all things for him, which might pleasure him.
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His wife which was equall to him: all other creatures that were inferiour to him: the hearbes which hee did eate:
His wife which was equal to him: all other creatures that were inferior to him: the herbs which he did eat:
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the flowers that he did smell: the pearles which hee did look vpon: the gold that he did tread vpon:
the flowers that he did smell: the Pearls which he did look upon: the gold that he did tread upon:
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all these serude for his delight and ioy.
all these served for his delight and joy.
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Afterward when sentence had proceeded against the man, that hee should haue sorrow about the fruit of the earth, against the woman, that she should haue sorrowe about the fruite of the wombe,
Afterwards when sentence had proceeded against the man, that he should have sorrow about the fruit of the earth, against the woman, that she should have sorrow about the fruit of the womb,
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yet it pleased God to asswage and sweeten these our sorrowes with diuerse singular comforts. As first, we haue the holy spirit, who is the only comforter.
yet it pleased God to assuage and sweeten these our sorrows with diverse singular comforts. As First, we have the holy Spirit, who is the only comforter.
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Next a good conscience, which is a continuall feast. Then the holy scripture, which is (as it were) an other paradise.
Next a good conscience, which is a continual feast. Then the holy scripture, which is (as it were) an other paradise.
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Lastly, an vnfained faith by which wee haue peace with GOD.
Lastly, an unfeigned faith by which we have peace with GOD.
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Therefore Athenagoras sayes well, I count that they haue no spirite, no conscience, no scripture, no faith in them which yeeld to too much griefe.
Therefore Athenagoras Says well, I count that they have no Spirit, no conscience, no scripture, no faith in them which yield to too much grief.
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And Hierome yet more vehemently, I doe from my hart detest al excessiue sorrow, seeing it is a very hell vpon earth,
And Jerome yet more vehemently, I do from my heart detest all excessive 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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Wherefore immoderate weeping is condemned, in nature, which teacheth al things: in reason, which teacheth all men:
Wherefore immoderate weeping is condemned, in nature, which Teaches all things: in reason, which Teaches all men:
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in religion, which teacheth al christians, That wee must not weepe too much. Thus much of weeping too much, which is the first part, VVEEPE NOT.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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WEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES. NOwe a little of weeping too little which is the second parte, BVT VVEEPE.
WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. Now a little of weeping too little which is the second part, BUT WEEP.
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They to whom Christ heere speaketh, offended in th'excesse.
They to whom christ Here speaks, offended in th'excesse.
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Therefore he beginneth thus, weepe not. But I may wel shift the words, and begin thus, But weepe. For wee offend, commonly in the wāt of weeping, seldome in th'xecesse.
Therefore he begins thus, weep not. But I may well shift the words, and begin thus, But weep. For we offend, commonly in the want of weeping, seldom in th'xecesse.
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The reason is, because wee lacke loue, which being three folde; towardes our selues: towards our neighbour: towards God; the greatest worke of loue;
The reason is, Because we lack love, which being three fold; towards our selves: towards our neighbour: towards God; the greatest work of love;
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towards our selues is repentance: towards our neighbour is preaching: towardes God is praier. And al these require some teares.
towards our selves is Repentance: towards our neighbour is preaching: towards God is prayer. And all these require Some tears.
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So that if we weepe so little as that we 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 first, touching repentance one sayes truely, The lesser our sorrowes are, the greater are our sinnes.
For First, touching Repentance one Says truly, The lesser our sorrows Are, the greater Are our Sins.
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But on th' other side, the heads of dragons are brokē in the waters that is, very strong and vile sinnes are weakened and washt away with teares.
But on the other side, the Heads of dragons Are broken in the waters that is, very strong and vile Sins Are weakened and washed away with tears.
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That obligation which was against vs before it had beene fastned to the croste of Christ was engrossed in parchmēt.
That obligation which was against us before it had been fastened to the crossed of christ was engrossed in parchment.
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Now it is but scribled in paper.
Now it is but scribbled in paper.
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So that if wee blur it dayly with weeping vpon it, our teares wil be like aqua fortis, to take out the hand-writing quite and cleane, that God shall neither reade nor see our sins.
So that if we blur it daily with weeping upon it, our tears will be like aqua fortis, to take out the handwriting quite and clean, that God shall neither read nor see our Sins.
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When Alexander had reade a long and tedious Epistle written to him by Antipater, wherein were diuers accusations against his mother Olympias, What, saies he, me thinkes Antipater knoweth not, that one little teare of a mother will easily blot out many Epistles.
When Alexander had read a long and tedious Epistle written to him by Antipater, wherein were diverse accusations against his mother Olympias, What, Says he, me thinks Antipater Knoweth not, that one little tear of a mother will Easily blot out many Epistles.
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And certainely the teares not onely of Gods mother, but euen of euery child of God will much more easily blot out the memorie of many sinnes, And Certainly the tears not only of God's mother, but even of every child of God will much more Easily blot out the memory of many Sins,
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though they were before, like the sinnes of Iuda, written with a pen of yron,
though they were before, like the Sins of Iuda, written with a pen of iron,
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and grauen with the point of a diamond Therefore sayth Alcuinus, we must wash our hearts in the troubled poole of Bethesda in the troubled teares of repentance.
and graven with the point of a diamond Therefore say Alcuin, 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 we can not easily see the baggage that lieth in the bottome:
For as in a well, except there be Some water in it we can not Easily see the baggage that lies in the bottom:
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so in the depth of the heart without teares we can not see our sinnes. Teares make our sinnes not seene, and seene.
so in the depth of the heart without tears we can not see our Sins. Tears make our Sins not seen, and seen.
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Not seene to God, and seene to vs. God not seeing them forgiues them, and we seeing them amend them.
Not seen to God, and seen to us God not seeing them forgives them, and we seeing them amend them.
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Pliny writeth that the teares of vinebranches doe cure the leprosie.
pliny Writeth that the tears of Vine-branches do cure the leprosy.
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And so the teares of those vine branches which are grafted into the true vine, doe cure the leprosie of sinne. And so the tears of those vine branches which Are grafted into the true vine, do cure the leprosy of sin.
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S. Austin witnesseth that the Eagle feeling his wings heauie, plungeth thē in a fountaine, & so reneweth his strength :
S. Austin Witnesseth that the Eagl feeling his wings heavy, plungeth them in a fountain, & so Reneweth his strength:
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After the same sort, a Christian feeling the heauie burthen of his sins, batheth himselfe in a fountaine of teares,
After the same sort, a Christian feeling the heavy burden of his Sins, batheth himself in a fountain of tears,
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and so washing of the olde man, which is the body of sinne, is made young againe, and lustie as an eagle.
and so washing of the old man, which is the body of sin, is made young again, and lusty as an Eagl.
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That sinfull woman because shee loued much, therefore she washt Christes feete with her teares. A strange sight.
That sinful woman Because she loved much, Therefore she washed Christ's feet with her tears. A strange sighed.
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I haue oftentimes seene the heauen wash the earth. But I neuer before sawe the earth wash the heauen: yet here I see it.
I have oftentimes seen the heaven wash the earth. But I never before saw the earth wash the heaven: yet Here I see it.
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An earthly and a sinfull woman washeth the heauenly feete of Christ.
an earthly and a sinful woman washes the heavenly feet of christ.
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But because shee washt Christs feete with her teares, therefore Christ crowned her head with his mercies.
But Because she washed Christ feet with her tears, Therefore christ crowned her head with his Mercies.
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The prodigall childe had no sooner returned home by weeping crosse (as we say) and cryed peccaui, but straightwaies he was receiued.
The prodigal child had no sooner returned home by weeping cross (as we say) and cried peccaui, but straightways he was received.
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Loe yee whatforce there is in three sillables.
Loe ye whatforce there is in three syllables.
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For God hearing a sinner in trew contrition vtter but this one word of three sillables, peccaui, I haue sinned, is so in a maner charmed and inchaunted with it, that he hath no power ouer himselfe, he cannot but grant remission. For God hearing a sinner in true contrition utter but this one word of three syllables, peccaui, I have sinned, is so in a manner charmed and enchanted with it, that he hath no power over himself, he cannot but grant remission.
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Saint Peter likewise though he were an old man in yeares, yet he was a very child,
Saint Peter likewise though he were an old man in Years, yet he was a very child,
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and a prodigall child in weeping.
and a prodigal child in weeping.
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And as his faith was so great that he lept into a sea of waters to come to Christ:
And as his faith was so great that he leapt into a sea of waters to come to christ:
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so his repentance was so great that he lept into a sea of teares when hee went from Christ.
so his Repentance was so great that he leapt into a sea of tears when he went from christ.
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He wept so bitterly (as Clemens Romanus testifieth) that there were gutters and furrowes in his face, made with those teares which trickled downe his cheekes.
He wept so bitterly (as Clemens Romanus Testifieth) that there were gutters and furrows in his face, made with those tears which trickled down his cheeks.
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And therefore sayes Cyril, hee recouered that place by bewayling his offence which hee had lost by denying his master.
And Therefore Says Cyril, he recovered that place by bewailing his offence which he had lost by denying his master.
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For sayth Nazianzen, God is more merciful, then man can bee sinfull, if hee will bee sorrowfull.
For say Nazianzen, God is more merciful, then man can be sinful, if he will be sorrowful.
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Wherefore we may see by these examples, of the sinfull woman: of the prodigall childe:
Wherefore we may see by these Examples, of the sinful woman: of the prodigal child:
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of Saint Peter, that weeping doth especially recommend our repentance, that we may purchase our pardon.
of Saint Peter, that weeping does especially recommend our Repentance, that we may purchase our pardon.
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Touching preaching, the voyce of a preacher ought to be the voyce of a cryer, which should not pype to make the people daunce,
Touching preaching, the voice of a preacher ought to be the voice of a crier, which should not pipe to make the people dance,
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but mourne to make them weepe.
but mourn to make them weep.
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Hence it is, that in the olde lawe none that was blinde or had any blemish in his eye might serue at the aulter.
Hence it is, that in the old law none that was blind or had any blemish in his eye might serve At the alter.
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There are many reasons of this lawe.
There Are many Reasons of this law.
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Among many this may be one, because for that impediment in his eye hee could not well shew his inward sorrowing by his outward weeping.
Among many this may be one, Because for that impediment in his eye he could not well show his inward sorrowing by his outward weeping.
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And when they offered vp to the Lorde their first borne, who was ordinarily in euery familie their priest or their preacher, they offered also with him a paire of turtle doues or two yong pigeons.
And when they offered up to the Lord their First born, who was ordinarily in every family their priest or their preacher, they offered also with him a pair of turtle Dove or two young pigeons.
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That paire of turtle doues did signifie a paire of mournefull eies. These two yong pigeons did signify likewise two weeping eyes.
That pair of turtle Dove did signify a pair of mournful eyes. These two young pigeons did signify likewise two weeping eyes.
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And at that offering they praied for their first born, that afterward he might haue such eyes himselfe.
And At that offering they prayed for their First born, that afterwards he might have such eyes himself.
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For as pigeons flie to their windowes :
For as pigeons fly to their windows:
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so the sincere preacher hath no other refuge to flie vnto, but onely to his windowes, that is to his eyes, which are glazed with teares,
so the sincere preacher hath no other refuge to fly unto, but only to his windows, that is to his eyes, which Are glazed with tears,
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when they weepe for the sins of the people.
when they weep for the Sins of the people.
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Christ Iesus is much delighted in such kinde of eyes, saying so oftē to his spouse, Thine eies are pigeons eyes.
christ Iesus is much delighted in such kind of eyes, saying so often to his spouse, Thine eyes Are pigeons eyes.
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The holy Ghost also, descending himselfe in the forme of doue.
The holy Ghost also, descending himself in the Form of dove.
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And the Prophets like doues vpon the waters which are washt with milke & remaine by the ful vessels vsually receiued their prophecies beside riuers.
And the prophets like Dove upon the waters which Are washed with milk & remain by the full vessels usually received their prophecies beside Rivers.
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As Ezechiel beside the riuer Cobar: Daniel beside the riuer Tigris: the Baptist beside the riuer lordane.
As Ezechiel beside the river Cobar: daniel beside the river Tigris: the Baptist beside the river lordane.
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Yea also they preached their prophecies, not so much with wordes as with riuers of teares.
Yea also they preached their prophecies, not so much with words as with Rivers of tears.
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The prophet Dauid was so valiant, that he ouercame a mightie huge giant, and tare a Beare in peeces as easily as if it had beene a Kyd,
The Prophet David was so valiant, that he overcame a mighty huge giant, and tear a Bear in Pieces as Easily as if it had been a Kid,
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& slew a fierce lyon with no other weapon, but onely with his naked handes, and diuerse other times like a violent whirlewinde bare downe all before him.
& slew a fierce Lion with no other weapon, but only with his naked hands, and diverse other times like a violent whirlwind bore down all before him.
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Yet when he came to preach, hee was so soft-hearted, and so tender-ey'd, that he said, Mine eies gush out riuers of water,
Yet when he Come to preach, he was so softhearted, and so tender-eyed, that he said, Mine eyes gush out Rivers of water,
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because men keepe not thy law.
Because men keep not thy law.
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O that my head were full of water, sayes Ieremie, & mine eies a fountaine of teares.
O that my head were full of water, Says Ieremie, & mine eyes a fountain of tears.
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I protest, sayes Paule, that for these three yeares I haue not ceased to warne euery one of you with teares day and night.
I protest, Says 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 Austin witnesseth, there is more good to be done with sighing then with speaking, with weeping then with wordes .
For indeed, as Austin Witnesseth, there is more good to be done with sighing then with speaking, with weeping then with words.
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And Prosper saith, that a preacher must seeke not his owne praise, but the peoples profit in sorrowing for their sinnes .
And Prosper Says, that a preacher must seek not his own praise, but the peoples profit in sorrowing for their Sins.
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And Ierome sayes, that the preacher is most highly commended, not when the people clap their hands,
And Jerome Says, that the preacher is most highly commended, not when the people clap their hands,
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but when they knocke their breasts. Wherefore as it is an Idol and no God which hath eies and seeth not:
but when they knock their breasts. Wherefore as it is an Idol and no God which hath eyes and sees not:
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So hee is rather an Idoll shepheard then a godly pastour, which hath eies and weepeth not more or lesse, one time or other in preaching to the people.
So he is rather an Idol shepherd then a godly pastor, which hath eyes and weeps not more or less, one time or other in preaching to the people.
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Touching prayer, Saint Iames sayes, the prayer of a iust man preuaileth much, if it be feruent.
Touching prayer, Saint James Says, the prayer of a just man prevaileth much, if it be fervent.
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For a feruent prayer commeth from a feruent spirit, which is wholy inspired with that holy spirit, who maketh request in vs and for vs, with sighes and grones, which cannot be expressed.
For a fervent prayer comes from a fervent Spirit, which is wholly inspired with that holy Spirit, who makes request in us and for us, with sighs and groans, which cannot be expressed.
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As it is in one of the Psalmes, Hee sendeth forth his word and melteth them, he bretheth forth his spirite, and the waters flowe.
As it is in one of the Psalms, He sends forth his word and melts them, he breatheth forth his Spirit, and the waters flow.
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Hee sendeth forth his worde, and breatheth forth his spirit, when the holy Ghost moueth vs to praye.He sends forth his word, and breathes forth his Spirit, when the holy Ghost moves us to pray.
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he melteth them and the waters flow, when teares trickle downe from our eyes. For as a seething pot runneth ouer:he melts them and the waters flow, when tears trickle down from our eyes. For as a seething pot Runneth over:
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so sayes a holy heart, seething (as it were) like a pot, and boyling in feruent prayer , I power ouer my soule within mee.
so Says a holy heart, seething (as it were) like a pot, and boiling in fervent prayer, I power over my soul within me.
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According to that of Austin The more holy and deuout a man is, the more will he be sure to weepe in his prayer.
According to that of Austin The more holy and devout a man is, the more will he be sure to weep in his prayer.
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And no maruaile that hee doth weepe in praying, which doth pray for weeping. Grant, O Lorde, sayes the same father, that I may haue a fountaine of teares,
And no marvel that he does weep in praying, which does pray for weeping. Grant, Oh Lord, Says the same father, that I may have a fountain of tears,
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then especially when I offer vp to thee my prayers and supplications . For the oliue tree is most aboundant in fruite when it distilleth.
then especially when I offer up to thee my Prayers and supplications. For the olive tree is most abundant in fruit when it distilleth.
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And so a Christian is most plentifull & powrefull in prayer when he weepeth.
And so a Christian is most plentiful & powerful in prayer when he weeps.
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Hereupon King Dauid saith, I am as a greene oliue tree, in the house of the Lord.
Hereupon King David Says, I am as a green olive tree, in the house of the Lord.
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And our Sauiour himselfe whent often to the mount of Oliues, where hee offered vp prayers and supplications, with strong crying and teares.
And our Saviour himself whent often to the mount of Olive, where he offered up Prayers and supplications, with strong crying and tears.
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And therefore he willeth vs also, to haue fayth as a grayme of mustard seede. Now mustard seede hath his name in Greeke, because it makes the eyes weepe.
And Therefore he wills us also, to have faith as a grayme of mustard seed. Now mustard seed hath his name in Greek, Because it makes the eyes weep.
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So that hee which in prayer hath fayth, as a grayne of mustard seede, hath such a fayth, as makes his eyes weepe.
So that he which in prayer hath faith, as a grain of mustard seed, hath such a faith, as makes his eyes weep.
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And then Christ sayes to him, Thou hast wounded my heart with one of thine eyes.
And then christ Says to him, Thou hast wounded my heart with one of thine eyes.
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If with one, then much more with both.
If with one, then much more with both.
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For, as Synesius testifieth, weeping is more pearcing, and more forcible to perswade God, and euen to wound his heart,
For, as Synesius Testifieth, weeping is more piercing, and more forcible to persuade God, and even to wound his heart,
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then all the eloquence, then all the rhetorick in the world .
then all the eloquence, then all the rhetoric in the world.
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And Cpyrian sayes, when the spirite of man sendeth out sighes in prayer, then the spirit of God giues grace .
And Cyprian Says, when the Spirit of man sends out sighs in prayer, then the Spirit of God gives grace.
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And Ambrose, God looketh when wee praye, that wee should power out our teares, that hee might poure out his mercies .
And Ambrose, God looks when we pray, that we should power out our tears, that he might pour out his Mercies.
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As for example, Anna Samuels mother, in the bitternes of her soule wept sore when shee prayed.
As for Exampl, Anna Samuels mother, in the bitterness of her soul wept soar when she prayed.
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Looke how salte vapours arise out of the sea, which afterward are turned into a pleasant shower:
Look how salt vapours arise out of the sea, which afterwards Are turned into a pleasant shower:
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so out of the sea of her sorrowfull soule did arise sobs and sighes like salt vapours, which immediatly were turned into asweet shower of teares.
so out of the sea of her sorrowful soul did arise sobs and sighs like salt vapours, which immediately were turned into asweet shower of tears.
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Therefore God heard her prayer, and sent her a sonne.
Therefore God herd her prayer, and sent her a son.
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The rather, because this weeping, the more bitter it was to her, the more sweete it was to God.
The rather, Because this weeping, the more bitter it was to her, the more sweet it was to God.
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So Iacob wrestled with God, and preuayled against God .
So Iacob wrestled with God, and prevailed against God.
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But the Prophet Osee sheweth, that his wrestling was by weeping, and his preuailing was by praying .
But the Prophet Hosea shows, that his wrestling was by weeping, and his prevailing was by praying.
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So Ezechias being sicke prayed, praying turn'd him toward the wall and wept ▪ And then with weeping as with gunshot he battered downe that partition wall of his sinnes, which kept Gods louing countenance from him.
So Hezekiah being sick prayed, praying turned him towards the wall and wept ▪ And then with weeping as with gunshot he battered down that partition wall of his Sins, which kept God's loving countenance from him.
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Therefore sayes the Lord to him, I haue heard thy prayers and thy teares. A strange speech. I haue heard thy prayers. That I vnderstande well enough.
Therefore Says the Lord to him, I have herd thy Prayers and thy tears. A strange speech. I have herd thy Prayers. That I understand well enough.
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But J haue heard thy teares. What should bee the meaning of this, trow you? Haue teares tongues, I marueile,
But J have herd thy tears. What should be the meaning of this, trow you? Have tears tongues, I marvel,
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or can they speake, that they may be heard? yea surely I dare bee bolde to say it.
or can they speak, that they may be herd? yea surely I Dare be bold to say it.
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The cloud-cleauing thunder of th'almightie can not make such a ratling sound, and such a roaring noyse in the eares of man,
The cloud-cleaving thunder of almighty can not make such a rattling found, and such a roaring noise in the ears of man,
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as our teares doe in the eares of God.
as our tears do in the ears of God.
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Therefore Dauid both before he had prayed, desireth God to heare the voice of his crying,
Therefore David both before he had prayed, Desires God to hear the voice of his crying,
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and also after he had praied, thanketh God because hee had heard the voice of his weeping.
and also After he had prayed, thanketh God Because he had herd the voice of his weeping.
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For indeede hee himselfe also sayes of himselfe, I mingled my drink with weeping.
For indeed he himself also Says of himself, I mingled my drink with weeping.
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And where was this drink of his, but in that cup of which he sayes in an other place, I will take the cup of saluation, (or of prayer,
And where was this drink of his, but in that cup of which he Says in an other place, I will take the cup of salvation, (or of prayer,
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& thanksgiuing) and call vpon the name of the Lord. So that Dauid mingling his drinke with weeping, mingled his prayer with weeping.
& thanksgiving) and call upon the name of the Lord. So that David mingling his drink with weeping, mingled his prayer with weeping.
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Wherefore as Elizeus did cast salt into the waters of Iericho, to make them sweete:
Wherefore as Elisha did cast salt into the waters of Jericho, to make them sweet:
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so must wee salt and season our prayers with teares, to make them sauorie and delightsome to God.
so must we salt and season our Prayers with tears, to make them savoury and delightsome to God.
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A man can neuer loue himselfe aright, that doth not sometimes weepe in repentance: nor his neighbour (if he be a preacher) that doth not sometimes weepe in preaching: nor God, that doth not sometimes weepe in prayer. So that we must not bee like the Stoikes which were neuer at all moued.
A man can never love himself aright, that does not sometime weep in Repentance: nor his neighbour (if he be a preacher) that does not sometime weep in preaching: nor God, that does not sometime weep in prayer. So that we must not be like the Stoics which were never At all moved.
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Then we shal weepe too little. As is proued in this second part, BVT VVEEPE. VVEEP NOT FOR ME, BVT VVEEPE FOR YOVR SELVES.
Then we shall weep too little. As is proved in this second part, BUT WEEP. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
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THe third part is next, VVEEPE NOT, BVT VVEEPE.
THe third part is next, WEEP NOT, BUT WEEP.
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Which noteth, seeing both the excesse and the want are to bee eschewed, that therefore the true meane, which wee must keepe in weeping, consisteth in an equall entermingling of these two extremities, VVEEPE NOT BVT VVEEPE both together.
Which notes, seeing both the excess and the want Are to be Eschewed, that Therefore the true mean, which we must keep in weeping, Consisteth in an equal intermingling of these two extremities, WEEP NOT BUT WEEP both together.
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VVEEPE NOT, sayes he, Too much is contrary to nature. BVT VVEEPE, too little is contrary to repentance.
WEEP NOT, Says he, Too much is contrary to nature. BUT WEEP, too little is contrary to Repentance.
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VVEEPE NOT, too much is contrary to reason. BVT VVEEPE, too little is contrarie to preaching.
WEEP NOT, too much is contrary to reason. BUT WEEP, too little is contrary to preaching.
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VVEEPE NOT, too much is contrarie to religion. BVT VVEEPE, too little is contrary to prayer.
WEEP NOT, too much is contrary to Religion. BUT WEEP, too little is contrary to prayer.
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S. Paul chargeth Timothie to be instant, in season, & out of season. First in season, then out of season.
S. Paul charges Timothy to be instant, in season, & out of season. First in season, then out of season.
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Teaching thereby that vnseasonable opportunitie, is better then seasonable importunity. Yet to keep a meane in exhorting, that wee must as well vse importunitie sometimes,
Teaching thereby 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 take an opportunitie alwaies, though it be out of season.
so it be in season, as take an opportunity always, though it be out of season.
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Euen so, sayes our Sauiour here, VVEEPE NOT, BVT VVEEPE. First weepe not, then but weep.
Eve so, Says our Saviour Here, WEEP NOT, BUT WEEP. First weep not, then but weep.
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Teaching thereby that not to weepe is better then to weep, yet to keep a meane in weeping, that we must,
Teaching thereby that not to weep is better then to weep, yet to keep a mean in weeping, that we must,
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as well sometimes in not weeping weepe, as alwaies in weeping not weepe.
as well sometime in not weeping weep, as always in weeping not weep.
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For th'apostle saith, That they which reioyce must bee as though they reioyced not, and they which weepe must be as though they wept not.
For apostle Says, That they which rejoice must be as though they rejoiced not, and they which weep must be as though they wept not.
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They which reioyce must bee as though they reioyced not, because, sayes Gregorie, Al the ioye the godly haue in this life is as a sower grape gathered out of time. They which rejoice must be as though they rejoiced not, Because, Says Gregory, All the joy the godly have in this life is as a sour grape gathered out of time.
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And Ambrose, The children of God not onely in sorrow, but euen in ioye also sometimes shed teares.
And Ambrose, The children of God not only in sorrow, but even in joy also sometime shed tears.
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They reioyce as though they reioyced not. They rejoice as though they rejoiced not.
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And they which weepe must be as though they wept not, because, saies Macarius, Euen teares are a comforte to the righteous. And they which weep must be as though they wept not, Because, Says Macarius, Even tears Are a Comfort to the righteous.
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And Ambrose againe, To them that are well affected, weeping is a very great delight. They weepe as though they wept not.
And Ambrose again, To them that Are well affected, weeping is a very great delight. They weep as though they wept not.
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Wherefore as certaine leauen apples haue a sowrish sweetnes, and some olde wines haue a sweetish sowrenes;
Wherefore as certain leaven Apples have a sourish sweetness, and Some old wines have a sweetish sourness;
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so both our sorrow must bee ioyfull, and our ioye must be sorrowfull. Our sorrow must bee ioyfull;
so both our sorrow must be joyful, and our joy must be sorrowful. Our sorrow must be joyful;
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as Christ did weepe vpon Palme sunday. Christ did weepe. There is sorrow. Vpon Palme sunday. There is ioy.
as christ did weep upon Palm sunday. christ did weep. There is sorrow. Upon Palm sunday. There is joy.
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And our ioy must be sorowful; as the Israelites did eat the sweet Easter lambe with sower hearbs. The sweete Easter lambe. There is ioy. VVEEPE NOT. With sower hearbs. There is sorow. BVT VVEEP. VVEEP NOT.And our joy must be sorrowful; as the Israelites did eat the sweet Easter lamb with sour herbs. The sweet Easter lamb. There is joy. WEEP NOT. With sour herbs. There is sorrow. BUT WEEP. WEEP NOT.
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This is a fiery speech, as whē S. Iohn saies, ye Christs eies are as a flame of fire , that is, subiect now to no weeping. BVT VVEEPE.
This is a fiery speech, as when S. John Says, the Christ eyes Are as a flame of fire, that is, Subject now to no weeping. BUT WEEP.
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This is a watry speech, as when Dauid saies, I water my couch with my teares.
This is a watery speech, as when David Says, I water my couch with my tears.
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So that if we would recōcile these speeches together, we must reconcile fire and water together.
So that if we would reconcile these Speeches together, we must reconcile fire and water together.
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Gregory obserueth, that in the raine-bow there are two colours, red which resembleth fire, & blew which resembleth water .
Gregory observeth, that in the rainbow there Are two colours, read which resembles fire, & blew which resembles water.
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Red, that we might not weepe, beholding the fire which shal burne whē Christ shall iudge the worlde:
Red, that we might not weep, beholding the fire which shall burn when christ shall judge the world:
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and blewe that wee might weepe, beholding the water which did flow when God did drowne the worlde.
and blew that we might weep, beholding the water which did flow when God did drown the world.
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Therefore as there bee two colours, red and blew in one raine-bowe: So there must be two affections, ioye and sorrowe in one heart.
Therefore as there be two colours, read and blew in one rainbow: So there must be two affections, joy and sorrow in one heart.
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This the wisedome of our auncestors seemeth to insinuate, euen in the apparell which they haue appointed to be worn at this solemnitie.
This the Wisdom of our Ancestors seems to insinuate, even in the apparel which they have appointed to be worn At this solemnity.
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For ye chief magistrates of the citie, this day weare scarlet gownes which is a kind of red like fire,
For you chief Magistrates of the City, this day wear scarlet gowns which is a kind of read like fire,
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but to morrowe they weare violet gownes which is a kind of blew like water.
but to morrow they wear violet gowns which is a kind of blue like water.
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Wherefore the colours of the rainebow, which we see in your attire, doe admonish you and vs all, that ioy and sorrow haue such an entercourse in this life, that though this day we VVEEPE NOT,
Wherefore the colours of the rainbow, which we see in your attire, do admonish you and us all, that joy and sorrow have such an intercourse in this life, that though this day we WEEP NOT,
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yet to morrow perhaps we can not BVT VVEEPE. This day wee read Salomons songs, to morrow peraduenture we may read Ieremies lamentations.
yet to morrow perhaps we can not BUT WEEP. This day we read Solomon's songs, to morrow Peradventure we may read Jeremiahs lamentations.
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Now in Elias his sacrifice, there were not only the colours of fire and water, but euen fire and water indeede.
Now in Elias his sacrifice, there were not only the colours of fire and water, but even fire and water indeed.
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In so much as the fire of the Lord consumed & licked the water of the aulter. In so much as the fire of the Lord consumed & licked the water of the alter.
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And assuredly our sorrowfull soule will be a most acceptable sacrifice to God, as Elias his sacrifice was,
And assuredly our sorrowful soul 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 Nilus, so as the ardent fire of faith,
if we have both the fire of Aetna, & the water of Nilus, so as the Ardent fire of faith,
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well nie cōsume & almost burn vp, the flowing streame of loue.
well High consume & almost burn up, the flowing stream of love.
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Austin reporteth, that there is a foūtaine in Epirus, which not onely putteth out torches that are lighted, Austin Reporteth, that there is a fountain in Epirus, which not only putteth out Torches that Are lighted,
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but also lighteth torches that are put out .
but also lights Torches that Are put out.
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Fulgosus likewise reporteth, that there is an other fountaine neere Grenoble a citie in France, which although it haue not hotte waters as a bath,
Fulgosus likewise Reporteth, that there is an other fountain near Grenoble a City in France, which although it have not hot waters as a bath,
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yet oftentimes together with bubbles of water it casteth vp flames of fire. The fountaine of teares that is in our eies must be like these two fountaines.
yet oftentimes together with bubbles of water it Cast up flames of fire. The fountain of tears that is in our eyes must be like these two fountains.
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As the Psalmist witnesseth, When my sorow was stirred (sayes he) my hart was hot within mee,
As the Psalmist Witnesseth, When my sorrow was stirred (Says he) my heart was hight within me,
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and while I was musing the fire kindled . When my sorrow was stirred. There is the first fountaine. and while I was musing the fire kindled. When my sorrow was stirred. There is the First fountain.
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My hart was hot within me. There is the torch lighted. And while I was musing. There is the other fountaine.My heart was hight within me. There is the torch lighted. And while I was musing. There is the other fountain.
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The fire kindled. There is the flame burning. Whereupon one saies fitly, Our eies must neither bee drowned, nor drie . The fire kindled. There is the flame burning. Whereupon one Says fitly, Our eyes must neither be drowned, nor dry.
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If they wāt fire, they will bee drowned. If they want water, they wilbe drie. Wherfore, both VVEEPE NOT, and BVT VVEEPE:
If they want fire, they will be drowned. If they want water, they will dry. Wherefore, both WEEP NOT, and BUT WEEP:
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both fire, and water, must goe together, that our eyes be neither drowned, nor drie.
both fire, and water, must go together, that our eyes be neither drowned, nor dry.
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And this is the right moderatiō we must keep in weeping, as appeareth in this third part, VVEEPE NOT, BVT VVEEPE both together.
And this is the right moderation we must keep in weeping, as appears in this third part, WEEP NOT, BUT WEEP both together.
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VVEEPE NOT FOR ME, BVT VVEEPE FOR YOVR SELVES. THe fourth part followeth, FOR ME. Weepe not too much for my death: For the death of Christ;
WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. THe fourth part follows, FOR ME. Weep not too much for my death: For the death of christ;
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is the death of death: the death of the diuell: the life of himselfe: the life of man.
is the death of death: the death of the Devil: the life of himself: the life of man.
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The reason of all this, is his innocency and righteousnes, which makes first that as the life of Christ is the life of life:
The reason of all this, is his innocency 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. Put the case how you please, this is a most certaine trueth, that the gate of life had neuer bin opened vnto vs,
so the death of christ is the death of death. Put the case how you please, this is a most certain truth, that the gate of life had never been opened unto us,
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if Christ who is the death of death had not by his death ouercome death .
if christ who is the death of death had not by his death overcome death.
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Therefore both before his death he threatneth and chalengeth death saying, O death I will bee thy death:
Therefore both before his death he threatens and challenges death saying, Oh death I will be thy death:
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and also after his death he derideth and scorneth death, saying, O death thou art but a drone, where is now thy sting ? Aske death any of you (I pray) and say, death how hast thou lost thy sting? how hast thou lost thy strēgth? What is the matter that virgins and very children do now contemne thee,
and also After his death he derideth and scorneth death, saying, Oh death thou art but a drone, where is now thy sting? Ask death any of you (I pray) and say, death how hast thou lost thy sting? how hast thou lost thy strength? What is the matter that Virgins and very children do now contemn thee,
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wheras kinges and euen tyrants did before feare thee? Death (I warrant) wil answere you, that the only cause of this is the death of Christ.
whereas Kings and even Tyrants did before Fear thee? Death (I warrant) will answer you, that the only cause of this is the death of christ.
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Euen as a bee stinging a dead body takes no hurt, but stinging a liue body many times loseth both sting & life together;
Eve as a bee stinging a dead body Takes no hurt, but stinging a live body many times loses both sting & life together;
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in like maner death, so long as it stung mortal men only which were dead in sin was neuer a whit the worse,
in like manner death, so long as it stung Mortal men only which were dead in since was never a whit the Worse,
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but when it stunge Christ once, who is life it selfe, by and by it lost both stinge and strength.
but when it stunge christ once, who is life it self, by and by it lost both sting and strength.
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Therefore as the brasen serpent was so farre from hurting the Israelites that contratiwise it healed them:
Therefore as the brazen serpent was so Far from hurting the Israelites that contratiwise it healed them:
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after the same sort death is now so far frō hutting any true Israelite, that on the other side,
After the same sort death is now so Far from hutting any true Israelite, that on the other side,
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if affliction as a fiery serpent sting vs, or if any thing els hurt vs, presently it is helped & redressed by death.
if affliction as a fiery serpent sting us, or if any thing Else hurt us, presently it is helped & Redressed by death.
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Those which will needs play the hobgoblins or the nightewalkinge spirites (as we call them) al the while they speak vnder a hollow vault,
Those which will needs play the hobgoblins or the nightewalkinge spirits (as we call them) all the while they speak under a hollow vault,
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or leape forth with an vgly vizard vpō their faces, they are so terrible that he which thinkes himselfe nosmall man may perhaps be affrighted with them.
or leap forth with an ugly vizard upon their faces, they Are so terrible that he which thinks himself nosmall man may perhaps be affrighted with them.
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But if some lusty fellowe chaunce to steppe into one of these and cudgle him well fauoredly,
But if Some lusty fellow chance to step into one of these and cudgel him well favoruedly,
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and pull the vizarde from his face, then euery boye laughes him to scorne. So is it in this matter.
and pull the vizarde from his face, then every boy laughs him to scorn. So is it in this matter.
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Death was a terrible bulbegger, and made euery man afraide of him a great while,
Death was a terrible bulbegger, and made every man afraid of him a great while,
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but Christ dying buckled with this bulbegger, and coniured him (as I may say) out of his hollowe vault,
but christ dying buckled with this bulbegger, and conjured him (as I may say) out of his hollow vault,
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when as the dead comminge out of the graues were seene in lerusalem:
when as the dead coming out of the graves were seen in lerusalem:
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and puld the vizard from his face, when as he himselfe risinge, left the linnē clothes which were the vizard of death behinde him.
and pulled the vizard from his face, when as he himself rising, left the linen clothes which were the vizard of death behind him.
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Therefore as that asse called Cumanus asinus ietting vp and downe in a lyons skinne did for a time terrifie his maister,
Therefore as that Ass called Cumanus asinus jetting up and down in a lyons skin did for a time terrify his master,
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but afterwards being discried did benefit him very much:
but afterwards being descried did benefit him very much:
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semblably death stands nowe like a silly asse, hauing his lyons skinne puld ouer his eares,
semblably death Stands now like a silly Ass, having his lyons skin pulled over his ears,
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and is so farre from terrifying any, that it benefits all true christians, because by it they rest from their laboures,
and is so Far from terrifying any, that it benefits all true Christians, Because by it they rest from their labours,
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and if they bee oppressed with troubles or cares, when they come to death they are discharged;
and if they be oppressed with Troubles or Cares, when they come to death they Are discharged;
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death as an asse doth beare these burdens for them.
death as an Ass does bear these burdens for them.
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Oblessed, blessed be our lord, which hath so disarmed death that it can not doe vs any hurt, no more then a bee can which hath no sting;
Blessed, blessed be our lord, which hath so disarmed death that it can not do us any hurt, no more then a bee can which hath no sting;
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nay rather it doth vs much good, as the brasen serpent did the Israelites:
nay rather it does us much good, as the brazen serpent did the Israelites:
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which hath so dismasked death that it can not make vs afraid, no more then a scarbug can which hath novizard,
which hath so dismasked death that it can not make us afraid, no more then a scarbug can which hath novizard,
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nay rather as an asse beareth his masters burdens, so death easeth and refresheth vs. This hath Christ done by his death.
nay rather as an Ass bears his Masters burdens, so death eases and refresheth us This hath christ done by his death.
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Hee that felleth a tree vpon which the sun shineth, may well cut the tree,
He that feeleth a tree upon which the sun shines, may well Cut the tree,
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but can not hurt the sunne He that poweeth water vpon yron which is red botte, may well quench the heate,
but can not hurt the sun He that poweeth water upon iron which is read botte, may well quench the heat,
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but he cannot hurt the yron. And so Christ the sunne of righteousnes did driue away the shadowe of death:
but he cannot hurt the iron. And so christ the sun of righteousness did driven away the shadow of death:
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and as glowinge yon was too hot and too hard a morsell for death to digest.
and as glowing yond was too hight and too hard a morsel for death to digest.
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All the while Adam did eate any other fruit which God gaue him leaue to eate, he was nourished by it ▪ but when he had tasted of the forbidden tree he perished.
All the while Adam did eat any other fruit which God gave him leave to eat, he was nourished by it ▪ but when he had tasted of the forbidden tree he perished.
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Right so death had free leaue to deuoure any other man, Christ only excepted, but when it went about to destroy Christ,
Right so death had free leave to devour any other man, christ only excepted, but when it went about to destroy christ,
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then it was destroyed it selfe.
then it was destroyed it self.
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Those barbarous people called Cannibals which feed only vpon rawe flesh, especially of men, if they happen to eate a peece of rosted meate, commonly they surset of it and die Euen so the right Canniball the only deuourer of all mankinde, death I meane, tasting of Christes fleshe,
Those barbarous people called Cannibals which feed only upon raw Flesh, especially of men, if they happen to eat a piece of roasted meat, commonly they surset of it and die Even so the right Cannibal the only devourer of all mankind, death I mean, tasting of Christ's Flesh,
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and finding it not to bee rawe (such as it was vsed to eate) but wholsome and heauenly meat indeede, presently tooke a surfet of it, & within three dayes dyed.
and finding it not to be raw (such as it was used to eat) but wholesome and heavenly meat indeed, presently took a surfeit of it, & within three days died.
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For euen as whē Iudas had receiued a sop at Christs hand, anon after his bowels gushed out:
For even as when Iudas had received a sop At Christ hand, anon After his bowels gushed out:
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in like sort death beinge so saucie as to snatch a sop (as it were) of Christes flesh,
in like sort death being so saucy as to snatch a sop (as it were) of Christ's Flesh,
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and a little bit of his body, was by & by like Iudas choked and strangled with it,
and a little bit of his body, was by & by like Iudas choked and strangled with it,
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and faine to yeeld 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 bin brought vp so daintily before, nor vsed to such manner of meat,
Death I wiss, had not been brought up so daintily before, nor used to such manner of meat,
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but alwaies had rauened either with Mithridates daughters vpon the poison of sinne, or else with Noahs crow vpon the carrion of corruption.
but always had rauened either with Mithridates daughters upon the poison of sin, or Else with Noahs crow upon the carrion of corruption.
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Wherefore nowe saies Fulgentius, death did indeede taste of Christe, but could not swallow him vp, nor digest him.
Wherefore now Says Fulgentius, death did indeed taste of Christ, but could not swallow him up, nor digest him.
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Contrariwise Christ as soone as euer he had but a little tasted of death eftsones hee did deuoure death, he did swallowe vp death in victory.
Contrariwise christ as soon as ever he had but a little tasted of death eftsoon he did devour death, he did swallow up death in victory.
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And so the death of Christ by reason of his righteousnes is the death of death.
And so the death of christ by reason of his righteousness is the death of death.
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It is also the death of the diuell. As the Apostle saies that by his death he did ouercome not only death,
It is also the death of the Devil. As the Apostle Says that by his death he did overcome not only death,
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but him also which had the power of death, the diuel.
but him also which had the power of death, the Devil.
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It is reported that the Libard vseth a shaunge kinde of pollicy to kill the ape.
It is reported that the Libard uses a shaunge kind of policy to kill the ape.
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Hee lyeth downe vpon the grounde as though he were starke dead: which the apes seeing come all together, & in despight skip vp vpon him.
He lies down upon the ground as though he were stark dead: which the Apes seeing come all together, & in despite skip up upon him.
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This the Libard beareth patiently till he thinks they haue wearied themselues with their sporting.
This the Libard bears patiently till he thinks they have wearied themselves with their sporting.
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Then sodainly hee likewise leaps vp and catches one in his mouth, and in each foote one, which immediatly he killeth & deuoureth . This was Christs pollicy.
Then suddenly he likewise leaps up and Catches one in his Mouth, and in each foot one, which immediately he kills & devoureth. This was Christ policy.
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He was layd in the dust for dead. The diuel then insulted ouer him and trampled vpon him.
He was laid in the dust for dead. The Devil then insulted over him and trampled upon him.
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But he like a liuely Lybard startinge vp on Easter day astonisheth the souldiers set to keep him which were the diuels apes,
But he like a lively Lybard starting up on Easter day astonisheth the Soldiers Set to keep him which were the Devils Apes,
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& made them lye like dead men . Euen as he tolde them before by his prophet, saying.
& made them lie like dead men. Eve as he told them before by his Prophet, saying.
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I will be to them as a very Lyon, and as a Lybard in the way of Ashur .
I will be to them as a very lion, and as a Lybard in the Way of Ashur.
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For as blind Samson by his death killed the Philistins, when they were playinge the apes in mocking and mowinge at him :
For as blind samson by his death killed the philistines, when they were playing the Apes in mocking and mowing At him:
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so Christ by his death destroied the diuell.
so christ by his death destroyed the Devil.
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Scaliger writeth that the Chameleon when hee espies a serpent taking shade vnder a tree, climes vp into that tree and lets downe a threed, breathed out of his mouth as small as a spiders threed, at the end wherof there is a little drop as cleare as any pearle, which fallinge vpon the serpēts head kils him . Christ is this Chameleon.
Scaliger Writeth that the Chameleon when he espies a serpent taking shade under a tree, climes up into that tree and lets down a thread, breathed out of his Mouth as small as a spiders thread, At the end whereof there is a little drop as clear as any pearl, which falling upon the Serpents head kills him. christ is this Chameleon.
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He climes vp into the tree of his crosse and lets downe a threed of bloud, issuing out of his side,
He climes up into the tree of his cross and lets down a thread of blood, issuing out of his side,
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like Rahabs red threed hanging out of her window , the least drop wherof beeing so precious and so peereles falling vpon the serpents head kils him.
like Rahabs read thread hanging out of her window, the least drop whereof being so precious and so peerless falling upon the Serpents head kills him.
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The wilde bull of al things can not abide any red coloure. Therefore the hunter for the nonce standinge before a tree, puts on a redde garment.
The wild bull of all things can not abide any read colour. Therefore the hunter for the nonce standing before a tree, puts on a red garment.
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Whom when the bull sees, he runnes at him as hard as he can driue. But the hunter slipping a side the buls hornes sticke fast in the tree.
Whom when the bull sees, he runs At him as hard as he can driven. But the hunter slipping a side the Bulls horns stick fast in the tree.
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As when Dauid slipped aside Sauls speare stuck fast in the wall Such a hunter is Christ.
As when David slipped aside Saul's spear stuck fast in the wall Such a hunter is christ.
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Christ standing before the tree of his crosse, puts on a red garment dipt and died in his owne bloud,
christ standing before the tree of his cross, puts on a read garment dipped and died in his own blood,
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as one that commeth with redde garments from Bozra . Therfore the diuell and his angels like wilde bulles of Bazan ran at him.
as one that comes with red garments from Bozrah. Therefore the Devil and his Angels like wild Bulls of Bazan ran At him.
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But he shifting for himselfe, their hornes sticke fast in his crosse. As Abrahams ram by his hornes stuck fast in the briers .
But he shifting for himself, their horns stick fast in his cross. As Abrahams ram by his horns stuck fast in the briers.
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Thus is the diuell caught and killed. A Dragon indeed kils an Elephant: yet so as the Elephant falling downe kils the dragon hith him. An Elephant kils Elezar:
Thus is the Devil caught and killed. A Dragon indeed kills an Elephant: yet so as the Elephant falling down kills the dragon Hit him. an Elephant kills Elezar:
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yet so as Eleazar falling down kils the Elephāt with him . And accordingly to this, the diuel killing Christ was killed by Christ.
yet so as Eleazar falling down kills the Elephant with him. And accordingly to this, the Devil killing christ was killed by christ.
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Yea as an Elephant is stronger then the Dragon, and Eleazar is stronger then the Elephant:
Yea as an Elephant is Stronger then the Dragon, and Eleazar is Stronger then the Elephant:
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so Christ is stronger then them both.
so christ is Stronger then them both.
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For the Elephant doth not liue after hee hath killed the Dragon, neither doth Eleazar liue after he hath killed the Elephant:
For the Elephant does not live After he hath killed the Dragon, neither does Eleazar live After he hath killed the Elephant:
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but Christ liueth after he hath destroyed the diuell. Leauing the diuell dead, he is nowe risen himselfe from the dead.
but christ lives After he hath destroyed the Devil. Leaving the Devil dead, he is now risen himself from the dead.
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Wherfore as a Lybard killeth the ape: and a Chameleon the serpent: and a hunter the bull: and an Elephant the dragon: & Eleazar the Elephāt himselfe:
Wherefore as a Lybard kills the ape: and a Chameleon the serpent: and a hunter the bull: and an Elephant the dragon: & Eleazar the Elephant himself:
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so Christ the true Eleazar, which signifies the helpe of God, hath by his death killed, that mischeeuous ape the diuell: that olde serpent the diuell: that wilde bull the deuill: that great dragon the deuill: that raginge elephant the deuill.
so christ the true Eleazar, which signifies the help of God, hath by his death killed, that mischievous ape the Devil: that old serpent the Devil: that wild bull the Devil: that great dragon the Devil: that raging elephant the Devil.
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Whē Mahomet, the secōd of that name, beseeged Belgrade in Seruia, one of his captaines at length got vp vpon the wall of the city with banner displayed.
When Mahomet, the secōd of that name, besieged Belgrade in Seruia, one of his Captains At length god up upon the wall of the City with banner displayed.
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A noble Bohemian espying this ranne to the captaine, & clasping him fast about the middle, asked one Capistranus standing beneath,
A noble Bohemian espying this ran to the captain, & clasping him fast about the middle, asked one Capistrano standing beneath,
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whether it would be any danger of damnatiō to his soule, if he should cast himselfe downe headlong with that dogge (so he tearmed the turke,) to bee slaine with him? Capistranus answering that it was no daunger at all to his soule, the Bohemian foorthwith tumbled himselfe downe with the Turke in his armes,
whither it would be any danger of damnation to his soul, if he should cast himself down headlong with that dog (so he termed the Turk,) to be slain with him? Capistrano answering that it was no danger At all to his soul, the Bohemian forthwith tumbled himself down with the Turk in his arms,
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and so by his owne death only saued the life of all the city . Such an exploit was this of Christ.
and so by his own death only saved the life of all the City. Such an exploit was this of christ.
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The diuell like the great Turke besieging not only one city, but euen all mankinde, Christ alone like this noble Bohemian encountred with him.
The Devil like the great Turk besieging not only one City, but even all mankind, christ alone like this noble Bohemian encountered with him.
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And seeing the case was so, that this dog the diuel, could not be killed starke dead except Christ died also;
And seeing the case was so, that this dog the Devil, could not be killed stark dead except christ died also;
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therfore he made no reckoninge of his life, but gaue himselfe to death for vs, that hee only dying for all the people, by his death our deadly enemy might for euer be destroyed.
Therefore he made no reckoning of his life, but gave himself to death for us, that he only dying for all the people, by his death our deadly enemy might for ever be destroyed.
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For so Origen testifieth that there were two crucified vpō the crosse of Christ. Christ himselfe, visibly: with his will: and for a time. The diuell, inuisibly: against his will: and for euer .
For so Origen Testifieth that there were two Crucified upon the cross of christ. christ himself, visibly: with his will: and for a time. The Devil, invisibly: against his will: and for ever.
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Therfore the crosse is that victorious chariot in the vpper part wherof Christ sitteth as a triumphāt conqueror,
Therefore the cross is that victorious chariot in the upper part whereof christ Sitteth as a triumphant conqueror,
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and in the lower part of it the diuell is drawen as a captiue, and is made an open spectacle of ignominy & reproch.
and in the lower part of it the Devil is drawn as a captive, and is made an open spectacle of ignominy & reproach.
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Diuerse auncient fathers note the virgin Mary was maried that the diuell might be deceiued. For he knewe well enough Christ should be borne of a virgin.
Diverse ancient Father's note the Virgae Mary was married that the Devil might be deceived. For he knew well enough christ should be born of a Virgae.
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But he neuer suspected blessed Mary was a virgin, considering she was wedded to Ioseph.
But he never suspected blessed Mary was a Virgae, considering she was wedded to Ioseph.
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Therfore he did not lye in wait to destroy the seed of the woman so circumspectly as otherwise hee would if he had bin aware or wist any such thing.
Therefore he did not lie in wait to destroy the seed of the woman so circumspectly as otherwise he would if he had been aware or wist any such thing.
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So that the birth of Christ did cosen the diuel. But the death of Christ did conquer the diuell.
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 gloriously when the temple of his body was vpō the pinnacle 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 the body of his crosse was vpon the pinnacle of the temple. For when he was vpon the temple his breath spake better thinges then Sathan:
then when the body of his cross was upon the pinnacle of the temple. For when he was upon the temple his breath spoke better things then Sathan:
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but when he was vpon the crosse his bloud spake better things then Abell:
but when he was upon the cross his blood spoke better things then Abel:
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and there his breath came from his lunges out of his mouth, but here his bloud came from his heart out of his side:
and there his breath Come from his lunges out of his Mouth, but Here his blood Come from his heart out of his side:
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and there hee fought standing stoutly to it, and withstanding Sathan hee would not in any wise throwe down himselfe,
and there he fought standing stoutly to it, and withstanding Sathan he would not in any wise throw down himself,
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but here he skirmished yeelding and humbling himselfe to the death of the crosse: and there the diuill ascended vp to him vnto the toppe of an high mountaine,
but Here he skirmished yielding and humbling himself to the death of the cross: and there the Devil ascended up to him unto the top of an high mountain,
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and so (as I may say) bad him base at his own goale,
and so (as I may say) bade him base At his own goal,
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but here he himselfe descended down to the diuell into the neathermost hell, and so spoiled principalities and powers,
but Here he himself descended down to the Devil into the nethermost hell, and so spoiled principalities and Powers,
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and slewe the great Leuiathan in the very bottome of his own bottomles pit.
and slew the great Leviathan in the very bottom of his own bottomless pit.
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For the diuell like a greedy rauenous fishe snatching at the baite of Christs body (as Damascene speaketh) was pearced through and twicht vp with the hooke of his Deity .
For the Devil like a greedy ravenous Fish snatching At the bait of Christ body (as Damascene speaks) was pierced through and twicht up with the hook of his Deity.
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Therefore both before Christes passion, Peter tooke mony out of a fishes mouth to pay his tribute:
Therefore both before Christ's passion, Peter took money out of a Fish Mouth to pay his tribute:
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and also after Christes passion, the disciples broyled a fishe for him to feede vpon.
and also After Christ's passion, the Disciples broiled a Fish for him to feed upon.
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Whereby we see, that Christ, who made a fishe pay tribute to Caesar for him, made the diuell also pay tribute to death for him:
Whereby we see, that christ, who made a Fish pay tribute to Caesar for him, made the Devil also pay tribute to death for him:
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and on the other side that the diuell while he went about to catch this good fishe, which is Iesus Christ Gods sonne the sauiour (as Methodius and Sybilla proue the letters of NONLATINALPHABET, seuerally signifie) was himselfe caught, yea also killed by Christ.
and on the other side that the Devil while he went about to catch this good Fish, which is Iesus christ God's son the Saviour (as Methodius and Sibyl prove the letters of, severally signify) was himself caught, yea also killed by christ.
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So that all the while Christ was buried in the graue, the diuel was broyled in hell.
So that all the while christ was buried in the graven, the Devil was broiled in hell.
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Wherefore as it was booteles for Golias to brandishe his speare against Dauid:
Wherefore as it was booteles for Goliath to brandish his spear against David:
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so it little auailed the diuell to shake his speare likewise in the hand of the souldier against the heart of Christ.
so it little availed the Devil to shake his spear likewise in the hand of the soldier against the heart of christ.
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For as Dauid hauinge heard Golias prate & talke his pleasure, when they came to the poynt at the first stroke ouerthrew him:
For as David having herd Goliath prate & talk his pleasure, when they Come to the point At the First stroke overthrew him:
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so Christ with that very selfe same speare which gaue him a little venny in cōparison,
so christ with that very self same spear which gave him a little venny in comparison,
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or (if it be lawful for me so to speake) but a phillip on the side, which was soone after recured, gaue the diuell a deadly wound in the forehead, which with all his pawes hee shall neuer be able to claw off.
or (if it be lawful for me so to speak) but a philip on the side, which was soon After recured, gave the Devil a deadly wound in the forehead, which with all his paws he shall never be able to claw off.
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And again, as Dauid onely with his sling wrought this feate:
And again, as David only with his sling wrought this feat:
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so Christ onely by his death, and by the power of his crosse, which is the sling of Dauid did conquer & subdue the deuil.
so christ only by his death, and by the power of his cross, which is the sling of David did conquer & subdue the Devil.
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And so the death of Christ by reasō of his righteousnes is the death of the deuil.
And so the death of christ by reason of his righteousness is the death of the Devil.
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It is on the other side the life of himselfe. That which was prophecied in the Psalme is here fulfilled in christ.
It is on the other side the life of himself. That which was prophesied in the Psalm is Here fulfilled in Christ.
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The iust shal flourish as the palme tree. In the hebrew it is Tamar, which signifies only a palme tree. The just shall flourish as the palm tree. In the hebrew it is Tamar, which signifies only a palm tree.
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But in the greek it is Phoinix which signifies not only a palme tree, but also a Phenix. Which translation proueth two thinges.
But in the greek it is Phoenix which signifies not only a palm tree, but also a Phoenix. Which Translation Proves two things.
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First, that Iesus the iust one did most florish when he was most afflicted. For the iust shall flourish as the palme tree .
First, that Iesus the just one did most flourish when he was most afflicted. For the just shall flourish as the palm tree.
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Now the palme tree, though it haue many waights at the top, and many snakes at the roote,
Now the palm tree, though it have many weights At the top, and many snakes At the root,
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yet still it saies, I am neither oppressed with the waights, nor distressed with the snakes .
yet still it Says, I am neither oppressed with the weights, nor distressed with the snakes.
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And so Christ the true palme tree, though all the iudgements of God, and all the sinnes of the worlde,
And so christ the true palm tree, though all the Judgments of God, and all the Sins of the world,
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like vnsupportable waightes were laide vpon him, yea though the cursed Iewes stoode beneath like venemous snakes hissing and byting at him,
like unsupportable weights were laid upon him, yea though the cursed Iewes stood beneath like venomous snakes hissing and biting At him,
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yet he was, neither so oppressed with them, nor so distressed with these, but that euen vpon his crosse he did most florish, when he was most afflicted.
yet he was, neither so oppressed with them, nor so distressed with these, but that even upon his cross he did most flourish, when he was most afflicted.
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As peny royall being hung vp in the larder house, yet buds his yellow flower: and Noahs oliue tree being drownde vnder the water, yet keepes his greene braunch:
As penny royal being hung up in the larder house, yet buds his yellow flower: and Noahs olive tree being drowned under the water, yet keeps his green branch:
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and Aarons rod being clunge and drie, yet brings forth ripe almonds: and Moses bramble bush being set on fire, yet shines and is not consumed.
and Aaron's rod being clunge and dry, yet brings forth ripe almonds: and Moses bramble bush being Set on fire, yet shines and is not consumed.
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Secondly, that Iesus the iust one did most liue, when hee seem'de most to be dead.
Secondly, that Iesus the just one did most live, when he seem'de most to be dead.
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For the iust shall flourish as the phenix .
For the just shall flourish as the phoenix.
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Now the phenix though sitting in his nest among the holy spices of Arabia he be burnt to ashes,
Now the phoenix though sitting in his nest among the holy spices of Arabia he be burned to Ashes,
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yet still he sayes, I die not but olde age dieth in me .
yet still he Says, I die not but old age Dieth in me.
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And so Christ the true phenix, though lying in his graue among the hot spices wherwith with Nichodemus embalmde him, hee was neuer like to rise from death to life againe,
And so christ the true phoenix, though lying in his graven among the hight spices wherewith with Nicodemus embalmde him, he was never like to rise from death to life again,
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yet he dyed not but mortalitie died in him, and immortalitie so liued in him, that euen in his sepulchre hee did most liue,
yet he died not but mortality died in him, and immortality so lived in him, that even in his Sepulchre he did most live,
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when hee seemde most to bee dead. As the Laurell is greenest in the foulest winter:
when he seemed most to be dead. As the Laurel is Greenest in the Foulest winter:
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and the lime is hottest in the coldest water: and the glow-worme shineth brightest when the night is darkest:
and the lime is hottest in the Coldest water: and the Glowworm shines Brightest when the night is Darkest:
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and the swan singeth sweetest whē his death is neerest .
and the swan sings Sweetest when his death is nearest.
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Epaminondas being sore wounded in fight, demaunded of his souldiers standing by, whether his enemies were ouerthrowne or no? They answered yea.
Epaminondas being soar wounded in fight, demanded of his Soldiers standing by, whither his enemies were overthrown or no? They answered yea.
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Then whether his buckler were whole or no? They answered also I. Nay then (sayes he) all is well.
Then whither his buckler were Whole or no? They answered also I. Nay then (Says he) all is well.
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This is not the ende of my life, but the beginning of my glory.
This is not the end of my life, but the beginning of my glory.
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For now your deere Epaminondas dying thus gloriously shal rather be borne agayne then buried Christ likewise was sore wounded.
For now your deer Epaminondas dying thus gloriously shall rather be born again then buried christ likewise was soar wounded.
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But his enemies death and the deuill were ouerthrowne and spoyled. His buckler, which was his Godhead, was whole and vntouched.
But his enemies death and the Devil were overthrown and spoiled. His buckler, which was his Godhead, was Whole and untouched.
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Therfore there was no harme done. His death was no death, but an exaltation vnto greater glory .
Therefore there was no harm done. His death was no death, but an exaltation unto greater glory.
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That noble Eunuch riding in his cooch read in Esay, that Christ was silent before his death,
That noble Eunuch riding in his cooch read in Isaiah, that christ was silent before his death,
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as a lambe before the shearer. He sayes not, before the butcher, but, before the shearer.
as a lamb before the shearer. He Says not, before the butcher, but, before the shearer.
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Insinuating that death did not kill Christ, but onely sheare him a little. Neither yet had death Christes fleece when hee was shorne.
Insinuating that death did not kill christ, but only shear him a little. Neither yet had death Christ's fleece when he was shorn.
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For Christ taking to himselfe a spoungefull of vinegar , that is, ful of our sharpe and sower sinnes, did giue vs for it purple wool full of bloud, that is, full of his pure and perfect iustice.
For christ taking to himself a spoungefull of vinegar, that is, full of our sharp and sour Sins, did give us for it purple wool full of blood, that is, full of his pure and perfect Justice.
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And indeed the onely liuery which Christ our Lorde and master giueth all vs that are his faithfull seruants, is a coate made of this purple wooll.
And indeed the only livery which christ our Lord and master gives all us that Are his faithful Servants, is a coat made of this purple wool.
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The Psal mist sayes, that God giueth his snow like wooll.
The Psalm missed Says, that God gives his snow like wool.
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But here wee may turne the sentence, and say, that Christ giueth his wooll like snow.
But Here 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 ragged and deformed:
For as snow Covereth the ground when it is ragged and deformed:
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so Christs wooll which is his coate without seame, couereth our sinnes, and though they were as crimson,
so Christ wool which is his coat without seam, Covereth our Sins, and though they were as crimson,
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yet maketh them white as snow.
yet makes them white as snow.
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And as Gedeons fleece when it was moist, the earth was drie, but when it was drie the earth was moist:
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 Christs fleece was moist as a greene tree, then were all wee drie like rotten stickes,
So when Christ fleece was moist as a green tree, then were all we dry like rotten sticks,
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but when his fleece was drie, all the bloud and water being wrung out of his precious side,
but when his fleece was dry, all the blood and water being wrung out of his precious side,
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then were we moist'ned with his grace.
then were we moistened with his grace.
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Wherefore seeing death had not Christes fleece whē he was shorne, but we haue it which beleeue in him, it followeth that neither death was the better nor christ the worse.
Wherefore seeing death had not Christ's fleece when he was shorn, but we have it which believe in him, it follows that neither death was the better nor Christ the Worse.
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But as a lamb is much more nimble and liuely for shearing: so this shearing of death was a kinde of quickening to the lambe of God,
But as a lamb is much more nimble and lively for shearing: so this shearing of death was a kind of quickening to the lamb of God,
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and onely a trimming to him before he ascended to his father, as Ioseph was trim'd and poul'd before hee appeared to Pharaoh. For looke how Adam slept: so Christ died .
and only a trimming to him before he ascended to his father, as Ioseph was trimmed and pouled before he appeared to Pharaoh. For look how Adam slept: so christ died.
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When Adam slept, his side was opened: when Christ died, his side was opened. Adams side being opened, flesh and bone were taken out:
When Adam slept, his side was opened: when christ died, his side was opened. Adams side being opened, Flesh and bone were taken out:
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Christs side being opened, water and bloud were taken out. Of Adams flesh and bone the woman was built:
Christ side being opened, water and blood were taken out. Of Adams Flesh and bone the woman was built:
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of Christes water and bloud the Church is built. So that the death of Christ is nothing else but the sleepe of Adam.
of Christ's water and blood the Church is built. So that the death of christ is nothing Else but the sleep of Adam.
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For as he sayes of the damsels death, The damsell is not dead but sleepeth;
For as he Says of the damsels death, The damsel is not dead but Sleepeth;
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so hee sayes of his owne death, I laid me downe and slept, and rose vp againe for the Lord sustained me.
so he Says of his own death, I laid me down and slept, and rose up again for the Lord sustained me.
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And in an other place, when God the father sayth to his sonne, Awake my glory, awake my lute and harpe:
And in an other place, when God the father say to his son, Awake my glory, awake my lute and harp:
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God the sonne answeres to his father, I will awake right early.
God the son answers to his father, I will awake right early.
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That vessel which Peter sawe in a traunce, which came down from heauen to the earth,
That vessel which Peter saw in a trance, which Come down from heaven to the earth,
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and was knit at the foure corners, and had all maner of beastes in it, did betoken Christ.
and was knit At the foure corners, and had all manner of beasts in it, did betoken christ.
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Christ came downe from heauen to the earth: and his storie is knit vp by the foure Euangelistes:
christ Come down from heaven to the earth: and his story is knit up by the foure Evangelists:
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and hee hath made Iewes and Gentiles, yea all nations, though they were as bad as beastes before,
and he hath made Iewes and Gentiles, yea all Nations, though they were as bad as beasts before,
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yet he hath made them all, I say, one in himselfe.
yet he hath made them all, I say, one in himself.
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Nowe saies Cassianus, it is worth the noting, that the holy Ghost saies not, this vessel was a sheete, but was like a sheete .
Now Says Cassian, it is worth the noting, that the holy Ghost Says not, this vessel was a sheet, but was like a sheet.
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A sheete may signifie either sleep or death. Because there is both a sleeping sheete, and a winding sheete.
A sheet may signify either sleep or death. Because there is both a sleeping sheet, and a winding sheet.
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But neither was Peters vessell a sleepe, though it were like a sheete: neither was Christs bodie dead, though it were lapt in a sheete.
But neither was Peter's vessel a sleep, though it were like a sheet: neither was Christ body dead, though it were leapt in a sheet.
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For we our selues canne not so properly bee saide to liue in our first birth, as in our second birth:
For we our selves can not so properly be said to live in our First birth, as in our second birth:
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and Christs life when hee lay in that new wombe, in which neuer any other was conceiued, is nothing to his life,
and Christ life when he lay in that new womb, in which never any other was conceived, is nothing to his life,
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when hee laye in that newe tombe, in which neuer any other was buried.
when he say in that new tomb, in which never any other was buried.
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Wherefore as Iacob trauailing towards Haram, when he had layde an heape of stones vnder his head,
Wherefore as Iacob travailing towards Haram, when he had laid an heap of stones under his head,
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and taken a nap by the way, was much reuiued with it after his tedious iourney:
and taken a nap by the Way, was much revived with it After his tedious journey:
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so Christ trauailing towardes heauen, when he had slept a little in that stony sepulchre which was hewen out of a rock, liued then most princely after his painfull passion.
so christ travailing towards heaven, when he had slept a little in that stony Sepulchre which was hewn out of a rock, lived then most princely After his painful passion.
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Tell me when did Ionas liue? in the hatches of the ship, or in the bellie of the whale? In the hatches of the shippe? why? I am sure you will not say so. That was nothing.
Tell me when did Ionas live? in the Hates of the ship, or in the belly of the whale? In the Hates of the ship? why? I am sure you will not say so. That was nothing.
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But to liue in the bellie of the whale when the marriners were in extreme ieopardie and daunger vpon the water,
But to live in the belly of the whale when the Mariners were in extreme jeopardy and danger upon the water,
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and yet Ionas most safe and secure vnder the water, this indeede was somewhat.
and yet Ionas most safe and secure under the water, this indeed was somewhat.
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Who euer saw such a wonder? The waues were one while hoisted vp to the highest clowdes,
Who ever saw such a wonder? The waves were one while hoist up to the highest Clouds,
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an other while hurled downe to the nethermost depth, Ionas selfe being all this while in the very gulfe of destruction,
an other while hurled down to the nethermost depth, Ionas self being all this while in the very gulf of destruction,
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and yet not one haire the worse. Christs case was the same. As Ionas was in the bellie of the whale three daies and three nightes:
and yet not one hair the Worse. Christ case was the same. As Ionas was in the belly of the whale three days and three nights:
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so and so long was the sonne of man in the bowels of the earth. Yet he had no more hurt then Ionas had.
so and so long was the son of man in the bowels of the earth. Yet he had no more hurt then Ionas had.
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But liued better vnder the earth then we can vpon the earth, better in death then we can in life.
But lived better under the earth then we can upon the earth, better in death then we can in life.
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Tell me whē did Daniell liue? In the kings court? or in the lyons denne? In the kinges court? why? there is no great reason for that.
Tell me when did Daniell live? In the Kings court? or in the lyons den? In the Kings court? why? there is no great reason for that.
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Any man might haue liued there. But to liue in the lions den, when the mouth of the den was shut,
Any man might have lived there. But to live in the Lions den, when the Mouth of the den was shut,
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and the mouths of the lyons open, this indeed was the life of an angel & no man.
and the mouths of the lyons open, this indeed was the life of an angel & no man.
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What king could euer make lyons attend, and waite vpon him? Yet here you might haue seene worthie Daniel sitting in the midst of many hungry lyons,
What King could ever make lyons attend, and wait upon him? Yet Here you might have seen worthy daniel sitting in the midst of many hungry lyons,
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when as the lions lay downe at his feete couching and crouching before him, and adored their owne pray cast vnto them, which otherwise they would haue werried,
when as the Lions lay down At his feet couching and crouching before him, and adored their own prey cast unto them, which otherwise they would have werried,
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and being beastes became men in humanitie towarde this saint, seeing men became beastes in cruelty against him.
and being beasts became men in humanity toward this saint, seeing men became beasts in cruelty against him.
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The same reason was in Christ. His sepulchre was sealed as wel as Daniels den. And hee saies also of himselfe in the Psalme, My soule is among lyons.
The same reason was in christ. His Sepulchre was sealed as well as Daniel's den. And he Says also of himself in the Psalm, My soul is among lyons.
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These lyons were the terrours of death, and the horrours of hell. Yet hee tooke no more hurt thē Daniel did.
These lyons were the terrors of death, and the horrors of hell. Yet he took no more hurt them daniel did.
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But brake the chaines of death into fitters, and the gates of hell into shiuers, and then most gloriously triumphed.
But brake the chains of death 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 his righteousnes is the life of himselfe.
And so the death of christ by reason of his righteousness is the life of himself.
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It is lastly the life of man. Whē Christs speare had opened that way of life which the Cherubins sword had stopt vp,
It is lastly the life of man. When Christ spear had opened that Way of life which the Cherubim sword had stopped up,
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then saies our Sauiour to the theefe, This day shalt thou be with me in paradice.
then Says our Saviour to the thief, This day shalt thou be with me in paradise.
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Adam and Eue both in one day were expelled out of paradice. Christ & the theefe both in one day were receiued into paradice.
Adam and Eue both in one day were expelled out of paradise. christ & the thief both in one day were received into paradise.
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Yea both in one houre of the day. For about noone when the winde blewe Adam and Eue were expelled.
Yea both in one hour of the day. For about noon when the wind blew Adam and Eue were expelled.
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And so about the sixt houre, that is about twelue a clocke in the day time, Christ and the theefe were receiued.
And so about the sixt hour, that is about twelue a clock in the day time, christ and the thief were received.
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Christ saying to the theefe while he did draw him vp into paradice I do draw thee with the cordes of a man euen with bands of loue.
christ saying to the thief while he did draw him up into paradise I do draw thee with the cords of a man even with bans of love.
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But the septuaginte translate the hebrewe words which signifie, with the cordes of a man, into those greeke words which signifie with the destruction of a man.
But the Septuagint translate the hebrew words which signify, with the cords of a man, into those greek words which signify with the destruction of a man.
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As if Christ should say thus to the theefe.
As if christ should say thus to the thief.
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I do so dearely loue thee that I am content, my selfe to bee destroied that thou maiest bee saued, my selfe to dye that thou maiest liue.
I do so dearly love thee that I am content, my self to be destroyed that thou Mayest be saved, my self to die that thou Mayest live.
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I doe drawe thee with the destruction of a man, euen with bandes of loue.
I do draw thee with the destruction of a man, even with bands of love.
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So that the theefe who sawe his owne woundes and death in Christs body, did see also Christes sauing health & life in his owne body.
So that the thief who saw his own wounds and death in Christ body, did see also Christ's Saving health & life in his own body.
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As Alcuinus sayes writing vpon the sixt of Iohn ; when the liuinge Lord dyed, then the dyinge theefe liued.
As Alcuin Says writing upon the sixt of John; when the living Lord died, then the dying thief lived.
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Notably sayes the prophet , The breath of our nostrels, Christ the Lord is taken in our sins, to whom wee sayd wee shall liue in thy shadowe.
Notably Says the Prophet, The breath of our nostrils, christ the Lord is taken in our Sins, to whom we said we shall live in thy shadow.
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If Christ be the breath of our nostrels, then he is our life. And againe, if we liue in his shadowe, then we liue in his death.
If christ be the breath of our nostrils, then he is our life. And again, if we live in his shadow, then we live in his death.
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For where there is breath in a shadowe, there there is life in death. Nowe as the ouershadowing of the holy Ghost was the life of Christ;
For where there is breath in a shadow, there there is life in death. Now as the overshadowing of the holy Ghost was the life of christ;
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so the ouershadowing of Christe, is the life of man. And as Peters shadowe gaue health to the sicke:
so the overshadowing of Christ, is the life of man. And as Peter's shadow gave health to the sick:
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so Christes shadowe giueth life to the dead. yea a thousand times rather Christs then Peters.
so Christ's shadow gives life to the dead. yea a thousand times rather Christ then Peter's.
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For as Elias his spirit was doubled vpon Elizeus, because Elias being aliue restored some to life,
For as Elias his Spirit was doubled upon Elisha, Because Elias being alive restored Some to life,
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but Elizeus, as Ierom sayes, being dead raised vp one from the dead so Peters spirit was doubled vpon Christ,
but Elisha, as Jerom Says, being dead raised up one from the dead so Peter's Spirit was doubled upon christ,
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because Peter being aliue was a phisition to the liuinge, but Christ as Chrysostome saith, beinge dead was a phisition to the dead Or rather indeed in this comparison there is no comparison.
Because Peter being alive was a Physician to the living, but christ as Chrysostom Says, being dead was a Physician to the dead Or rather indeed in this comparison there is no comparison.
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But as Peters spirit was a shadowe to Christs spirit: so Peters shadowe was nothing to Christs death.
But as Peter's Spirit was a shadow to Christ Spirit: so Peter's shadow was nothing to Christ death.
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Ezechias seeing the shadow of the sunne goe ten degrees backe in the diall, was assured by this signe, that he should recouer of his sicknes Sick Ezechias may signifie all mankinde which is sicke by reason of sinne.
Hezekiah seeing the shadow of the sun go ten Degrees back in the dial, was assured by this Signen, that he should recover of his sickness Sick Hezekiah may signify all mankind which is sick by reason of sin.
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But this is an vnfallible signe we shall recouer, because the sun hath gone ten degrees backe in the dyal.
But this is an unfallible Signen we shall recover, Because the sun hath gone ten Degrees back in the dial.
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The sun of righteousnes Iesus Christ hath for our sake made him-selfe lower by many degrees in the earth.
The sun of righteousness Iesus christ hath for our sake made himself lower by many Degrees in the earth.
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My father is greater then I. There hee is gone backe tenne degrees belowe his father.
My father is greater then I. There he is gone back tenne Degrees below his father.
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Thou hast made him lower then the angels. There hee is gone backe ten degrees belowe the angels.
Thou hast made him lower then the Angels. There he is gone back ten Degrees below the Angels.
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I am a worme and no man. There he is gone back ten degrees belowe men.
I am a worm and no man. There he is gone back ten Degrees below men.
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A liue dogge is better then a dead lyon There he is gone backe ten degrees below wormes.
A live dog is better then a dead Lion There he is gone back ten Degrees below worms.
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For he was not counted so good as a liue worme, but was buried in the earth as a dead lyon to be meate for the wormes,
For he was not counted so good as a live worm, but was buried in the earth as a dead Lion to be meat for the worms,
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if it had bin possible for this holy one to see corruption. But blessed, O blessed bee our Lord!
if it had been possible for this holy one to see corruption. But blessed, Oh blessed bee our Lord!
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Christ beeinge in the forme of God was buried in the graue, & so was made lower then his father; nay lower then angels; nay lower then men; nay lower then wormes:
christ being in the Form of God was buried in the graven, & so was made lower then his father; nay lower then Angels; nay lower then men; nay lower then worms:
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that we being now no better then wormes might be crowned in heauen, and so might bee made higher then wormes; yea higher then men; yea higher then angels;
that we being now no better then worms might be crowned in heaven, and so might be made higher then worms; yea higher then men; yea higher then Angels;
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yea partakers of the same life and kingdome with Christ.
yea partakers of the same life and Kingdom with christ.
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Pliny reporteth that there was a diall set in Campus martius to note the shadowes of the sun which agreeing very well at the first, afterwards for thirty yeers together did not agree with the sun.
pliny Reporteth that there was a dial Set in Campus Martius to note the shadows of the sun which agreeing very well At the First, afterwards for thirty Years together did not agree with the sun.
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All the time of those thirty yea three and thirty yeeres that Christ liued in his humiliation here vpon earth, you might haue seene such a diall.
All the time of those thirty yea three and thirty Years that christ lived in his humiliation Here upon earth, you might have seen such a dial.
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In which time the shadowe of the diall did not agree with the shining of the sun.
In which time the shadow of the dial did not agree with the shining of the sun.
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But thankes be to God, all the better for vs. When the sunne went backward ten degrees in the diall,
But thanks be to God, all the better for us When the sun went backward ten Degrees in the dial,
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then Ezechias went forward fifteen degrees in his life. He liued fifteene yeers longer.
then Hezekiah went forward fifteen Degrees in his life. He lived fifteene Years longer.
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And so the going of this sunne Iesus Christ ten degrees backward, hath healed all our sicknes,
And so the going of this sun Iesus christ ten Degrees backward, hath healed all our sickness,
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and set vs a thowsand degrees forward, and infinitely aduanced vs by his death to euerlastinge life.
and Set us a thowsand Degrees forward, and infinitely advanced us by his death to everlasting life.
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For Christ is that louinge Rachell, which dyes her selfe in childbirth to bringe forth her sonne Beniamin aliue;
For christ is that loving Rachel, which dies her self in childbirth to bring forth her son Benjamin alive;
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Christ is that righteous Adam which by the bloudy sweat of his browes hath earned for vs the bread of life;
christ is that righteous Adam which by the bloody sweat of his brows hath earned for us the bred of life;
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Christ is that iust Noah, which shutting vp himselfe in his Arcke as in a sepulchre saueth all that come to him aliue:
christ is that just Noah, which shutting up himself in his Ark as in a Sepulchre Saveth all that come to him alive:
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Christ is that tender Pellican which woundinge his own brest, doth with his bloud restore againe his yong ones to life.
christ is that tender Pelican which wounding his own breast, does with his blood restore again his young ones to life.
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And euen as when many birds are caught in a net, if a Pellican, or any other great bird that is amonge them get out, all the rest that are little ones follow after:
And even as when many Birds Are caught in a net, if a Pelican, or any other great bird that is among them get out, all the rest that Are little ones follow After:
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semblably Christ as a great bird hauing broken through the net of death, all we escape with him:
semblably christ as a great bird having broken through the net of death, all we escape with him:
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So that wee may say with the Psalmist, Our soule is escaped as a bird out of the snare of the fouler, the snare is broken & we are deliuered.
So that we may say with the Psalmist, Our soul is escaped as a bird out of the snare of the Fowler, the snare is broken & we Are Delivered.
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Arnobius vpon these wordes in the psalme , Despise not the worke of thine own hands, writeth thus, We are the worke of thine own handes, seeing wee are thy workmanshippe .
Arnobius upon these words in the psalm, Despise not the work of thine own hands, Writeth thus, We Are the work of thine own hands, seeing we Are thy workmanship.
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Now because the worke of thy handes was destroied by the worke of our hands, therfore were thy handes nayled to the crosse for our sinnes.
Now Because the work of thy hands was destroyed by the work of our hands, Therefore were thy hands nailed to the cross for our Sins.
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That those handes of thine might repaire againe the worke of thy handes by the tree of the crosse, which was destroyed by the tree of concupiscence. Thus far Arnobius.
That those hands of thine might repair again the work of thy hands by the tree of the cross, which was destroyed by the tree of concupiscence. Thus Far Arnobius.
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Whereby wee 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 fruit of the tree of life, that is of the crosse of Christ, is life.
but the fruit of the tree of life, that is of the cross of christ, is life.
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When Alexander had throwen downe the walles of the Thebes, Phryne a harlot promised that she would at her own charges repaire them againe,
When Alexander had thrown down the walls of the Thebes, Phryne a harlot promised that she would At her own charges repair them again,
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so that the citizens would suffer this title to bee grauen vpon the gate, Alexander hath throwen them downe,
so that the Citizens would suffer this title to be graven upon the gate, Alexander hath thrown them down,
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but Phryne hath raised them vp . The case is quite contrary here. Eue hath ouerthrowene not only Thebes, but euen all mankinde. but Phryne hath raised them up. The case is quite contrary Here. Eue hath ouerthrowene not only Thebes, but even all mankind.
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Christ hath at his owne cost and charges repaired and built vs vp againe.
christ hath At his own cost and charges repaired and built us up again.
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Therefore wee must graue this title vpon the crosse of Christ, Eue hath throwne vs downe,
Therefore we must graven this title upon the cross of christ, Eue hath thrown us down,
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But Christ hath raised vs vp. But christ hath raised us up.
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Eues tree of knowledge of good and euill hath throwen vs downe, but Christs tree of life hath raised vs vp.
Eues tree of knowledge of good and evil hath thrown us down, but Christ tree of life hath raised us up.
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Nay I will be bold to say yet more.
Nay I will be bold to say yet more.
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What is that? Marry this, That as far as the tree of life excelleth the tree of knowledge of good and euill,
What is that? Marry this, That as Far as the tree of life excels the tree of knowledge of good and evil,
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so farre the crosse of Christ excelleth the tree of life. I know well many will muse & maruel much what I meane to say so.
so Far the cross of christ excels the tree of life. I know well many will muse & marvel much what I mean to say so.
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And some perhaps will scarce beleeue it is true which I say. Neuertheles, most christian and blessed brethren, make you no doubt of it.
And Some perhaps will scarce believe it is true which I say. Nevertheless, most christian and blessed brothers, make you no doubt of it.
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For it is not my opinion or my speech only. They are the very words of our sauiour.
For it is not my opinion or my speech only. They Are the very words of our Saviour.
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I came, saies he, that men might haue life , & that they might haue it more aboundantly.
I Come, Says he, that men might have life, & that they might have it more abundantly.
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More aboundantly? What is that? That aboundantly wee might haue more life by the crosse of Christ,
More abundantly? What is that? That abundantly we might have more life by the cross of christ,
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then euer wee could haue had by the tree of life:
then ever we could have had by the tree of life:
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that aboundātly we might gaine more by the obedience of Christ in his death, then euer wee lost or could lose by the disobedience of Adam in his life.
that abundantly we might gain more by the Obedience of christ in his death, then ever we lost or could loose by the disobedience of Adam in his life.
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And therefore though that sinne of Adam was so haynous and so horrible; that it cast the image of God out of Paradise;
And Therefore though that sin of Adam was so heinous and so horrible; that it cast the image of God out of Paradise;
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that it polluted all the race of mankind; that it condemned the whole world; that it defaced the very frame of heauen it selfe;
that it polluted all the raze of mankind; that it condemned the Whole world; that it defaced the very frame of heaven it self;
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yet considering the sequele, how not only the guilt of this sinne, but euen the very memory of it is nowe vtterly abolished by the bloud of Christ, S. Gregory is not afraid to say, O happy, happy, happy man was Adam that euer hee so sinned and transgressed against God .
yet considering the sequel, how not only the guilt of this sin, but even the very memory of it is now utterly abolished by the blood of christ, S. Gregory is not afraid to say, Oh happy, happy, happy man was Adam that ever he so sinned and transgressed against God.
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Because by this meanes both hee and all wee haue found; such plentifull redemption; such vnestimable mercy; such superabundant grace; such selicity; such eternity; such life by Christs death.
Because by this means both he and all we have found; such plentiful redemption; such unestimable mercy; such superabundant grace; such felicity; such eternity; such life by Christ death.
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For as hony beeinge found in a dead lyon, the death of the lyon was the sustenance of Sampson;
For as honey being found in a dead Lion, the death of the Lion was the sustenance of Sampson;
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so Christs gall is our hony , & the bitter death of Christ by reason of his righteousnes is the sweet life of man. Thus you see that the death of Christ is, the death of death; the death of the diuel; the life of himselfe; the life of man.
so Christ Gall is our honey, & the bitter death of christ by reason of his righteousness is the sweet 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; the life of man.
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And therefore he saies in this fourth part, weep not too much for my death, FOR MEE.
And Therefore he Says in this fourth part, weep not too much for my death, FOR ME.
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VVEEP NOT FOR MEE BVT VVEEP FOR YOVR SELVES. I Perceiue beloued I haue bin somewhat long in this part.
WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES. I Perceive Beloved I have been somewhat long in this part.
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Therefore I will make more hast in the rest, and do what I can deuise that I may not seeme tedious vnto you.
Therefore I will make more haste in the rest, and do what I can devise that I may not seem tedious unto you.
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Now then to the fift part. FOR YOVR SELVES. Weepe not too little for your owne life.
Now then to the fift part. FOR YOUR SELVES. Weep not too little for your own life.
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For the life of man is quite contrary. The life of man is the life of death: the life of the diuell: the death of himselfe: the death of Christ.
For the life of man is quite contrary. 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 his iniquity and sinne. Which euen in gods deare children, saies Barnard, is cast downe, but not cast out .
The reason of all this is his iniquity and sin. Which even in God's deer children, Says Barnard, is cast down, but not cast out.
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Therfore though sin can not sometimes rule ouer vs, because it is cast downe, yet it will alwaies dwell in vs,
Therefore though since can not sometime Rule over us, Because it is cast down, yet it will always dwell in us,
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because it is not cast out.
Because it is not cast out.
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For it is so bred in the bone, that till our bones bee with Iosephs bones caried out of Aegypt, that is out of the world,
For it is so bred in the bone, that till our bones be with Joseph's bones carried out of Egypt, that is out of the world,
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sin can not bee carried out of our bones. The irish history telleth vs that the city of Waterford giueth this posey Intacta manet .
since can not be carried out of our bones. The irish history Telleth us that the City of Waterford gives this posey Intacta manet.
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Because since it was first conquered by king Henry the second, it was neuer yet attaynted, no not so much as touched with treason.
Because since it was First conquered by King Henry the second, it was never yet attainted, no not so much as touched with treason.
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Also that the yle of Arren in that country hath such a pure ayre, that it was neuer yet infected with the plague.
Also that the Isle of Arran in that country hath such a pure air, that it was never yet infected with the plague.
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Wee can not say thus of the nature of man, That either it is so cleere from treason,
we can not say thus of the nature of man, That either it is so clear from treason,
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as that city is, or els that it is so cleare from infection, as that Iland is.
as that City is, or Else that it is so clear from infection, as that Island is.
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Nay our very reason is treason, and our best affection is no better then an infection,
Nay our very reason is treason, and our best affection is no better then an infection,
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if it be well sifted in the sight of God.
if it be well sifted in the sighed of God.
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Euagrius recordeth , that the Romanes got such a victory ouer Chosroes, one of the Persian kings, that this Chosroes made a lawe, that neuer after any king of Persia should moue warre against the Romanes.
Eugrius recordeth, that the Romans god such a victory over Chosroes, one of the Persian Kings, that this Chosroes made a law, that never After any King of Persiam should move war against the Romans.
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We cannot possibly subdue sin in such sort, as the Romanes did this Persian king.
We cannot possibly subdue since in such sort, as the Romans did this Persian King.
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But do wee what we can do, sinne will alwayes be a Iebuzite, a false borderer,
But doe we what we can do, sin will always be a Iebuzite, a false borderer,
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yea a ranck traytor rebelling against the spirit.
yea a rank traitor rebelling against the Spirit.
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Which makes the life of man first to bee, saies Chrysostom, a debt (as it were) owne & due to death .
Which makes the life of man First to be, Says Chrysostom, a debt (as it were) own & due to death.
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For the diuell is the father of sin, and sin is the mother of death.
For the Devil is the father of since, and since is the mother of death.
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Hereupon Sainct Iames saies, that sin beeing finished trauailing in childbyrth like a mother bringeth forth death.
Hereupon Saint James Says, that since being finished travailing in childbyrth like a mother brings forth death.
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And Dauid in the ninth psalme calleth sin the gate of death. Because as a man comes into a house by the gate:
And David in the ninth psalm calls since the gate of death. Because as a man comes into a house by the gate:
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so death came into the world by sinne. The corruption of our fleshe did not make the soule sinfull:
so death Come into the world by sin. The corruption of our Flesh did not make the soul sinful:
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but the sinne of our soule did make the flesh corruptible. Wherupon Lactantius calleth sin the reliefe or the foode of death .
but the sin of our soul did make the Flesh corruptible. Whereupon Lactantius calls since the relief or the food of death.
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As a fier goeth out, when all 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 dieth when sin ceaseth, but where sin aboundeth there death rageth.
so death Dieth when since ceases, but where since Aboundeth there death rages.
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The Prophet Abacucke sinning not, death was so far from him that he was able to flie without winges:
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 he 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 wee may see this in one & the selfesame mā.
Nay we may see this in one & the selfsame man.
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Moyses sinning not death could not meet with him in the bottome of the red sea:
Moses sinning not death could not meet with him in the bottom of the read sea:
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but sinninge death did seaze vpon him in the top of mount Nebo.
but sinning death did seize upon him in the top of mount Nebo.
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So that the life of man by reason of his sin is the life of death.
So that the life of man by reason of his since is the life of death.
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It is also the life of the deuill. As Emisenus sayes, Each one hath in him as many deuils as euils :
It is also the life of the Devil. As Emisenus Says, Each one hath in him as many Devils as evils:
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euery seuerall sinne being sufficient to maintaine a seuerall deuill. The godly finding no ioy in the earth, haue their conuersation in heauen.
every several sin being sufficient to maintain a several Devil. The godly finding no joy in the earth, have their Conversation in heaven.
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But Sathan finding no ioy in hell, hath his conuersation in the earth. So that ye earth is a hell to vs; but a heauen to him. Here hee hath his liuing.
But Sathan finding no joy in hell, hath his Conversation in the earth. So that you earth is a hell to us; but a heaven to him. Here he hath his living.
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As it was said at the first, Thou shalt eate the dust of the earth all the daies of thy life.
As it was said At the First, Thou shalt eat the dust of the earth all the days of thy life.
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This dust, sayes Macarius, is the deuils dyet . And therfore as a scadle curre waites for a bone:
This dust, Says Macarius, is the Devils diet. And Therefore as a scadle cur waits for a bone:
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so hee that goes about seeking whom he may deuour, watches continually till the godly shake off the dust from their feet, that is, shake off some sinne which they haue gotten by walking in the worlde, that then hee may licke it vp as one of those dogs, which did licke vp Iezabels bloud.
so he that Goes about seeking whom he may devour, watches continually till the godly shake off the dust from their feet, that is, shake off Some sin which they have got by walking in the world, that then he may lick it up as one of those Dogs, which did lick up Iezabels blood.
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This is meate and drinke to him .
This is meat and drink to him.
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He loues it a life to see vs sinne, euen as cursed Cham did to see Noahs nakednes.
He loves it a life to see us sin, even as cursed Cham did to see Noahs nakedness.
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And as flies are alwaies busie about a sore place:
And as flies Are always busy about a soar place:
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so, sayes Theophilact , That is a sport or a pleasure to Sathan, which is a sore or a paine to man.
so, Says Theophilact, That is a sport or a pleasure to Sathan, which is a soar or a pain to man.
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Especially if he be a godly man. For this Behemoth the deuill eateth grasse as an oxe .
Especially if he be a godly man. For this behemoth the Devil Eateth grass as an ox.
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Whereupon Gregory noteth, that a sheepe or any such other beast will eate any manner of grasse,
Whereupon Gregory notes, that a sheep or any such other beast will eat any manner of grass,
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though it be trampled and stained neuer so much:
though it be trampled and stained never so much:
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but an oxe will eate no kind of grasse but that which is green and fresh.
but an ox will eat no kind of grass but that which is green and fresh.
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And so the deuill will be sure to haue his feede of the very finest and best .
And so the Devil will be sure to have his feed of the very Finest and best.
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For the angell of the Lord reioiceth most when one that is a sinner conuerteth. He eateth grasse as a sheepe.
For the angel of the Lord Rejoiceth most when one that is a sinner Converts. He Eateth grass as a sheep.
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But the angel of sathan reioyceth most, when one that is a conuert sinneth. Hee eateth grasse as an oxe.
But the angel of sathan rejoices most, when one that is a convert Sinneth. He Eateth grass as an ox.
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If the deuill can not keepe a man from liuing long, then hee will hinder him from liuing well .
If the Devil can not keep a man from living long, then he will hinder him from living well.
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If hee can not kill him, then hee will corrupt him.
If he can not kill him, then he will corrupt him.
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And indeede hee takes greater pleasure in corrupting one godly man, then in killing a hundred wicked.
And indeed he Takes greater pleasure in corrupting one godly man, then in killing a hundred wicked.
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He was more delighted when Dauid slew but Vrias, then when Saul slew himselfe: whē Peter did but deny Christ, then when Iudas betrayed him.
He was more delighted when David slew but Vrias, then when Saul slew himself: when Peter did but deny christ, then when Iudas betrayed him.
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So that the life of man by reason of his sin is the delight, yea it is the very life of the Deuill.
So that the life of man by reason of his since is the delight, yea it is the very life of the devil.
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It is on th'other side the death of himselfe. O miserable wretch that I am (saies one) who shall deliuer me from this body of death? The life of the godly is a very body of death.
It is on The other side the death of himself. Oh miserable wretch that I am (Says one) 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 their death is onely a shadow of death.
But their death is only a shadow of death.
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Thales a Philosopher being demaunded what difference there is betweene life and death? Answered, They are all one.
Thales a Philosopher being demanded what difference there is between life and death? Answered, They Are all one.
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Then being asked againe, if he had not rather liue, then die? No, saies he,
Then being asked again, if he had not rather live, then die? No, Says he,
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as before, for they are al one. But Ierome saies farre more excellently, They are not all one. That is not true.
as before, for they Are all one. But Jerome Says Far more excellently, They Are not all one. That is not true.
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For it is one thing to liue in continuall daunger of death: an other thing to die in continuall assurance of life .
For it is one thing to live in continual danger of death: an other thing to die in continual assurance of life.
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Therefore Ecclesiastes saies, that the day of our death is better then the day of our birth.
Therefore Ecclesiastes Says, that the day of our death is better then the day of our birth.
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For when we are borne we are mortall: but when we are dead we are immortal.
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 die in the world: but wee are dead in the graue to liue in heauen.
And we Are alive in the womb to die in the world: but we 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,
Hence it is that the wicked Are merry At their birth day, as Pharaoh made a feast At his birth day,
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when his chiefe baker was hanged and Herod likewise made a feast at his birth day whē Iohn Baptist was beheaded:
when his chief baker was hanged and Herod likewise made a feast At his birth day when John Baptist was beheaded:
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but they are sory at their dying day, as Iudas was sorie when he went about to hang himselfe:
but they Are sorry At their dying day, as Iudas was sorry when he went about to hang himself:
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& Cain was afraid euery one would kill him that met him.
& Cain was afraid every one would kill him that met him.
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Contrariwise the godly are sory at their birth day, as Iob, Let the day perish wherein I was borne:
Contrariwise the godly Are sorry At their birth day, as Job, Let the day perish wherein I was born:
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and Ieremie, Let not the day wherin my mother bare me be blessed But they are merrie at their dying day,
and Ieremie, Let not the day wherein my mother bore me be blessed But they Are merry At their dying day,
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as Simeō, Lord now lettest thou thy seruant depart in peace: & Paul, I desire to be dissolued & to be with Christ.
as Simeō, Lord now Lettest thou thy servant depart in peace: & Paul, I desire to be dissolved & to be with christ.
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Therfore we also keep holy daies, and celebrate the memorie of the Saints not vpon their birth-daies,
Therefore we also keep holy days, and celebrate the memory of the Saints not upon their birthdays,
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but vpō their death-daies, to shew that these two are not all one, but yt the day of our death is better then the day of our birth.
but upon their death-days, to show that these two Are not all one, but that the day of our death is better then the day of our birth.
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For whereas there are two waies, the one hauing in it, first a trāsitory life,
For whereas there Are two ways, the one having in it, First a transitory life,
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& thē an eternall death, the other hauing in it first a transitory death, & then an eternall life:
& them an Eternal death, the other having in it First a transitory death, & then an Eternal life:
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the wicked choose to liue here for a time, though they die for it hereafter eternally,
the wicked choose to live Here for a time, though they die for it hereafter eternally,
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but the godly choose 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 think of death; but the godly think of nothing els.
Therefore the wicked never think of death; but the godly think of nothing Else.
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As Alexander the monarch of ye world had al other things, saue only a sepulchre to bury him in whē he was dead; he neuer thought of that.
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 that.
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But Abraham the heire of the world had no other possession of his own, but only a field which he bought to bury his dead 〈 ◊ 〉; he thought of nothing else.
But Abraham the heir of the world had no other possession of his own, but only a field which he bought to bury his dead 〈 ◊ 〉; he Thought of nothing Else.
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We read that Daniel strowed ashes in the temple to descrie the footesteps of Bels priests, which did eate vp the meate.
We read that daniel strowed Ashes in the temple to descry the footsteps of Bells Priests, which did eat up the meat.
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So did Abraham strow ashes in his memorie, saying, I will speake vnto my Lord though I bee but dust and ashes.
So did Abraham strow Ashes in his memory, saying, I will speak unto my Lord though I be but dust and Ashes.
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So doe all the faithfull remembring they shall one day be turnde to dust and ashes.
So do all the faithful remembering they shall one day be turned to dust and Ashes.
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That so seeing and marking the footesteps of death how it continually commeth and stealeth away their strength (as Bels priests did the meate) how it dayly eateth vp & wasteth and consumeth their life, they may be alwaies prepared for it.
That so seeing and marking the footsteps of death how it continually comes and steals away their strength (as Bells Priests did the meat) how it daily Eateth up & wastes and consumeth their life, they may be always prepared for it.
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Our first parents made them garments of figge leaues. But God misliking that gaue thē garmentes of skinnes.
Our First Parents made them garments of fig leaves. But God misliking that gave them garments of skins.
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Therefore Christ in the Gospell cursed the fig tree which did beare onely fig leaues to couer our sinne:
Therefore christ in the Gospel cursed the fig tree which did bear only fig leaves to cover our sin:
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but cōmended the Baptist which did weare skins to discouer our mortalitie. For not onely, as Austin sayth, Our whole life is a disease :
but commended the Baptist which did wear skins to discover our mortality. For not only, as Austin say, Our Whole life is a disease:
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but also as Bernard saith, Our whole life is a death .
but also as Bernard Says, Our Whole life is a death.
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The life of man by reason of his sinne is a continuall disease, yea it is the very death of himselfe.
The life of man by reason of his sin is a continual disease, yea it is the very death of himself.
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It is lastly the death of Christ. The prophet Esay calleth Christ a sin, or a sacrifice for sinne , prefigured by all those sin-offerings of the old lawe.
It is lastly the death of christ. The Prophet Isaiah calls christ a since, or a sacrifice for sin, prefigured by all those sin-offerings of the old law.
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Because indeede when Christ was crucified at the first, he was broken for our sinnes.
Because indeed when christ was Crucified At the First, he was broken for our Sins.
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According to that of Tertullian, Sinne it was which brought the sonne of God to his death.
According to that of Tertullian, Sin it was which brought the son of God to his death.
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The Iewes were only instrumēts and accessaries to it: sinne was the setler and the principall.
The Iewes were only Instruments and accessaries to it: sin was the settler and the principal.
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They cryed, Crucifie him in the courte of Pilate: but our sins cryed, Crucifie him in the court of heauen.
They cried, Crucify him in the court of Pilate: but our Sins cried, Crucify him in the court of heaven.
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Now as the death of Christ was not efficient to saue the wicked: so the sinne of the wicked was not sufficient to condemne Christ.
Now as the death of christ was not efficient to save the wicked: so the sin of the wicked was not sufficient to condemn christ.
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But the scripture sayth of them which either are, or at least wise seeme to bee godly, They say they know God,
But the scripture say of them which either Are, or At least wise seem to be godly, They say they know God,
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but by their works they deny him:
but by their works they deny him:
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and, Saul, Saul, why dost thou persecute me? and, They crucifie again vnto themselues the sonne of God.
and, Saul, Saul, why dost thou persecute me? and, They crucify again unto themselves the son of God.
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Zacharie prophecieth of Christ, That when one shall say vnto him, what are these wounds in thy hands? Then he shall answere,
Zacharias Prophesieth of christ, That when one shall say unto him, what Are these wounds in thy hands? Then he shall answer,
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Thus was I woūded in the house of my frends. That is, in the house of thē which ought to haue bin my friends.
Thus was I wounded in the house of my Friends. That is, in the house of them which ought to have been my Friends.
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So that our sins did wound Christes bandes at the first.
So that our Sins did wound Christ's bands At the First.
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And now also not the wicked, which are no part of his bodie, but wee which are mystical members of his bodie,
And now also not the wicked, which Are no part of his body, but we which Are mystical members of his body,
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& therefore shuld by good reason be his frends: we I say, do yet oftentimes by our sinnes deny Christ with Peter:
& Therefore should by good reason be his Friends: we I say, do yet oftentimes by our Sins deny christ with Peter:
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nay wee persecute Christ with Paul: nay wee crucifie Christ with the Iews.
nay we persecute christ with Paul: nay we crucify christ with the Iews.
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Yea (if it wil please you to heare me) I will say yet more, we crucifie Christ farre more cruelly then the Iews did.
Yea (if it will please you to hear me) I will say yet more, we crucify christ Far more cruelly then the Iews did.
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Then his body was passible and mortall, now it is glorified and immortall;
Then his body was passable and Mortal, now it is glorified and immortal;
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they knew not what they did, we doe ill enough, yet wee knowe what we doe well enough:
they knew not what they did, we do ill enough, yet we know what we do well enough:
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they pearced him with a speare, we pearce him with reproches; they buried him in the earth, wee 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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then he rose again the third day:
then he rose again the third day:
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(4) sermon (DIV1)
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but we so burie Christ, that not once in three dayes, no not once in three weekes he ariseth or shineth in our hearts.
but we so bury christ, that not once in three days, no not once in three weeks he arises or shines in our hearts.
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Nay, that which I am ashamed to speake, though some are not ashamed to doe it, there are in the world which haue no time, not once in three moneths, not once in three yeeres, no not once search in their whole life to thinke of Christ,
Nay, that which I am ashamed to speak, though Some Are not ashamed to do it, there Are in the world which have no time, not once in three months, not once in three Years, no not once search in their Whole life to think of christ,
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but burie him in the perpetuall forgerfulnes of their careles conscience, as in a barren land, where all good things are forgotten.
but bury him in the perpetual forgerfulnes of their careless conscience, as in a barren land, where all good things Are forgotten.
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Wherefore let euery one as soone as hee is tempted to any sinne, thinke straightwaies that he sees Christ comming towards him, wrapt vp in white linnen cloathes as he was buried, with a kercher bound about his head,
Wherefore let every one as soon as he is tempted to any sin, think straightways that he sees christ coming towards him, wrapped up in white linen clothes as he was buried, with a kercher bound about his head,
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and crying after a gastly and fearefull sort, Beware, Take heede what you doe, Detest sinne, abhorre sin, Fie vpon it, A shame light on it, It once did most vilely and vilanouslie murther mee:
and crying After a ghastly and fearful sort, Beware, Take heed what you do, Detest sin, abhor since, Fie upon it, A shame Light on it, It once did most vilely and villanously murder me:
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but now seeing my woundes are whole againe, do not (I beseech you) do not rubbe and reuiue them with your sinnes to make them bleed afresh:
but now seeing my wounds Are Whole again, do not (I beseech you) do not rub and revive them with your Sins to make them bleed afresh:
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now seeing the scepter of the kingdome of heauen is put into my hand, doe not offer mee a reede againe to mocke mee:
now seeing the sceptre of the Kingdom of heaven is put into my hand, do not offer me a reed again to mock me:
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now seeing my head is crowned with the pure golde of eternall glorie, doe not set a crowne of thornes vpon it againe:
now seeing my head is crowned with the pure gold of Eternal glory, do not Set a crown of thorns upon it again:
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now seeing I my selfe am enstalled in the throne of the right hand of maiestie, doe not pull me out of my throne,
now seeing I my self am installed in the throne of the right hand of majesty, do not pull me out of my throne,
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and throw mee into the graue againe, and with your sinnes seale a mightie great stone vpon mee, to stiffle me,
and throw me into the graven again, and with your Sins seal a mighty great stone upon me, to stifle me,
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and presse me, and holde mee down in death. O beloued, good beloued at his instance be perswaded, by whose bloud you are redeemed.
and press me, and hold me down in death. O Beloved, good Beloved At his instance be persuaded, by whose blood you Are redeemed.
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Haue pittie, haue pitie vpon poore Iesus.
Have pity, have pity upon poor Iesus.
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Once he voluntarily yea euen ioyfully dyed for vs, and if that one death had not bin sufficient, he would haue bin content then to haue dyed a thousande deaths more.
Once he voluntarily yea even joyfully died for us, and if that one death had not been sufficient, he would have been content then to have died a thousande death's more.
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Now he protesteth, that the least sinne of any one Christian, doth more vex him euen at the very heart,
Now he protesteth, that the least sin of any one Christian, does more vex him even At the very heart,
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then all his dolorous paynes vpon the crosse.
then all his dolorous pains upon the cross.
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Our sinnes are those souldiers which take him, those tormentors which whippe him, those thorns which gore his head, those nayles which pearce his feete, that speare which sheds his bloud, that crosse which takes away his life.
Our Sins Are those Soldiers which take him, those tormentors which whip him, those thorns which gore his head, those nails which pierce his feet, that spear which sheds his blood, that cross which Takes away his life.
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And yet if to greeue him thus continually would do vs any good, then hee would bee most glad to prefer our good,
And yet if to grieve him thus continually would do us any good, then he would be most glad to prefer our good,
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though neuer so little, before his owne griefe, though neuer so great. But it is not so.
though never so little, before his own grief, though never so great. But it is not so.
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That one death which he willingly suffered, was for our saluation.
That one death which he willingly suffered, was for our salvation.
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These diuers deaths which wee without sinnes so often put him to against his wil, do make for our greater dānatiō.
These diverse death's which we without Sins so often put him to against his will, do make for our greater damnation.
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Therefore he beseecheth vs, & I also being prostrate at the very feet of euery one of you heartely in his name exhorte you,
Therefore he Beseecheth us, & I also being prostrate At the very feet of every one of you heartily in his name exhort you,
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if wee will haue no pity of him, yet for the tender loue wee beare to our owne deare soules, that we would not alwaies keepe him vppon the racke,
if we will have no pity of him, yet for the tender love we bear to our own deer Souls, that we would not always keep him upon the rack,
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and euery daye vex this iust Lot with our vnlawfull deedes, that we would not any more shead his precious bloud,
and every day vex this just Lot with our unlawful Deeds, that we would not any more shed his precious blood,
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and tread it and trample it vnder our feete.
and tread it and trample it under our feet.
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This I assure you (blessed Christians) will be a most forcible meanes, not only to terrifie and fraye vs from sin which we may commit hereafter,
This I assure you (blessed Christians) will be a most forcible means, not only to terrify and fray us from since which we may commit hereafter,
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but also to mollifie and melt our harts for sin which we haue committed heretofore,
but also to mollify and melt our hearts for since which we have committed heretofore,
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if we consider, that the life of man by reason of his sin is the death of Christ. Thus you see that the life of man, is the life of death: the life of the diuill: the death of himselfe: the death of Christ.
if we Consider, that the life of man by reason of his since is the death of christ. Thus you see that 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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(4) sermon (DIV1)
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And therefore he saith in this fift part, weepe not too little for your owne life,
And Therefore he Says in this fift part, weep not too little for your own life,
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FOR YOVR SELVES, WEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES. THe sixt part is next, FOR ME FOR YOVR SELVES.
FOR YOUR SELVES, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. THe sixt part is next, FOR ME FOR YOUR SELVES.
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Which noteth, seeing both the excesse and the want are to bee eschewed, that therefore the true meane which wee must keepe betweene Christ and our selues, consisteth in a certayne qualification of these two extremities,
Which notes, seeing both the excess and the want Are to be Eschewed, that Therefore the true mean which we must keep between christ and our selves, Consisteth in a certain qualification of these two extremities,
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FOR ME FOR YOVR SELVES both together.
FOR ME FOR YOUR SELVES both together.
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Weepe not too much, saith he, for my death, which is the death of death: weep not too little for your own life, which is the life of death. Not too to much for my death, which is the death of the diuell:
Weep not too much, Says he, for my death, which is the death of death: weep not too little for your own life, which is the life of death. Not too to much for my death, which is the death of the Devil:
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not too little for your owne life, which is the life of the diuell.
not too little for your own life, which is the life of the Devil.
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Not too much for my death, which is my life: not too little for your owne life, which is your death. Not too much for my death, which is the life of man: not too little for your owne life, which is the death of Christ. Saint Paul willeth the Corinthians to approue themselues by honor and dishonor.
Not too much for my death, which is my life: not too little for your own 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 the death of christ. Saint Paul wills the Corinthians to approve themselves by honour and dishonour.
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First by honour, then by dishonour. Teaching thereby that dishonorable honor 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 an honor, to bee sometimes dishonored with Christ,
Yet to keep a mean in this matter, that we must as well count it an honour, to be sometime dishonoured with christ,
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as a dishonor to bee alwaies honored without Christ. Euen so sayes our Sauiour here FOR ME FOR YOVR SELVES.
as a dishonour to be always honoured without christ. Eve so Says our Saviour Here FOR ME FOR YOUR SELVES.
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First FOR ME, then FOR YOVR SELVES. Teaching thereby 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 betwixt both, that we must aswel sometimes descend out of Christ into our selues to weepe,
Yet to keep a mean betwixt both, that we must aswell sometime descend out of christ into our selves to weep,
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as alwaies ascend out of our selues into Christ to reioyce.
as always ascend out of our selves into christ to rejoice.
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For the Apostle sayes, that we must reioyce with them that reioyce and weepe with them that weepe.
For the Apostle Says, that we must rejoice with them that rejoice and weep with them that weep.
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If my friend bee alwaies sorowfull and neuer ioyfull, hee hath no pleasure by me,
If my friend be always sorrowful and never joyful, he hath no pleasure by me,
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if he be alwayes ioyful & neuer sorowful, I haue no proofe of him, but he is my dearest friend, most delighted in mee, best approued by me, that takes such part as I doe, sometimes reioysing,
if he be always joyful & never sorrowful, I have no proof of him, but he is my dearest friend, most delighted in me, best approved by me, that Takes such part as I do, sometime rejoicing,
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and sometymes weepinge, reioysing when I reioyce, and weeping when I weepe. The like is to bee seene in this place. FOR ME FOR YOVR SELVES.
and sometimes 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 thinke of his owne miserie and neuer of Christs mercie, hee will despayre:
If a Christian always think of his own misery and never of Christ mercy, he will despair:
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if hee alwayes thinke of Christs mercy and neuer of his owne misery, hee will presume.
if he always think of Christ mercy and never of his own misery, he will presume.
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But hee is the best Christian, so hye, that he cannot despayre, so low, that he cannot presume, which inclines aswell to the one as to the other, sometimes reioysing and sometimes weeping;
But he is the best Christian, so high, that he cannot despair, so low, that he cannot presume, which inclines aswell to the one as to the other, sometime rejoicing and sometime weeping;
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reioysing for Christ and weeping for himselfe. A man cannot weepe too little for Christ, if he presume not:
rejoicing for christ and weeping for himself. A man cannot weep too little for christ, if he presume not:
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a man cannot weepe too much for himselfe, if he despayre not. But he may easily despayre, that weeps too much for Christ:
a man cannot weep too much for himself, if he despair not. But he may Easily despair, that weeps too much for christ:
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and he may easely presume, that weeps too little for himselfe.
and he may Easily presume, that weeps too little for himself.
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Wherefore as in a ballance, if there be any ods in the scales we take out of that which is ye heauier,
Wherefore as in a balance, if there be any ods in the scales we take out of that which is the Heavier,
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& put into that which is the lighter, til there be no difference betwixt thē:
& put into that which is the lighter, till there be no difference betwixt them:
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So here we must waye these matters well, that wee our selues may be iust waight,
So Here we must Way these matters well, that we our selves may be just weight,
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neither too heauie for our owne miserie, nor too light for Christs mercy.
neither too heavy for our own misery, nor too Light for Christ mercy.
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Thus did Dauid when he sayd to God, Hyde mee vnder the shadowe of thy winges.
Thus did David when he said to God, Hide me under the shadow of thy wings.
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What are Gods wings? His mercy & his iustice. What is the shadowe of his winges? Our loue and our feare.
What Are God's wings? His mercy & his Justice. What is the shadow of his wings? Our love and our Fear.
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Our loue is the shadow of his mercie, which is his right winge. Our feare is the shadowe of his iustice, which is his left wing.
Our love is the shadow of his mercy, which is his right wing. Our Fear is the shadow of his Justice, which is his left wing.
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Now seeing he that is hid vnder the right winge only maye presume because hee hath no feare,
Now seeing he that is hid under the right wing only may presume Because he hath no Fear,
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and hee that is hid vnder the left winge only may despayre, because hee hath no loue,
and he that is hid under the left wing only may despair, Because he hath no love,
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therefore saieth Dauid, Hide me, O Lord, vnder the shadowe, not of one winge, but of both thy winges.
Therefore Saith David, Hide me, Oh Lord, under the shadow, not of one wing, but of both thy wings.
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That I maye neuer despayre while I alwaies loue thy mercy, and reioyce for Christ:
That I may never despair while I always love thy mercy, and rejoice for christ:
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that I may neuer presume while I alwaies feare thy iustice and weepe for my selfe.
that I may never presume while I always Fear thy Justice and weep for my self.
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A Quaile the very same bird which was the Israelites meate in the wildernes, as he flyes ouer the sea, feeling himselfe begin to be wearie lightes by the way into the sea.
A Quail the very same bird which was the Israelites meat in the Wilderness, as he flies over the sea, feeling himself begin to be weary lights by the Way into the sea.
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Then lying at one side, hee layes downe one wing vpon the water, and holdes vp the other wing towards heauen.
Then lying At one side, he lays down one wing upon the water, and holds up the other wing towards heaven.
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Least hee should presume to take too long a flight at the first, he wets one wing.
lest he should presume to take too long a flight At the First, he wets one wing.
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Least hee should despayre of taking a new flight afterwardes, hee keepes the other wing drye.
lest he should despair of taking a new flight afterwards, he keeps the other wing dry.
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Thus must a christian man doe. When he layes downe the wing of feare vpon the water to weepe for himselfe,
Thus must a christian man doe. When he lays down the wing of Fear upon the water to weep for himself,
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then he must holde vp the wing of loue towards heauen to reioyce for Christ. That his two wings may be answerable to Gods two wings.
then he must hold up the wing of love towards heaven to rejoice for christ. That his two wings may be answerable to God's two wings.
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That as God hath two wings, the one of mercy, the other of iustice:
That as God hath two wings, the one of mercy, the other of Justice:
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so hee may haue two wings, the one of ioy for Christ, the other of sorrow for himselfe.
so he may have two wings, the one of joy for christ, the other of sorrow for himself.
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Shem and Iapheth Noah godly and dewtifull children, when they sawe their father otherwise then hee should be, went backeward and couered him.
Shem and Japheth Noah godly and dutiful children, when they saw their father otherwise then he should be, went backward and covered him.
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They went backeward, that they might not see him themselues: they couered him, that others might not see him.
They went backward, that they might not see him themselves: they covered him, that Others might not see him.
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Christ hanging naked vpon the crosse, was the shame of men, & the outcast of the people.
christ hanging naked upon the cross, was the shame of men, & the outcast of the people.
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Therefore we that are the children of God must goe backeward by abhorring them that crucified Christ:
Therefore we that Are the children of God must go backward by abhorring them that Crucified christ:
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and yet we must couer him and hide him, euen in our very hearts, by remembring and honoring his death and resurrection.
and yet we must cover him and hide him, even in our very hearts, by remembering and honouring his death and resurrection.
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Least we should presume, wee must goe backeward for feare: and yet least wee should despayre, wee must couer him for loue.
lest we should presume, we must go backward for Fear: and yet lest we should despair, we must cover him for love.
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That as God hideth vs vnder the shadow of his wings which are loue, and feare, loue the shadow of his mercie,
That as God Hideth us under the shadow of his wings which Are love, and Fear, love the shadow of his mercy,
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and feare the shadowe of his iustice:
and Fear the shadow of his Justice:
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so wee may hide God vnder the shadowe of our wings, which are ioye, and sorrow, ioy the shadow of our loue,
so we may hide God under the shadow of our wings, which Are joy, and sorrow, joy the shadow of our love,
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and sorrow the shadowe of our feare, ioy for Christ, and sorrow for our selues.
and sorrow the shadow of our Fear, joy for christ, and sorrow for our selves.
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To this strange kinde of going backward, the Psalmist alludeth when hee saith to God, Thou hast made my feete like hines feete.
To this strange kind of going backward, the Psalmist alludeth when he Says to God, Thou hast made my feet like hines feet.
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A hine goeth not still forward in one way, but as an auncient father speaketh, hee iumpes crosse out of one way into another Right so a christians feete must be like hines feete.
A him Goes not still forward in one Way, but as an ancient father speaks, he jumps cross out of one Way into Another Right so a Christians feet must be like hines feet.
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He must iumpe crosse, from himselfe to Christ, and then backe againe, from Christ to himselfe.
He must jump cross, from himself to christ, and then back again, from christ to himself.
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Would you see such a hine? Then marke how Iob footes it.
Would you see such a him? Then mark how Job foots it.
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That he might not despayre, he iumpes crosse from himselfe to Christ, and sayes , I am cleare without sinne, I am innocent,
That he might not despair, he jumps cross from himself to christ, and Says, I am clear without sin, I am innocent,
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and there is none iniquitie in mee. Here is the mercie of Christ.
and there is none iniquity in me. Here is the mercy of christ.
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But that hee might not presume, bee iumpes backe againe from Christ to himselfe, and sayes , O that my griefe were well wayed,
But that he might not presume, be jumps back again from christ to himself, and Says, Oh that my grief were well weighed,
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and that my miseries were laide together in the ballance. Here is the misery of man.
and that my misery's were laid together in the balance. Here is the misery of man.
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Thus must we way the mercy of Christ, and the miserie of man together in the ballance,
Thus must we weigh the mercy of christ, and the misery of man together in the balance,
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and be sure (as I sayde before) wee make the scales euen, and when wee waie the reasons why wee should not weepe for Christ,
and be sure (as I said before) we make the scales even, and when we Way the Reasons why we should not weep for christ,
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then wee must way the reasons also why we should weepe for our selues.
then we must Way the Reasons also why we should weep for our selves.
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So wee shal finde, for great cause of ioy in Christ, great cause of sorrow in our selues:
So we shall find, for great cause of joy in christ, great cause of sorrow in our selves:
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for greater cause of ioye in Christ, greater cause of sorrow in our selues: for greatest cause of ioye in Christ, greatest cause of sorrow in our selues:
for greater cause of joy in christ, greater cause of sorrow in our selves: for greatest cause of joy in christ, greatest cause of sorrow in our selves:
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for that which is more then all to make vs ioyfull in Christ, that which is more then all to make vs sorrowfull in our selues.
for that which is more then all to make us joyful in christ, that which is more then all to make us sorrowful in our selves.
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The righteousnes of Christ is the death of death. Great cause of ioye in Christ.
The righteousness of christ is the death of death. Great cause of joy in christ.
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If Debora reioyced when Barack put Sisera to flight, haue not we as great cause to reioyce, seeing Christ hath put death to flight? The sinne of man is the life of death. Great cause of sorrowe in our selues.
If Deborah rejoiced when Barack put Sisera to flight, have not we as great cause to rejoice, seeing christ hath put death to flight? The sin of man is the life of death. Great cause of sorrow in our selves.
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If Anna wept for her barrennes, haue not we as great cause to weepe, seeing wee can conceiue nothing but sorrowe,
If Anna wept for her Barrenness, have not we as great cause to weep, seeing we can conceive nothing but sorrow,
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& bring forth iniquity vnto death? The righteousnes of Christ is the death of the diuell.
& bring forth iniquity unto death? The righteousness of christ is the death of the Devil.
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Greater cause of ioy in Christ.
Greater cause of joy in christ.
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If Iudith reioyced, when shee did cut off the head of Holofernes, haue not wee greater cause to reioyce, seeing Christ hath cut off the head of the diuell? The sinne of man is the life of the diuell.
If Iudith rejoiced, when she did 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.
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Greater cause of sorrowe in our selues.
Greater cause of sorrow in our selves.
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If Thamar wept being defloured by her brother, haue not wee greater cause to weepe seeing wee commit spirituall incest and adulterie daylie with the diuell? The righteousnes of Christ is the life of himselfe. Greatest cause of ioye in Christ.
If Tamar wept being deflowered by her brother, have not we greater cause to weep seeing we commit spiritual Incest and adultery daily with the Devil? The righteousness of christ is the life of himself. Greatest cause of joy in christ.
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If Sara laught when shee hearde shee should haue a quicke childe in her dead wombe, is not this the greatest cause of laughter which can bee vnto vs, that Christ liued in death,
If Sarah laughed when she heard she should have a quick child in her dead womb, is not this the greatest cause of laughter which can be unto us, that christ lived in death,
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and was most free among the dead, and could not see corruption in the graue? The sinne of man is the death of himselfe. Greatest cause of sorrowe in our selues.
and was most free among the dead, and could not see corruption in the graven? The sin of man is the death of himself. Greatest cause of sorrow in our selves.
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If Agar wept being turnde out of Abrahams house, is not this the greatest cause of weeping, which can be vnto vs, that our life is no life,
If Agar wept being turned out of Abrahams house, is not this the greatest cause of weeping, which can be unto us, that our life is no life,
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because wee neuer cease from sinning, while wee are here pilgrimes and strangers exiled and banished out of our fathers house in heauen? The righteousnes of Christ is the life of man.
Because we never cease from sinning, while we Are Here Pilgrims and Strangers exiled and banished out of our Father's house in heaven? The righteousness of christ is the life of man.
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This is more then all to make vs ioyfull in Christ.
This is more then all to make us joyful in christ.
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If Queene Ester did reioyce, as Queene Elizabeth doth at this daye (whom God for his mercies sake euer saue and preserue,
If Queen Ester did rejoice, as Queen Elizabeth does At this day (whom God for his Mercies sake ever save and preserve,
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and let al the people say Amē ) because she deliuered her people from thraldome and destruction, can anye thing in the world then make vs more ioyfull then this, that we being cursed in our selues are blessed in Christ, being embased in our selues are exalted in Christ, being condemned in our selues are iustified in Christ, being dead in our selues are aliue in Christ? The sinne of man is the death of Christ. This is more then all to make vs sorrowfull in our selues.
and let all the people say Amen) Because she Delivered her people from thraldom and destruction, can any thing in the world then make us more joyful then this, that we being cursed in our selves Are blessed in christ, being embased in our selves Are exalted in christ, being condemned in our selves Are justified in christ, being dead in our selves Are alive in christ? The sin of man is the death of christ. This is more then all to make us sorrowful in our selves.
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If the virgine Mary wept so sore for the death of her sonne Iesus, as though her tender heart had bin stabde and pearst thorough with a sharp sworde (as Simeon speaketh) can any thing in the worlde then make vs more sorrowfull,
If the Virgae Mary wept so soar for the death of her son Iesus, as though her tender heart had been stabde and pierced through with a sharp sword (as Simeon speaks) can any thing in the world then make us more sorrowful,
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then this, that Christ being blessed in himselfe, was cursed for vs, being exalted in himselfe was embased for vs, being iustified in himselfe, was condemned for vs, being aliue in himselfe, was dead for vs? O deare brother, blessed Christian, whosoeuer thou art,
then this, that christ being blessed in himself, was cursed for us, being exalted in himself was embased for us, being justified in himself, was condemned for us, being alive in himself, was dead for us? O deer brother, blessed Christian, whosoever thou art,
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if thou bee too sorrowfull at any time, remember what Christ hath done for thee; how louingly;
if thou be too sorrowful At any time, Remember what christ hath done for thee; how lovingly;
cs pns21 vbb av j p-acp d n1, vvb r-crq np1 vhz vdn p-acp pno21; q-crq av-vvg;
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how kindely he hath dealt with thee, and thou wilt soone be glad: if thou bee too ioyefull at any time, remember what thou hast done against Christ; how vngratefully;
how kindly he hath dealt with thee, and thou wilt soon be glad: if thou be too joyful At any time, Remember what thou hast done against christ; how ungratefully;
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how wretchedly thou hast dealt with him, & thou wilt soone be sorry.
how wretchedly thou hast dealt with him, & thou wilt soon be sorry.
c-crq av-j pns21 vh2 vvn p-acp pno31, cc pns21 vm2 av vbi j.
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So shall wee neuer suffer shipwrack of fayth, either by too much sorrowe, as Esau did, who sought the blessing with teares, weeping for himselfe, not reioycing for Christ:
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 for christ:
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or els by too much ioye as Herod did, who heard the Baptist gladly, reioycing for Christ, not weeping for himselfe.
or Else by too much joy as Herod did, who herd the Baptist gladly, rejoicing for christ, not weeping for himself.
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But euen as a ship being neither too heauily burdened, not too lightly balanced, seateth neither waues nor windes,
But even as a ship being neither too heavily burdened, not too lightly balanced, seateth neither waves nor winds,
p-acp av-j c-acp dt n1 vbg dx av av-j vvn, xx av av-j vvn, vvz dx n2 ccx n2,
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but sayleth safely to the heauen:
but saileth safely to the heaven:
cc-acp vvz av-j p-acp dt n1:
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so we being neither too heauy for our own miserie, nor too light for Christs mercy,
so we being neither too heavy for our own misery, nor too Light for Christ mercy,
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but ioyning FOR ME FOR YOVR SELVES both together, shal neither be drowned with ye waues of desperatiō,
but joining FOR ME FOR YOUR SELVES both together, shall neither be drowned with you waves of desperation,
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nor puffed vp with the winds of presumption, but we shall sayle safely in the arke of Noah vpon the fea of this world till wee ariue at the hauen of all happines in heauen.
nor puffed up with the winds of presumption, but we shall sail safely in the Ark of Noah upon the fea of this world till we arrive At the Haven of all happiness in heaven.
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And this is the right moderation wee must keepe betwene Christ and our selues, as appeareth in this sixt part,
And this is the right moderation we must keep between christ and our selves, as appears in this sixt part,
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FOR ME FOR YOVR SELVES both together, VVEEPE NOT FOR ME BVT VVEEPE FOR YOVR SELVES.
FOR ME FOR YOUR SELVES both together, WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES.
p-acp pno11 p-acp po22 n2 av-d av, vvb xx p-acp pno11 cc-acp vvi p-acp po22 n2.
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THe seuēth part followeth, VVEEP NOT FOR MEE. Wherin we must condsider three vertues that were in Christ. Wisdome; benignity; magnanimity.
THe seuēth part follows, WEEP NOT FOR ME. Wherein we must condsider three Virtues that were in christ. Wisdom; benignity; magnanimity.
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For wisdome he sayth, VVEEPE NOT: for benignty, NOT YOV; for magnanimity, NOT FOR ME. Not weepe: not you: not for me. VVEEPE NOT FOR ME.
For Wisdom he say, WEEP NOT: for benignty, NOT YOU; for magnanimity, NOT FOR ME. Not weep: not you: not for me. WEEP NOT FOR ME.
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First for wisdome he saith VVEEPE NOT. S. Austin hath a very excellent sentence.
First for Wisdom he Says WEEP NOT. S. Austin hath a very excellent sentence.
ord p-acp n1 pns31 vvz vvb xx. np1 np1 vhz dt j j n1.
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And it is this Christ vpon his crosse did read vs a lecture, like a doctor in his chaire.
And it is this christ upon his cross did read us a lecture, like a Doctor in his chair.
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Indeed in that learned lecture of his hee deliuered vnto vs many notable poynts of wisdome.
Indeed in that learned lecture of his he Delivered unto us many notable points of Wisdom.
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And one especially wee haue here. Whereby wee are instructed how we should be affected towards the dead.
And one especially we have Here. Whereby we Are instructed how we should be affected towards the dead.
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For if we must not weepe immoderatly for the death of Christ, then wee must not greeue our selues greatly for the death of any christian.
For if we must not weep immoderately for the death of christ, then we must not grieve our selves greatly for the death of any christian.
p-acp cs pns12 vmb xx vvi av-j p-acp dt n1 pp-f np1, cs pns12 vmb xx vvi po12 n2 av-j p-acp dt n1 pp-f d njp.
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The ancient Italians vsed to mourne for their dead ten monthes: the Egiptians seauēty two daies: the Ethiopyans fourty dayes: the auncient Germaines thirty daies: the Lacedemonians a leuen daies .
The ancient Italians used to mourn for their dead ten months: the egyptians seauēty two days: the Ethiopyans fourty days: the ancient Germans thirty days: the Lacedaemonians a Leven days.
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But the Athenians & the Romanes, which were in their time coumpted the wisest men in the world, were much more moderat.
But the Athenians & the Romans, which were in their time counted the Wisest men in the world, were much more moderate.
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For the Athenians had a law giuen them by Solon their lawgiuer, which did forbid mourning at burials.
For the Athenians had a law given them by Solon their lawgiver, which did forbid mourning At burials.
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The Romanes likewise had a law in their twelue tables, which did forbid to make any exclamations or outcries at funerals .
The Romans likewise had a law in their twelue tables, which did forbid to make any exclamations or Outcries At funerals.
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Yea the third counsel holden at Toledo in spaine the one & twentieth canon of the councel flatly decreeth, that christians should bee brought to their graues only with singing & reioycing .
Yea the third counsel held At Toledo in Spain the one & twentieth canon of the council flatly decreeth, that Christians should be brought to their graves only with singing & rejoicing.
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Because, quoth the councel, the apostle to the Thessalonians saies, I wil not haue you ignorant brethren concerning them which are isleepe that you sorro we not,
Because, quoth the council, the apostle to the Thessalonians Says, I will not have you ignorant brothers Concerning them which Are isleepe that you sorrow we not,
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euen as others which haue no hope.
even as Others which have no hope.
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Therfore Cutbertus, who was Archbishop of Canter bury longe before the conquest 〈 ◊ 〉 his death charged that no lamentation should be made for him.
Therefore Cuthbert, who was Archbishop of Canter bury long before the conquest 〈 ◊ 〉 his death charged that no lamentation should be made for him.
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And Ierom writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did sing hymnes & psalmes according to the christian tradition.
And Jerom Writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did sing Hymns & psalms according to the christian tradition.
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And that when Paula a deuout widowe was buried the bishops did bring her forth with singing.
And that when Paula a devout widow was buried the Bishops did bring her forth with singing.
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And that when Fabiola was buried, psalmes were song & Haleluiah was chaunted out so loud, that it did shake the seelinge of the church .
And that when Fabiola was buried, psalms were song & Hallelujah was chanted out so loud, that it did shake the seelinge of the Church.
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Igraunt indeed we may sorrowe and weep for the wicked not only when they are dead,
I grant indeed we may sorrow and weep for the wicked not only when they Are dead,
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but euen when they are aliue. But wee must sing and reioyce for the godly not only when they are aliue,
but even when they Are alive. But we must sing and rejoice for the godly not only when they Are alive,
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but euen when they are dead. And why? Because they beeinge aliue are dead: but these beeing dead are aliue.
but even when they Are dead. And why? Because they being alive Are dead: but these being dead Are alive.
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According to that saying of the hebrew Rabbins The godly euen in their death are aliue:
According to that saying of the hebrew Rabbis The godly even in their death Are alive:
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but the wicked euen in their life, are dead.
but the wicked even in their life, Are dead.
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Therfore Dauid whē his son Absalon died, whom he knew to bee a wicked man wept for him, saying, Absalon my son, O my sonne Absolon!
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!
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would to God I had died for thee.
would to God I had died for thee.
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But when his yong son died, whom he knew to be an innocent babe, hee was well apayd,
But when his young son died, whom he knew to be an innocent babe, he was well payed,
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and arose from the ground, and annoynted his face, and looked cheerefully, and sayd, I shall goe to him, he can not returne to me.
and arose from the ground, and anointed his face, and looked cheerfully, and said, I shall go to him, he can not return to me.
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Wherby he warranteth that of Fulgentius who sayth, That the godly deceased are not lost for euer but left for a time, not gone away from vs,
Whereby he warrants that of Fulgentius who say, That the godly deceased Are not lost for ever but left for a time, not gone away from us,
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but sent to God before vs. For if that bee true which Ignatius saies.
but sent to God before us For if that be true which Ignatius Says.
cc-acp vvd p-acp np1 p-acp pno12 c-acp cs d vbb j r-crq np1 vvz.
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That life without Christ is death thē this is true also which I shall say, That death with and in Christ is life.
That life without christ is death them this is true also which I shall say, That death with and in christ is life.
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The deathes of the saints are no funerals but triumphes . So that in respect of vs which are aliue it is a very charitable custome,
The deaths of the Saints Are no funerals but Triumphos. So that in respect of us which Are alive it is a very charitable custom,
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yea it is a very honorable custome to giue mourning cloakes or gownes. But in respect of them that are dead it is altogether needles.
yea it is a very honourable custom to give mourning cloaks or gowns. But in respect of them that Are dead it is altogether needles.
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For what neede wee weare black mourning cloakes in signe of forrowe, seeing (as it is in the Reuelation) they weare white long roabes in token of tryumph.
For what need we wear black mourning cloaks in Signen of forrowe, seeing (as it is in the Revelation) they wear white long robes in token of triumph.
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Therfore Chrysostome saith , It becommeth vs that are christians at the death of christians, rather to reioyce as at a triumph,
Therefore Chrysostom Says, It becomes us that Are Christians At the death of Christians, rather to rejoice as At a triumph,
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then to weep as at a tragedy. For, saies Ierom We may indeed wish for them, because they are not with vs;
then to weep as At a tragedy. For, Says Jerom We may indeed wish for them, Because they Are not with us;
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but we must not weepe for them because they are with God. Loue, I graunt cōmaunds vs. Well. Be it so.
but we must not weep for them Because they Are with God. Love, I grant commands us Well. Be it so.
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What then? But yet faith forbids vs to weepe for the dead .
What then? But yet faith forbids us to weep for the dead.
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And therfore Paulinus saith , Though wee may notwithstanding our faith, performe to the dead the dueties of loue,
And Therefore Paulinus Says, Though we may notwithstanding our faith, perform to the dead the duties of love,
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yet wee must first notwithstanding our loue, affoord to our selues the comforts of faith.
yet we must First notwithstanding our love, afford to our selves the comforts of faith.
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So, if we shead some fewe teares which run softly like the waters of Sylo, no force saies Ambrose , They will not bewray in vs any want of faith,
So, if we shed Some few tears which run softly like the waters of Silor, no force Says Ambrose, They will not bewray in us any want of faith,
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but only testifie an abundance of loue. Thus and no otherwise did Abraham weep for Sara his wife: Eleazar for Aarō his father: Rebecca for Debora her nurse: Ioseph for Iacob his father: Bershaba for Vrias her husband: Christ for Lazarus his friend.
but only testify an abundance of love. Thus and no otherwise did Abraham weep for Sarah his wife: Eleazar for Aarō his father: Rebecca for Deborah her nurse: Ioseph for Iacob his father: Beersheba for Vrias her husband: christ for Lazarus his friend.
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And here in wonderfull wisdome he teacheh vs howe sparing we ought to be in weeping for the death of our godly friendes, considering our good hope that are aliue,
And Here in wonderful Wisdom he teacheh us how sparing we ought to be in weeping for the death of our godly Friends, considering our good hope that Are alive,
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and their good happe that are dead.
and their good happen that Are dead.
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As if the very dead body whom some of you perhaps euen at this present so seriously thinke of,
As if the very dead body whom Some of you perhaps even At this present so seriously think of,
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& so much lament for, should nowe sodainly arise out of the graue, and step into the pulpit,
& so much lament for, should now suddenly arise out of the graven, and step into the pulpit,
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and preach and say vnto you, VVEEP NOT FOR ME BVT VVEEP FOR YOVR SELVES.
and preach and say unto you, WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES.
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You indeed as yet remaine in this vale of misery, where you sin daily and howerly against God:
You indeed as yet remain in this vale of misery, where you sin daily and hourly against God:
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where continually you feele afflictions & punishmēts dew to your sins: where lastly you are depriued of the glory of God:
where continually you feel afflictions & punishments due to your Sins: where lastly you Are deprived of the glory of God:
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of the society of the saintes: of the ioyes of heauen. Therefore (if you will) VVEEP FOR YOVR SELVES, BVT VVEEPE NOT FOR MEE.
of the society of the Saints: of the Joys of heaven. Therefore (if you will) WEEP FOR YOUR SELVES, BUT WEEP NOT FOR ME.
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I am in that state of perfection, where I neuer sin but alwaies prayse and laud the Lord.
I am in that state of perfection, where I never since but always praise and laud the Lord.
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I am out of the compas of all calamities, not to be touched with any trouble.
I am out of the compass of all calamities, not to be touched with any trouble.
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Ieuermore behold the amiable and the louing countenance of Christ:
Ieuermore behold the amiable and the loving countenance of christ:
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and though I come not very neere him, yet so farre forth I see him as this sight alone is sufficient to make mee euery way a happy man.
and though I come not very near him, yet so Far forth I see him as this sighed alone is sufficient to make me every Way a happy man.
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Thus would the very dead, if they should rise againe, speake vnto vs. But wee will not any longer disquiet the dead,
Thus would the very dead, if they should rise again, speak unto us But we will not any longer disquiet the dead,
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or disturbe them which so sweetly sleep in Christ.
or disturb them which so sweetly sleep in christ.
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Certainly either this that hath bin spoken will perswade vs, or els (as our sauiour saith) though one should rise stom the dead, wee would not beleeue.
Certainly either this that hath been spoken will persuade us, or Else (as our Saviour Says) though one should rise stom the dead, we would not believe.
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For if these aunciēt & holy fathers Fulgentius, Ignatius, Cyprian, Chrysostome, Ierom, Isidore, Paulinus, Ambrosius, should now all arise, they would (I assure you) say no other thing,
For if these ancient & holy Father's Fulgentius, Ignatius, Cyprian, Chrysostom, Jerom, Isidore, Paulinus, Ambrosius, should now all arise, they would (I assure you) say no other thing,
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but euen as you haue heard them speake already in those sentences and allegations which I haue quoted & cited out of them.
but even as you have herd them speak already in those sentences and allegations which I have quoted & cited out of them.
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The sum of all which is this, That it is great folly and childishnes to weep immoderatly for the dead,
The sum of all which is this, That it is great folly and childishness to weep immoderately for the dead,
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and that it is on the other side a hie point of wisdome to bee moderate in this matter.
and that it is on the other side a high point of Wisdom to be moderate in this matter.
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Cōsidering our Lord going here to his death, teacheth his friends not to weepe for him, in that hee saies, VVEEP NOT, VVEEP NOT FOR MEE. Thus much for his wisdome.
Considering our Lord going Here to his death, Teaches his Friends not to weep for him, in that he Says, WEEP NOT, WEEP NOT FOR ME. Thus much for his Wisdom.
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Nowe for benignity hee saies, NOT YOV.
Now for benignity he Says, NOT YOU.
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For though the person bee not expressed in the englishe, yet in the greek verbe it is implyed.
For though the person be not expressed in the english, yet in the greek verb it is employed.
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Weepe not, as if it were, weepe NOT YOV. Which benignity appeared in that among all his vntollerable troubles, nothing troubled him so much,
Weep not, as if it were, weep NOT YOU. Which benignity appeared in that among all his untolerable Troubles, nothing troubled him so much,
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as that his friends were troubled for his troubles.
as that his Friends were troubled for his Troubles.
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And yet (as it should seeme) they of all other had greatest cause thus to bee grieued.
And yet (as it should seem) they of all other had greatest cause thus to be grieved.
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All the people wept for Moyses death: all Aegypt for Iosephs death: all Israel for Iosias his death:
All the people wept for Moses death: all Egypt for Joseph's death: all Israel for Iosias his death:
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all the Church for Stephens death. But a million of Moysesses: of Iosephs: of Iosiasses: of Stephens are not comparable to Christ.
all the Church for Stephen's death. But a million of Moysesses: of Joseph's: of Iosiasses: of Stephen's Are not comparable to christ.
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The women of Troy wept for the death of worthy Hector their valiant captaine, making this the foot of their doleful ditty, we weep for Hector .
The women of Troy wept for the death of worthy Hector their valiant captain, making this the foot of their doleful ditty, we weep for Hector.
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Howe much more then ought these women of Ierusalem to weepe for the death of their captaine Christ? Al the widowes lamēted the death of Dorcas,
Howe much more then ought these women of Ierusalem to weep for the death of their captain christ? All the Widows lamented the death of Dorcas,
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because in her life time shee made them coates and garments.
Because in her life time she made them coats and garments.
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And had not these women then far greater reason to lamēt the death of Christ who made euery one of them a wedding garment, wherin hee did marry them to himselfe? Ye daughters of Israel saith Dauid, weep for Saul who clothed you with Scarlet.
And had not these women then Far greater reason 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 Says David, weep for Saul who clothed you with Scarlet.
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Howe much more then ought these daughters of Ierusalem to weepe for Christ who cloathed euery one of them with scarlet,
Howe much more then ought these daughters of Ierusalem to weep for christ who clothed every one of them with scarlet,
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and with the royall robe of his righteousnes, yea and gaue his owne deare selfe vnto them, that they might put on the Lord Iesus? When Christ was borne the night was turned into day,
and with the royal robe of his righteousness, yea and gave his own deer self unto them, that they might put on the Lord Iesus? When christ was born the night was turned into day,
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as it was prophesied , Then shall the night shine as the day. But when Christ was crucified the day was turned into night, as it was prophesied ,
as it was prophesied, Then shall the night shine as the day. But when christ was Crucified the day was turned into night, as it was prophesied,
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Then shall the sun go downe at noone day. The sunne therfore wept for Christ. As Hammons face was couered when he was condemned to die:
Then shall the sun go down At noon day. The sun Therefore wept for christ. As Hammons face was covered when he was condemned to die:
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so the suns face was couered, whē Christ was condemned to die. 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 vaile when it heard of Christs death.
As David rend his garment when he herd of Ionathans death: so the temple rend his veil when it herd of Christ death.
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The graues likewise wept for Christ.
The graves likewise wept for christ.
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As the king of Niniue threw vp dust vpon his head whē hee and his subiects were appointed to die:
As the King of Nineveh threw up dust upon his head when he and his Subjects were appointed to die:
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so the graues opened and threwe vp dust vpon their heads when Christ was appoynted to die.
so the graves opened and threw up dust upon their Heads when christ was appointed to die.
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The stones lastly wept for Christ. As Iob cut his haire when hee heard of his childrens death:
The stones lastly wept for christ. As Job Cut his hair when he herd of his Children's death:
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so the stones were cut in peeces and clouen asunder when they heard of Christes death.
so the stones were Cut in Pieces and cloven asunder when they herd of Christ's death.
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An asse carying Christ into Ierusalem, the children sung most merely: Christ carying his crosse out of Ierusalem, the women wept most mournfully.
an Ass carrying christ into Ierusalem, the children sung most merely: christ carrying his cross out of Ierusalem, the women wept most mournfully.
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If those children had held their peace and not sung (as our sauiour there protesteth) the very stones would haue sunge out the praise of Christ.
If those children had held their peace and not sung (as our Saviour there protesteth) the very stones would have sung out the praise of christ.
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If these women had held their peace, & not cried, the very stones would haue cried for the death of Christ.
If these women had held their peace, & not cried, the very stones would have cried for the death of christ.
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Or rather indeed as soone as euer these women left weepinge, because Christ bad them, straightwaies the stones fell a weeping, before Christ bad them.
Or rather indeed as soon as ever these women left weeping, Because christ bade them, straightways the stones fell a weeping, before christ bade them.
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And what heart of man then could here haue refrayned from weeping, though it had bin harder then any stone, seeing the hard stones before his eies thus dissolued and distilled into teares? Yet behold the benignity and louing kindnes of Christ.
And what heart of man then could Here have refrained from weeping, though it had been harder then any stone, seeing the hard stones before his eyes thus dissolved and distilled into tears? Yet behold the benignity and loving kindness of christ.
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Christ died, not for the sunne: not for the temple: not for the graues: not for the stones: but for vs men and for our saluation he dyed.
christ died, not for the sun: not for the temple: not for the graves: not for the stones: but for us men and for our salvation he died.
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Yet he suffereth these senceles creatures to weep and to haue a liuely feeling of his death,
Yet he suffers these senseless creatures to weep and to have a lively feeling of his death,
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though they had no benefit by his death. But beeing content himselfe to shed his dearest and his best bloud for vs:
though they had no benefit by his death. But being content himself to shed his dearest and his best blood for us:
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yet will not suffer vs in recompence to shed so much as one little teare for him.
yet will not suffer us in recompense to shed so much as one little tear for him.
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No no, saies he, I will beare all the sorrow, you shall haue only ioy:
No no, Says he, I will bear all the sorrow, you shall have only joy:
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and though I dye and shed my very heart bloud for you, yet you shall not so much as weepe,
and though I die and shed my very heart blood for you, yet you shall not so much as weep,
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or shed the least teare for mee. NOT YOV, VVEEPE NOT FOR ME. Thus much for his benignity.
or shed the least tear for me. NOT YOU, WEEP NOT FOR ME. Thus much for his benignity.
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Lastly for magnanimity he saies, NOT FOR MEE. Straunge stoutnes and courage. Especially in him that was otherwise so mild and so meeke a lambe.
Lastly for magnanimity he Says, NOT FOR ME. Strange stoutness and courage. Especially in him that was otherwise so mild and so meek a lamb.
ord p-acp n1 pns31 vvz, xx p-acp pno11. j n1 cc n1. av-j p-acp pno31 cst vbds av av j cc av j dt n1.
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But here the cause & quarell beeing ours, & he fighting for the saluation of our souls, there is no rule with him, hee plaies the lyon whersoeuer hee goes.
But Here the cause & quarrel being ours, & he fighting for the salvation of our Souls, there is no Rule with him, he plays the Lion wheresoever he Goes.
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For holding nowe in his hand the cup of trembling, and beeing ready to drinke vp the very dregs of it,
For holding now in his hand the cup of trembling, and being ready to drink up the very dregs of it,
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yet neither his hand nor his heart trembleth.
yet neither his hand nor his heart Trembleth.
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Ennius the poet, as Tully testifieth, could say thus much, Let no man weep for my death .
Ennius the poet, as Tully Testifieth, could say thus much, Let no man weep for my death.
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And S. Laurence the martyr, as Prudentius witnesseth, Doe not weep for my departure . But as Ennius or any other pagan could neuer come neere christians in true magnanimity:
And S. Laurence the martyr, as Prudentius Witnesseth, Do not weep for my departure. But as Ennius or any other pagan could never come near Christians in true magnanimity:
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so S. Laurence or any other christiā could neuer come neere Christ.
so S. Laurence or any other christian could never come near christ.
av n1 np1 cc d j-jn njp vmd av-x vvi av-j np1.
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The blessed Apostle S. Paul of any that euer I heard of, commeth neerest to him.
The blessed Apostle S. Paul of any that ever I herd of, comes nearest to him.
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Going toward Ierusalem, what do you, saies hee, weeping & breaking my heart, for I am ready not only to be bound but euen to die also for the name of the Lord Iesus? Euen so saith Christ here,
Going towards Ierusalem, what do you, Says he, weeping & breaking my heart, for I am ready not only to be bound but even to die also for the name of the Lord Iesus? Eve so Says christ Here,
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or rather indeed not so, but a thousand times more couragiously.
or rather indeed not so, but a thousand times more courageously.
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Going out of Ierusalem, what do you (saies hee) weeping and breakinge my heart,
Going out of Ierusalem, what do you (Says he) weeping and breaking my heart,
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for I am ready not only to bee bound, but euen to dye also for the saluation of man? He knewe well enough his passion would be a new kind of transfiguration vnto him.
for I am ready not only to be bound, but even to die also for the salvation of man? He knew well enough his passion would be a new kind of transfiguration unto him.
c-acp pns11 vbm j xx av-j pc-acp vbi vvn, cc-acp av-j pc-acp vvi av p-acp dt n1 pp-f n1? pns31 vvd av av-d po31 n1 vmd vbi dt j n1 pp-f n1 p-acp pno31.
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For at his transfiguration he was accompanied with his deare disciples, Peter, Iames, and Iohn: but at his passiō Peter denied him, Iames & Iohn forsooke him.
For At his transfiguration he was accompanied with his deer Disciples, Peter, James, and John: but At his passion Peter denied him, James & John forsook him.
p-acp p-acp po31 n1 pns31 vbds vvn p-acp po31 j-jn n2, np1, np1, cc np1: cc-acp p-acp po31 n1 np1 vvd pno31, np1 cc np1 vvd pno31.
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And there he was vpon mount Tabor which smelled sweetly of hearbs and flowers:
And there he was upon mount Tabor which smelled sweetly of herbs and flowers:
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but here he was vpon mount Caluary which smelled loathsomly of bones and dead mens sculs.
but Here he was upon mount Calvary which smelled loathsomely of bones and dead men's skulls.
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And there his face did shine as the sun: but here his face was couered, nay it was buffeted and spit vpon.
And there his face did shine as the sun: but Here his face was covered, nay it was buffeted and spit upon.
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And there his garments were white as the light:
And there his garments were white as the Light:
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but here his garments were parted, nay they were like Iosephs coate all embrued in bloud,
but Here his garments were parted, nay they were like Joseph's coat all embrued in blood,
cc-acp av po31 n2 vbdr vvn, uh-x pns32 vbdr j np1 n1 d vvn p-acp n1,
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and hee himselfe stript starke naked. And there he was between two famous prophets Moises & Elias:
and he himself stripped stark naked. And there he was between two famous Prophets Moses & Elias:
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but here when they thought hee called for Elias to help him, Elias would not come,
but Here when they Thought he called for Elias to help him, Elias would not come,
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nay he was between two theeues, the one at his right hand, the other at his left.
nay he was between two thieves, the one At his right hand, the other At his left.
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And there his father spake most ioyfully to him from heauen, This is my beloued sonne in whom only I am pleased;
And there his father spoke most joyfully to him from heaven, This is my Beloved son in whom only I am pleased;
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but here hee screeched most lamentably to his father from the crosse, My God, my God,
but Here he screeched most lamentably to his father from the cross, My God, my God,
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why hast thou forsaken me? Yet behold, behold the magnanimity of Christ.
why hast thou forsaken me? Yet behold, behold the magnanimity of christ.
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Christ knewe well enough before hand of all this fearefull & horrible passion prepared for him, wherin he was not transfigured as before,
christ knew well enough before hand of all this fearful & horrible passion prepared for him, wherein he was not transfigured as before,
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but disfigured so as neuer was any man. Yet nothing could moue him. This cowardlynes of his disciples: this noysomnes of the place:
but disfigured so as never was any man. Yet nothing could move him. This cowardliness of his Disciples: this noysomnes of the place:
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these diuelishe buffets vpon his bare face: these bloudy wounds vpon his naked body: these vile theeues:
these devilish buffets upon his bore face: these bloody wounds upon his naked body: these vile thieves:
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these hydeous screeches, could not one whit daunt his heroicall heart.
these hideous Screeches, could not one whit daunt his heroical heart.
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But euen as a noble champion hauing already had a legge and an arme slasht off,
But even as a noble champion having already had a leg and an arm slashed off,
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when all the stage in admiration of his valour and manhood cryes, saue the man, saue the man, yet puts out himselfe,
when all the stage in admiration of his valour and manhood cries, save the man, save the man, yet puts out himself,
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and standing vpon one legge, and strikinge with one arme fights still as stoutly as if he had neuer bin hurt at all:
and standing upon one leg, and striking with one arm fights still as stoutly as if he had never been hurt At all:
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so Christ hauinge bin scorned and scourged already, when the whole theater of heauen and earth wept for him,
so christ having been scorned and scourged already, when the Whole theater of heaven and earth wept for him,
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yea when the powers aboue the heauen came down, and the dead vnder the earth rose vp to moue and pitty him, only he himselfe would neither aske any fauour of others,
yea when the Powers above the heaven Come down, and the dead under the earth rose up to move and pity him, only he himself would neither ask any favour of Others,
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nor yet shewe any fauour to himselfe, but was very angry & called him Sathan that gaue him such counsell;
nor yet show any favour to himself, but was very angry & called him Sathan that gave him such counsel;
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Yea though all the saincts in heauen and earth did bleed at the very heart in a manner as much as he himselfe did vpon the crosse, to see so good 〈 ◊ 〉 man so shamefully despited,
Yea though all the Saints in heaven and earth did bleed At the very heart in a manner as much as he himself did upon the cross, to see so good 〈 ◊ 〉 man so shamefully despited,
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yet nothing could stay him but still he went on forward as pleasantly and as cheerefully is to any banket or feast, to this most ru••ull and dreadfull death.
yet nothing could stay him but still he went on forward as pleasantly and as cheerfully is to any banquet or feast, to this most ru••ull and dreadful death.
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O sweet Iesus, O my deare Lord, forgiue me, I humbly beseech thee, for thy mercy sake, forgiue me this one fault.
O sweet Iesus, Oh my deer Lord, forgive me, I humbly beseech thee, for thy mercy sake, forgive me this one fault.
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Thou wilt neither weep thy selfe, nor yet suffer me to weep for thy death. But I am contrariwise affected.
Thou wilt neither weep thy self, nor yet suffer me to weep for thy death. But I am contrariwise affected.
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Though I doe not see thee at this present led as a lambe to the slaughter,
Though I do not see thee At this present led as a lamb to the slaughter,
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yet only meditating of thy death so many hundred yeeres after, I can not possibly refraine from weepinge.
yet only meditating of thy death so many hundred Years After, I can not possibly refrain from weeping.
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Yea by so much the more do I lamēnt and mourn, by how much the more I see thee ioyfull & glad.
Yea by so much the more do I lamennt and mourn, by how much the more I see thee joyful & glad.
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Come forth ye daughters of Siō, saies he , and behold king Salomō with the crown wherewith his mother crowned him in the day of his mariage in the day of the gladnes of his heart.
Come forth you daughters of Siō, Says he, and behold King Salomō with the crown wherewith his mother crowned him in the day of his marriage in the day of the gladness of his heart.
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As if hee should haue sayd, come forth yee daughters of Ierusalem and behold Iesus Christ, with the crowne of thornes, wherwith the sinagogue of the Iewes crowned him in the day of his passion,
As if he should have said, come forth ye daughters of Ierusalem and behold Iesus christ, with the crown of thorns, wherewith the synagogue of the Iewes crowned him in the day of his passion,
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and in the day of his death vpon the crosse.
and in the day of his death upon the cross.
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He calleth the day of his passion the day of his mariage, and the day of his death vpon the crosse the day of the gladnes of his heart.
He calls the day of his passion the day of his marriage, and the day of his death upon the cross the day of the gladness of his heart.
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Thus you see in this seauenth part the wisdome; the benignity: the magnanimity of Christ, in that hee sayth, Not weep: not you: not for mee; VVEEP NOT FOR ME.
Thus you see in this Seventh part the Wisdom; the benignity: the magnanimity of christ, in that he say, Not weep: not you: not for me; WEEP NOT FOR ME.
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VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. THe eyght part, which is the last, now only remaineth. BVT VVEEPE FOR YOVR SELVES:
WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. THe eyght part, which is the last, now only remains. BUT WEEP FOR YOUR SELVES:
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wherein wee must cōsider likewise three virtues that ought to bee in vs. Deuotion: compunction: compassion.
wherein we must Consider likewise three Virtues that ought to be in us Devotion: compunction: compassion.
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For deuotion, he sayes, BVT VVEEPE. For compunction, BVT YOV. For compassion, BVT FOR YOVR SELVES. But weepe: but you: but for your selues. BVT VVEEP FOR YOVR SELVES.
For devotion, he Says, BUT WEEP. For compunction, BUT YOU. For compassion, BUT FOR YOUR SELVES. But weep: but you: but for your selves. BUT WEEP FOR YOUR SELVES.
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First for deuotion he saith, BVT VVEEPE.
First for devotion he Says, BUT WEEP.
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Deuotion generally is a super-naturall dexteritie, wrought by the holy Ghost in the heart of a deuoute man, whereby hee is made prompt and ready to performe all those dewties, which appertaine to the seruice of God.Devotion generally is a supernatural dexterity, wrought by the holy Ghost in the heart of a devout man, whereby he is made prompt and ready to perform all those duties, which appertain to the service of God.
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As a man may be sayd to be deuout in preaching: deuoute in hearing: deuoute in making prayers: deuoute in giuing almes.
As a man may be said to be devout in preaching: devout in hearing: devout in making Prayers: devout in giving alms.
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But here especially by deuotion I vnderstand a certaine softnes and tendernes of the heart, which oftentimes is resolued into teares, considering the mischiefes and miseries of this world.
But Here especially by devotion I understand a certain softness and tenderness of the heart, which oftentimes is resolved into tears, considering the mischiefs and misery's of this world.
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For if Christ in this place wisht them of Ierusalem to weepe for themselues, and did himselfe else where weepe for Ierusalem, saying, O Ierusalem, Ierusatem,
For if christ in this place wished them of Ierusalem to weep for themselves, and did himself Else where weep for Ierusalem, saying, Oh Ierusalem, Ierusatem,
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how oftē would I, but you would not? How much more then ought wee to weepe for the wretchednes of this world? They of Ierusalem were caryed captiue into Babylon.
how often would I, but you would not? How much more then ought we to weep for the wretchedness of this world? They of Ierusalem were carried captive into Babylon.
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That captiuitie of Babylon endured seuenty yeres, or threescore and ten yeres. Now iust so long lasteth our life.
That captivity of Babylon endured seuenty Years, or threescore and ten Years. Now just so long lasteth our life.
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As the Psalmist sayes, The dayes of our life are threescore yeeres and ten.
As the Psalmist Says, The days of our life Are threescore Years and ten.
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So that by this account, our whole time in this world, is nothing else but the captiuitie of Babylon.
So that by this account, our Whole time in this world, is nothing Else but the captivity of Babylon.
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Therefore we may well say, By the waters of Babylon we sate downe and wept, when wee remembred thee O Sion:
Therefore we may well say, By the waters of Babylon we sat down and wept, when we remembered thee Oh Sion:
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And, My teares haue been my meate day and night, while they sayd vnto me, where is now thy God? And, Woe is me that I am constrayned to dwell in Meshek,
And, My tears have been my meat day and night, while they said unto me, where is now thy God? And, Woe is me that I am constrained to dwell in Meshek,
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and to haue my habitation among the tents of Cedar.
and to have my habitation among the tents of Cedar.
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We reade that King Edward the third, hauing the King of Scots and the French King his prisoners here in England both together at one time, held royall iusts in Smythfield.
We read that King Edward the third, having the King of Scots and the French King his Prisoners Here in England both together At one time, held royal jousts in Smithfield.
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The iusts being ended, hee feasted both the Kings most sumptuously at supper.
The jousts being ended, he feasted both the Kings most sumptuously At supper.
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After supper perceiuing the French King to be sad and pensiue, hee desired him to be merry as others were.
After supper perceiving the French King to be sad and pensive, he desired him to be merry as Others were.
p-acp n1 vvg dt jp n1 pc-acp vbi j cc j, pns31 vvd pno31 pc-acp vbi j c-acp n2-jn vbdr.
(4) sermon (DIV1)
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897
To whome the French King answered , How shall wee sing songs in a strange land? If the French King after all this princely pastime,
To whom the French King answered, How shall we sing songs in a strange land? If the French King After all this princely pastime,
p-acp ro-crq dt jp n1 vvd, q-crq vmb pns12 vvi n2 p-acp dt j n1? cs dt jp n1 p-acp d d j n1,
(4) sermon (DIV1)
23
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898
and stately intertainement, tooke it so heauily to heart, that hee was kept prisoner out of his owne countrey:
and stately entertainment, took it so heavily to heart, that he was kept prisoner out of his own country:
cc j n1, vvd pn31 av av-j p-acp n1, cst pns31 vbds vvn n1 av pp-f po31 d n1:
(4) sermon (DIV1)
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899
how much more then ought wee to mourne for our captiuitie? Especially seeing, neither we haue such welcome in the world as he had in England,
how much more then ought we to mourn for our captivity? Especially seeing, neither we have such welcome in the world as he had in England,
c-crq av-d av-dc cs vmd pns12 pc-acp vvi p-acp po12 n1? av-j vvg, dx pns12 vhb d j-jn p-acp dt n1 c-acp pns31 vhd p-acp np1,
(4) sermon (DIV1)
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900
neither yet is England so far frō France, as heauē is distant from them both.
neither yet is England so Far from France, as heaven is distant from them both.
av-dx av vbz np1 av av-j p-acp np1, c-acp n1 vbz j p-acp pno32 d.
(4) sermon (DIV1)
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901
Ierusalem was once finally sacked by Titus and Vespasian, whereas besides an infinite number which were otherwise spoyled, ten hundred thousand men, ten hundred thousand men (I say) were slaine down right altogether,
Ierusalem was once finally sacked by Titus and Vespasian, whereas beside an infinite number which were otherwise spoiled, ten hundred thousand men, ten hundred thousand men (I say) were slain down right altogether,
np1 vbds a-acp av-j vvn p-acp np1 cc np1, cs p-acp dt j n1 r-crq vbdr av vvn, crd crd crd n2, crd crd crd n2 (pns11 vvb) vbdr vvn a-acp av-jn av,
(4) sermon (DIV1)
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902
as Iosephus a greeke writer, and Iosippus an hebrew author testifie. But that which happened once to them, happeneth euery day to vs. We dye dayly .
as Iosephus a greek writer, and Iosippus an hebrew author testify. But that which happened once to them, Happeneth every day to us We die daily.
c-acp np1 dt jp n1, cc np1 dt njp n1 vvb. p-acp cst r-crq vvd a-acp p-acp pno32, vvz d n1 p-acp pno12 pns12 vvi av-j.
(4) sermon (DIV1)
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903
Our whole life is nothing else but such a spoyle and sackage.
Our Whole life is nothing Else but such a spoil and sackage.
po12 j-jn n1 vbz pix av cc-acp d dt n1 cc n1.
(4) sermon (DIV1)
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904
And among all the miseries of this life, nothing is more miserable then this life it selfe.
And among all the misery's of this life, nothing is more miserable then this life it self.
cc p-acp d dt n2 pp-f d n1, pix vbz av-dc j cs d n1 pn31 n1.
(4) sermon (DIV1)
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905
For euen those things which might be most comfortable vnto vs, as we vse them, do breede vs much sorrow.
For even those things which might be most comfortable unto us, as we use them, do breed us much sorrow.
p-acp av d n2 r-crq vmd vbi av-ds j p-acp pno12, c-acp pns12 vvb pno32, vdb vvi pno12 d n1.
(4) sermon (DIV1)
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906
Learning and knowledge a great delight. Yet Salomon saith, Hee that addeth knowledge addeth sorrowe. Wealth and riches a good complement.
Learning and knowledge a great delight. Yet Solomon Says, He that adds knowledge adds sorrow. Wealth and riches a good compliment.
n1 cc n1 dt j n1. av np1 vvz, pns31 cst vvz n1 vvz n1. n1 cc n2 dt j n1.
(4) sermon (DIV1)
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907
Yet Saint Iames sayes, Goe too now you riche men, weep and houle for the miseries which shall come vpon you.
Yet Saint James Says, Go too now you rich men, weep and houle for the misery's which shall come upon you.
av n1 np1 vvz, vvb av av pn22 j n2, vvb cc vvi p-acp dt n2 r-crq vmb vvi p-acp pn22.
(4) sermon (DIV1)
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908
So that the onely happines we can haue in this life is a deuoute and a godly bewailing of our vnhappines.
So that the only happiness we can have in this life is a devout and a godly bewailing of our unhappiness.
av cst dt j n1 pns12 vmb vhi p-acp d n1 vbz dt j cc dt j vvg pp-f po12 n1.
(4) sermon (DIV1)
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909
Which made our Sauiour say, woe be to you that laugh now, for you shall waile and weepe.
Which made our Saviour say, woe be to you that laugh now, for you shall wail and weep.
r-crq vvd po12 n1 vvb, n1 vbb p-acp pn22 cst vvb av, c-acp pn22 vmb vvi cc vvi.
(4) sermon (DIV1)
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910
But on the other side, Blessed are they that mourne now, for they shall bee comforted.
But on the other side, Blessed Are they that mourn now, for they shall be comforted.
p-acp p-acp dt j-jn n1, vvn vbr pns32 cst vvi av, c-acp pns32 vmb vbi vvn.
(4) sermon (DIV1)
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911
Therefore holy Iob desireth God to spare him a little, and let him liue a while longer.
Therefore holy Job Desires God to spare him a little, and let him live a while longer.
av j np1 vvz np1 pc-acp vvi pno31 dt j, cc vvb pno31 vvi dt n1 av-jc.
(4) sermon (DIV1)
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912
Wherefore? That he might laugh? That he might be merry? No , but, sayes hee, That I may weepe for my woe and griefe.
Wherefore? That he might laugh? That he might be merry? No, but, Says he, That I may weep for my woe and grief.
q-crq? cst pns31 vmd vvi? cst pns31 vmd vbi j? uh-dx, cc-acp, vvz pns31, cst pns11 vmb vvi p-acp po11 n1 cc n1.
(4) sermon (DIV1)
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913
Hee thought a man could not haue time enough in this life, though it were neuer so long, to lament and rue the miseries of this life,
He Thought a man could not have time enough in this life, though it were never so long, to lament and rue the misery's of this life,
pns31 vvd dt n1 vmd xx vhi n1 av-d p-acp d n1, cs pn31 vbdr av av av-j, pc-acp vvi cc vvi dt n2 pp-f d n1,
(4) sermon (DIV1)
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914
though it were neuer so short. For if euery creature doe sigh & grone in it selfe ;
though it were never so short. For if every creature do sighs & groan in it self;
cs pn31 vbdr av av j. p-acp cs d n1 vdb vvi cc vvi p-acp pn31 n1;
(4) sermon (DIV1)
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915
if the very earth which wee treade vnder our feete doe mourne and pine away in sorrow,
if the very earth which we tread under our feet do mourn and pine away in sorrow,
cs dt j n1 r-crq pns12 vvi p-acp po12 n2 vdb vvi cc vvi av p-acp n1,
(4) sermon (DIV1)
23
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916
for the heauie burthen of our sinnes wherewith it is almost wayed and pressed downe to hell,
for the heavy burden of our Sins wherewith it is almost weighed and pressed down to hell,
p-acp dt j n1 pp-f po12 n2 c-crq pn31 vbz av vvn cc vvn a-acp p-acp n1,
(4) sermon (DIV1)
23
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917
how much more then ought we, hauing the first fruites of the spirit to haue also true deuotion in weeping for our miserable estate in this world, according to this,
how much more then ought we, having the First fruits of the Spirit to have also true devotion in weeping for our miserable estate in this world, according to this,
c-crq d dc cs vmd pns12, vhg dt ord n2 pp-f dt n1 pc-acp vhi av j n1 p-acp vvg p-acp po12 j n1 p-acp d n1, vvg p-acp d,
(4) sermon (DIV1)
23
Page 96
918
BVT VVEEP, BVT VVEEP FOR YOVR SELVES. Thus much for our deuotion. Now for compunction he sayes, BVT YOV.
BUT WEEP, BUT WEEP FOR YOUR SELVES. Thus much for our devotion. Now for compunction he Says, BUT YOU.
cc-acp vvb, cc-acp vvb p-acp po22 n2. av av-d c-acp po12 n1. av p-acp n1 pns31 vvz, cc-acp pn22.
(4) sermon (DIV1)
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919
The person is implyed in the greeke word, which signifies to weepe as they doe which haue a broken and a contrite heart .
The person is employed in the greek word, which signifies to weep as they do which have a broken and a contrite heart.
dt n1 vbz vvn p-acp dt jp n1, r-crq vvz pc-acp vvi c-acp pns32 vdb r-crq vhb dt j-vvn cc dt j n1.
(4) sermon (DIV1)
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Page 97
920
Which weeping at the very heart is commanded in the fourth Psalme.
Which weeping At the very heart is commanded in the fourth Psalm.
r-crq vvg p-acp dt j n1 vbz vvn p-acp dt ord n1.
(4) sermon (DIV1)
24
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921
For whereas we commonly reade it, be still in your chambers, the Septuagint interpret it, haue compunction in your chambers.
For whereas we commonly read it, be still in your chambers, the septuagint interpret it, have compunction in your chambers.
p-acp cs pns12 av-j vvb pn31, vbb av p-acp po22 n2, dt n1 vvb pn31, vhb n1 p-acp po22 n2.
(4) sermon (DIV1)
24
Page 97
922
Now the hebrew word which they translate, haue compunctiō, doth signifie to be prickt to the quicke, till the bloud follow againe .
Now the hebrew word which they translate, have compunction, does signify to be pricked to the quick, till the blood follow again.
av dt njp n1 r-crq pns32 vvb, vhb n1, vdz vvi pc-acp vbi vvn p-acp dt j, c-acp dt n1 vvb av.
(4) sermon (DIV1)
24
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923
And by chambers our hearts are ment.
And by chambers our hearts Are meant.
cc p-acp n2 po12 n2 vbr vvn.
(4) sermon (DIV1)
24
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924
As, when thou prayest enter into thy chamber, that is, into the silence and secrecy of thine hart.
As, when thou Prayest enter into thy chamber, that is, into the silence and secrecy of thine heart.
p-acp, c-crq pns21 vv2 vvi p-acp po21 n1, cst vbz, p-acp dt n1 cc n1 pp-f po21 n1.
(4) sermon (DIV1)
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Page 97
925
So that, Haue compunction in your chambers, is as much as if he should haue said, Bleed you inwardly at the heart.
So that, Have compunction in your chambers, is as much as if he should have said, Bleed you inwardly At the heart.
av cst, vhb n1 p-acp po22 n2, vbz p-acp d c-acp cs pns31 vmd vhi vvn, vvb pn22 av-j p-acp dt n1.
(4) sermon (DIV1)
24
Page 97
926
Our teares must not be crocodiles teares. For as is praying from the teeth outward; so is weeping from the eyes outwarde.
Our tears must not be crocodiles tears. For as is praying from the teeth outward; so is weeping from the eyes outward.
po12 n2 vmb xx vbi n2 n2. p-acp a-acp vbz vvg p-acp dt n2 j; av vbz vvg p-acp dt n2 j.
(4) sermon (DIV1)
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927
But saith Bernard, we must be let bloud, and haue a vayne opened with the launce of compunction .
But Says Bernard, we must be let blood, and have a vain opened with the lance of compunction.
p-acp vvz np1, pns12 vmb vbi vvn n1, cc vhb dt j vvn p-acp dt n1 pp-f n1.
(4) sermon (DIV1)
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928
And this vayne also must not be the liuer vaine, or any other vaine, but the heart vaine onely .
And this vain also must not be the liver vain, or any other vain, but the heart vain only.
cc d j av vmb xx vbi dt n1 j, cc d j-jn j, cc-acp dt n1 j j.
(4) sermon (DIV1)
24
Page 97
929
Whereupon Dauid saith, I roared for the very griefe of my heart . And againe, My heart droppeth for heauines .
Whereupon David Says, I roared for the very grief of my heart. And again, My heart drops for heaviness.
c-crq np1 vvz, pns11 vvd p-acp dt j n1 pp-f po11 n1. cc av, po11 n1 vvz p-acp n1.
(4) sermon (DIV1)
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Page 98
930
Not that his heart dropt in deede.
Not that his heart dropped in deed.
xx d po31 n1 vvd p-acp n1.
(4) sermon (DIV1)
24
Page 98
931
But because the teares which he shed, were not droppes of water, running from the eyes which may be soone forced with onions or such like,
But Because the tears which he shed, were not drops of water, running from the eyes which may be soon forced with onions or such like,
cc-acp c-acp dt n2 r-crq pns31 vvd, vbdr xx n2 pp-f n1, vvg p-acp dt n2 r-crq vmb vbi av vvn p-acp n2 cc d av-j,
(4) sermon (DIV1)
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Page 98
932
but drops of blood issuing from the heart, such as Christ did sweate in the garden.
but drops of blood issuing from the heart, such as christ did sweat in the garden.
cc-acp n2 pp-f n1 vvg p-acp dt n1, d c-acp np1 vdd vvi p-acp dt n1.
(4) sermon (DIV1)
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Page 98
933
For these no doubte are trew teares, which are the blood of a wounded heart .
For these no doubt Are true tears, which Are the blood of a wounded heart.
p-acp d dx n1 vbr j n2, r-crq vbr dt n1 pp-f dt j-vvn n1.
(4) sermon (DIV1)
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Page 98
934
So that the heart must first bee rent and deeply wounded before the eye canne vnfaynedly weepe.
So that the heart must First be rend and deeply wounded before the eye can unfeignedly weep.
av cst dt n1 vmb ord vbi vvn cc av-jn vvn p-acp dt n1 vmb av-j vvi.
(4) sermon (DIV1)
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Page 98
935
But in case our sinnes fall vpon vs like theeues, and wounde vs at the very heart,
But in case our Sins fallen upon us like thieves, and wound us At the very heart,
p-acp p-acp n1 po12 n2 vvi p-acp pno12 av-j n2, cc n1 pno12 p-acp dt j n1,
(4) sermon (DIV1)
24
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936
& leaue vs halfe dead, and make vs powre out the bloud of true teares, then by and by will Christ powre in the wine & oyle of gladnes.
& leave us half dead, and make us pour out the blood of true tears, then by and by will christ pour in the wine & oil of gladness.
cc vvb pno12 av-jn j, cc vvb pno12 vvi av dt n1 pp-f j n2, av p-acp cc p-acp n1 np1 vvi p-acp dt n1 cc n1 pp-f n1.
(4) sermon (DIV1)
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Page 98
937
Therefore sayes a good father I had rather feele the touch of cōpunction, then know the truth of a definition.
Therefore Says a good father I had rather feel the touch of compunction, then know the truth of a definition.
av vvz dt j n1 pns11 vhd av-c vvb dt n1 pp-f n1, av vvb dt n1 pp-f dt n1.
(4) sermon (DIV1)
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Page 98
938
For the heart of a Christian being a while cast downe in sorrow is soone after raysed vp in ioye,
For the heart of a Christian being a while cast down in sorrow is soon After raised up in joy,
p-acp dt n1 pp-f dt njp vbg dt n1 vvd a-acp p-acp n1 vbz av a-acp vvd a-acp p-acp n1,
(4) sermon (DIV1)
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939
and taketh his former compunction not as a punnishment, but as a preferment, and is right glad to bee afflicted,
and Takes his former compunction not as a punishment, but as a preferment, and is right glad to be afflicted,
cc vvz po31 j n1 xx p-acp dt n1, cc-acp c-acp dt n1, cc vbz av-jn j pc-acp vbi vvn,
(4) sermon (DIV1)
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Page 98
940
because he sees, that as the more the waters did rise the higher the arke was lifted vp;
Because he sees, that as the more the waters did rise the higher the Ark was lifted up;
c-acp pns31 vvz, cst p-acp dt av-dc dt n2 vdd vvi dt jc dt n1 vbds vvn a-acp;
(4) sermon (DIV1)
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941
after the same sorte ye more his sorrows encrease, the higher his heart is lifted vp to God .
After the same sort you more his sorrows increase, the higher his heart is lifted up to God.
p-acp dt d n1 pn22 av-dc po31 n2 vvi, dt jc po31 n1 vbz vvn a-acp p-acp np1.
(4) sermon (DIV1)
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942
Wherupō Ierom affirmeth that this compunctiō doth supple and soften our heartes, when it pierceth and afflicteth them .
Whereupon Jerom Affirmeth that this compunction does supple and soften our hearts, when it pierces and afflicts them.
c-crq np1 vvz cst d n1 vdz j cc vvi po12 n2, c-crq pn31 vvz cc vvz pno32.
(4) sermon (DIV1)
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943
Which we may see playnely in Saint Paule.
Which we may see plainly in Saint Paul.
r-crq pns12 vmb vvi av-j p-acp n1 np1.
(4) sermon (DIV1)
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Page 99
944
All the while his heart was hardened & seared with a hot yron, he playd the wilde colt (as I may say) without any remorse or griefe kicking against the pricks.
All the while his heart was hardened & seared with a hight iron, he played the wild colt (as I may say) without any remorse or grief kicking against the pricks.
av-d dt n1 po31 n1 vbds vvn cc vvn p-acp dt j n1, pns31 vvd dt j n1 (c-acp pns11 vmb vvi) p-acp d n1 cc n1 vvg p-acp dt n2.
(4) sermon (DIV1)
24
Page 99
945
But when it pleased God to take out of his brest that hart of stone (to vse the prophets words) and to giue him a heart of flesh for it,
But when it pleased God to take out of his breast that heart of stone (to use the Prophets words) and to give him a heart of Flesh for it,
p-acp c-crq pn31 vvd np1 pc-acp vvi av pp-f po31 n1 cst n1 pp-f n1 (pc-acp vvi dt n2 n2) cc pc-acp vvi pno31 dt n1 pp-f n1 p-acp pn31,
(4) sermon (DIV1)
24
Page 99
946
then he did not any more kick against the prickes, but onely one stimulus carnis, the angell of sathan, was sufficient to bridle him,
then he did not any more kick against the pricks, but only one stimulus carnis, the angel of sathan, was sufficient to bridle him,
cs pns31 vdd xx d dc vvb p-acp dt vvz, cc-acp av-j crd fw-la fw-la, dt n1 pp-f fw-ge, vbds j pc-acp vvi pno31,
(4) sermon (DIV1)
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Page 99
947
and tame him, and rule him aright.
and tame him, and Rule him aright.
cc vvi pno31, cc vvi pno31 av.
(4) sermon (DIV1)
24
Page 99
948
For euen as a bladder if it be prickt al the wind and emptines voydeth out of it:
For even as a bladder if it be pricked all the wind and emptiness voideth out of it:
p-acp av-j c-acp dt n1 cs pn31 vbb vvn d dt n1 cc n1 vvz av pp-f pn31:
(4) sermon (DIV1)
24
Page 99
949
semblably Saint Paules holy heart being prickt, and bleeding in wardly for his sinnes was freed of all vanitie and pride, of all conceitednes and folly.
semblably Saint Paul's holy heart being pricked, and bleeding in wardly for his Sins was freed of all vanity and pride, of all conceitedness and folly.
av-j n1 npg1 j n1 vbg vvn, cc vvg p-acp j c-acp po31 n2 vbds vvn pp-f d n1 cc n1, pp-f d n1 cc n1.
(4) sermon (DIV1)
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950
Wherfore as the man of Iudea and Ierusalem were pricked in their hearts :
Wherefore as the man of Iudea and Ierusalem were pricked in their hearts:
c-crq c-acp dt n1 pp-f np1 cc np1 vbdr vvn p-acp po32 n2:
(4) sermon (DIV1)
24
Page 99
951
so must we haue true compunction in bleeding and weeping at the heart, according to this,
so must we have true compunction in bleeding and weeping At the heart, according to this,
av vmb pns12 vhi j n1 p-acp vvg cc vvg p-acp dt n1, vvg p-acp d,
(4) sermon (DIV1)
24
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952
BVT YOV, BVT VVEEPE FOR YOVR SELVES. Thus much for our compunction. Lastly for compassion he sayes BVT FOR YOVR SELVES.
BUT YOU, BUT WEEP FOR YOUR SELVES. Thus much for our compunction. Lastly for compassion he Says BUT FOR YOUR SELVES.
cc-acp pn22, cc-acp vvb p-acp po22 n2. av av-d c-acp po12 n1. ord p-acp n1 pns31 vvz cc-acp p-acp po22 n2.
(4) sermon (DIV1)
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Page 100
953
It is good to pitie others and to wipe awaye the very teares from their eyes with the spunge of compassion .
It is good to pity Others and to wipe away the very tears from their eyes with the sponge of compassion.
pn31 vbz j pc-acp vvi n2-jn cc p-acp vvi av dt j n2 p-acp po32 n2 p-acp dt n1 pp-f n1.
(4) sermon (DIV1)
25
Page 100
954
So sayes Iob , Did I not weepe with him that was in trouble, and was not mine hart in heauines for the poore? But yet the greatest compassion is to shew pity towards thy selfe.
So Says Job, Did I not weep with him that was in trouble, and was not mine heart in heaviness for the poor? But yet the greatest compassion is to show pity towards thy self.
np1 vvz np1, vdd pns11 xx vvi p-acp pno31 cst vbds p-acp n1, cc vbds xx po11 n1 p-acp n1 p-acp dt j? p-acp av dt js n1 vbz pc-acp vvi n1 p-acp po21 n1.
(4) sermon (DIV1)
25
Page 100
955
As Ecclesiasticus sayes, Haue compassion on thine owne soule, if thou minde to please God. Thus did the publicane.
As Ecclesiasticus Says, Have compassion on thine own soul, if thou mind to please God. Thus did the publican.
p-acp fw-la vvz, vhb n1 p-acp po21 d n1, cs pns21 n1 pc-acp vvi np1. av vdd dt n1.
(4) sermon (DIV1)
25
Page 100
956
Being most desirous to please God, when he did pray to God, he sayd, Lord be mercifull vnto me a sinner.
Being most desirous to please God, when he did pray to God, he said, Lord be merciful unto me a sinner.
vbg av-ds j pc-acp vvi np1, c-crq pns31 vdd vvi p-acp np1, pns31 vvd, n1 vbb j p-acp pno11 dt n1.
(4) sermon (DIV1)
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Page 100
957
The Pharisie was very sory for the Publican, and sayd, Lord I thanke thee, I am not as this Publicane.
The Pharisee was very sorry for the Publican, and said, Lord I thank thee, I am not as this Publican.
dt n1 vbds av j p-acp dt n1, cc vvd, n1 pns11 vvb pno21, pns11 vbm xx p-acp d n1.
(4) sermon (DIV1)
25
Page 100
958
But the Publican was sory for himselfe. Euen as the high priest in the lawe did offer first for his owne sinnes,
But the Publican was sorry for himself. Eve as the high priest in the law did offer First for his own Sins,
p-acp dt n1 vbds j p-acp px31. np1 p-acp dt j n1 p-acp dt n1 vdd vvi ord p-acp po31 d n2,
(4) sermon (DIV1)
25
Page 100
959
and then for the sinnes of the people :
and then for the Sins of the people:
cc av p-acp dt n2 pp-f dt n1:
(4) sermon (DIV1)
25
Page 100
960
after the same fashion this Publican did first offer the sacrifice of prayer for his owne sinnes,
After the same fashion this Publican did First offer the sacrifice of prayer for his own Sins,
p-acp dt d n1 d n1 vdd ord vvi dt n1 pp-f n1 p-acp po31 d n2,
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and then afterward he prayed for others.
and then afterwards he prayed for Others.
cc av av pns31 vvd p-acp n2-jn.
(4) sermon (DIV1)
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Therfore hee that durst not lift vp his eyes to heauen, did yet draw downe heauen to his eyes:
Therefore he that durst not lift up his eyes to heaven, did yet draw down heaven to his eyes:
av pns31 cst vvd xx vvi a-acp po31 n2 p-acp n1, vdd av vvi a-acp n1 p-acp po31 n2:
(4) sermon (DIV1)
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963
and did enforce God also to haue compassion on him, because hee had first compassion on himselfe.
and did enforce God also to have compassion on him, Because he had First compassion on himself.
cc vdd vvi np1 av pc-acp vhi n1 p-acp pno31, c-acp pns31 vhd ord n1 p-acp px31.
(4) sermon (DIV1)
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For looke how Peters cocke did clap his own sides with his wings, and wakened himselfe before he wakened Peter:
For look how Peter's cock did clap his own sides with his wings, and wakened himself before he wakened Peter:
p-acp n1 c-crq npg1 n1 vdd vvi po31 d n2 p-acp po31 n2, cc vvn px31 c-acp pns31 vvd np1:
(4) sermon (DIV1)
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in like manner thou must smite thine owne brest with the Publican, and clap thine own sides with the cocke,
in like manner thou must smite thine own breast with the Publican, and clap thine own sides with the cock,
p-acp j n1 pns21 vmb vvi po21 d n1 p-acp dt n1, cc vvb po21 d n2 p-acp dt n1,
(4) sermon (DIV1)
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966
before thou crie or crowe to others. Abrahams seruant did drinke himselfe, before hee gaue his Camels drinke :
before thou cry or crow to Others. Abrahams servant did drink himself, before he gave his Camels drink:
c-acp pns21 vvb cc vvi p-acp n2-jn. npg1 n1 vdd vvi px31, c-acp pns31 vvd po31 n2 vvb:
(4) sermon (DIV1)
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967
right so the wise man aduiseth thee , first for thy selfe, To drinke the waters of thy cesterne,
right so the wise man adviseth thee, First for thy self, To drink the waters of thy cistern,
n-jn av dt j n1 vvz pno21, ord p-acp po21 n1, pc-acp vvi dt n2 pp-f po21 n1,
(4) sermon (DIV1)
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and the riuers in the middest of thine owne well;
and the Rivers in the midst of thine own well;
cc dt n2 p-acp dt n1 pp-f po21 d av;
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969
then for thy Camels, To let thy fountaines flowe forth, & thy riuers of water in the streets.
then for thy Camels, To let thy fountains flow forth, & thy Rivers of water in the streets.
av p-acp po21 n2, pc-acp vvi po21 n2 vvi av, cc po21 n2 pp-f n1 p-acp dt n2.
(4) sermon (DIV1)
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Thou must first pledge Christ in his cup, and drinke one hearty draught of teares for thy selfe,
Thou must First pledge christ in his cup, and drink one hearty draught of tears for thy self,
pns21 vmb ord vvi np1 p-acp po31 n1, cc vvi crd j n1 pp-f n2 p-acp po21 n1,
(4) sermon (DIV1)
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971
and then thou maist drinke to others afterward. For if thine eye bee single, all thy bodie is full of light.
and then thou Mayest drink to Others afterwards. For if thine eye be single, all thy body is full of Light.
cc cs pns21 vm2 vvi p-acp n2-jn av. p-acp cs po21 n1 vbi j, d po21 n1 vbz j pp-f n1.
(4) sermon (DIV1)
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972
But if thou haue a beame in thine owne eye, and yet wouldest take a mote out of thy brothers eye, all thy body is full of darkenes.
But if thou have a beam in thine own eye, and yet Wouldst take a mote out of thy Brother's eye, all thy body is full of darkness.
p-acp cs pns21 vhb dt n1 p-acp po21 d n1, cc av vmd2 vvi dt n1 av pp-f po21 ng1 n1, d po21 n1 vbz j pp-f n1.
(4) sermon (DIV1)
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Whereas the way were first to weep out, and washe out that great beame which is in thine owne eye, that so thine eye being more single, thou maist see cleerely to take a little mote out of thy brothers eye.
Whereas the Way were First to weep out, and wash out that great beam which is in thine own eye, that so thine eye being more single, thou Mayest see clearly to take a little mote out of thy Brother's eye.
cs dt n1 vbdr ord p-acp vvi av, cc vvi av d j n1 r-crq vbz p-acp po21 d n1, cst av po21 n1 vbg av-dc j, pns21 vm2 vvi av-j pc-acp vvi dt j n1 av pp-f po21 ng1 n1.
(4) sermon (DIV1)
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974
Otherwise thou shalt bee like those hagges or fayries (called in latine Lamiae ) which we haue heard of in olde time, who (as they saye) could see well enough abroad,
Otherwise thou shalt be like those hags or fairies (called in latin Lamiae) which we have herd of in old time, who (as they say) could see well enough abroad,
av pns21 vm2 vbi av-j d n2 cc n2 (vvn p-acp jp np1) r-crq pns12 vhb vvn pp-f p-acp j n1, r-crq (c-acp pns32 vvb) vmd vvi av av-d av,
(4) sermon (DIV1)
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but when they came home, vsed to put vp their eyes in a boxe.
but when they Come home, used to put up their eyes in a box.
cc-acp c-crq pns32 vvd av-an, vvd pc-acp vvi a-acp po32 n2 p-acp dt n1.
(4) sermon (DIV1)
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And then Christ will say to thee, as he did to one elsewhere, Goe to thine owne house .
And then christ will say to thee, as he did to one elsewhere, Go to thine own house.
cc av np1 vmb vvi p-acp pno21, c-acp pns31 vdd p-acp crd av, vvb p-acp po21 d n1.
(4) sermon (DIV1)
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Doe not prye into other mens faultes abroad, and put vp thine eyes in a boxe when thou art at home:
Do not pry into other men's Faults abroad, and put up thine eyes in a box when thou art At home:
vdb xx vvi p-acp j-jn ng2 n2 av, cc vvd a-acp po21 n2 p-acp dt n1 c-crq pns21 vb2r p-acp n1-an:
(4) sermon (DIV1)
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but rather shut thine eyes abroad, and open them at home.
but rather shut thine eyes abroad, and open them At home.
cc-acp av-c vvb po21 n2 av, cc vvi pno32 p-acp n1-an.
(4) sermon (DIV1)
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979
Bee not like Crates Thebanus, who was called a doore-opener , because hee vsed to rush into euery other mans house;
Bee not like Crates Thebanus, who was called a doore-opener, Because he used to rush into every other men house;
n1 xx av-j np1 np1, r-crq vbds vvn dt n1, c-acp pns31 vvd pc-acp vvi p-acp d j-jn ng1 n1;
(4) sermon (DIV1)
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& there to finde faulte with whatsoeuer was amisse:
& there to find fault with whatsoever was amiss:
cc a-acp pc-acp vvi n1 p-acp r-crq vbds av:
(4) sermon (DIV1)
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but rather looke to thine own house, looke to thine own hart, weep for thine own life, weep for thine owne selfe.
but rather look to thine own house, look to thine own heart, weep for thine own life, weep for thine own self.
cc-acp av-c vvb p-acp po21 d n1, vvb p-acp po21 d n1, vvb p-acp po21 d n1, vvb p-acp po21 d n1.
(4) sermon (DIV1)
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982
Many doe turne Christs, sed vos pro vobis, into Virgils, sic vos nō vobis. They can stūble at a strawe, and leape ouer a blocke.
Many do turn Christ, sed vos Pro vobis, into Virgils, sic vos nō vobis. They can Stumble At a straw, and leap over a block.
np1 vdb vvi npg1, fw-la fw-fr fw-la fw-la, p-acp npg1, fw-la fw-fr fw-fr fw-la. pns32 vmb vvi p-acp dt n1, cc vvi p-acp dt n1.
(4) sermon (DIV1)
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983
They can swallow a Camell, & strayne a gnat.
They can swallow a Camel, & strain a gnat.
pns32 vmb vvi dt n1, cc vvi dt n1.
(4) sermon (DIV1)
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984
Though their owne backes be surcharged and ouerloaden with ill fauoured lumpes of sinne, like Camels bunches,
Though their own backs be surcharged and overladen with ill favoured lumps of sin, like Camels bunches,
cs po32 d n2 vbb vvn cc vvn p-acp j-jn j-vvn n2 pp-f n1, av-j n2 n2,
(4) sermon (DIV1)
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yet their backes are broade enough to beare all that, they neuer feele it, they make no bones of it, they can swallowe it downe very well without any drinke of teares.
yet their backs Are broad enough to bear all that, they never feel it, they make no bones of it, they can swallow it down very well without any drink of tears.
av po32 n2 vbr j av-d pc-acp vvi d d, pns32 av-x vvb pn31, pns32 vvb dx n2 pp-f pn31, pns32 vmb vvi pn31 a-acp av av p-acp d n1 pp-f n2.
(4) sermon (DIV1)
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986
But if they see no more then a little gnat sitting vpon their brothers coate, by and by they finde a hole in his coate, they must needes (for sooth) weepe for it,
But if they see no more then a little gnat sitting upon their Brother's coat, by and by they find a hold in his coat, they must needs (for sooth) weep for it,
p-acp cs pns32 vvb av-dx dc cs dt j n1 vvg p-acp po32 ng1 n1, p-acp cc a-acp pns32 vvb dt n1 p-acp po31 n1, pns32 vmb av (p-acp n1) vvb p-acp pn31,
(4) sermon (DIV1)
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987
and alwaies vrge it, and presse it very sore, and strayne it thorough their teares. Such are the wicked ignorant Brownists, and other like factious Nouices of this age.
and always urge it, and press it very soar, and strain it through their tears. Such Are the wicked ignorant Brownists, and other like factious novices of this age.
cc av vvb pn31, cc vvb pn31 av av-j, cc vvi pn31 p-acp po32 n2. d vbr dt j j n2, cc j-jn j j n2 pp-f d n1.
(4) sermon (DIV1)
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988
They tell vs they weepe daylie for the ruine of Sion, & for the desolation of our Church.
They tell us they weep daily for the ruin of Sion, & for the desolation of our Church.
pns32 vvb pno12 pns32 vvi j p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f po12 n1.
(4) sermon (DIV1)
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989
But our Church answereth them, as shee hath heard her spouse Iesus Christ saye in a like case, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.
But our Church Answers them, as she hath herd her spouse Iesus christ say in a like case, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
p-acp po12 n1 vvz pno32, c-acp pns31 vhz vvn po31 n1 np1 np1 vvi p-acp dt j n1, vvb xx p-acp pno11, cc-acp vvb p-acp po22 n2.
(4) sermon (DIV1)
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990
I, sais our Church, was neuer more glorious in this realme of England heretofore , neuer am like to bee hereafter,
I, Says our Church, was never more glorious in this realm of England heretofore, never am like to be hereafter,
pns11, vvz po12 n1, vbds av-x av-dc j p-acp d n1 pp-f np1 av, av vbm j pc-acp vbi av,
(4) sermon (DIV1)
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991
then I am at this daye.
then I am At this day.
cs pns11 vbm p-acp d n1.
(4) sermon (DIV1)
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992
And there is no one poynte of doctrine or discipline which I maintaine, that hath not beene within this fortie yeares confirmed,
And there is no one point of Doctrine or discipline which I maintain, that hath not been within this fortie Years confirmed,
cc pc-acp vbz dx pi n1 pp-f n1 cc n1 r-crq pns11 vvb, cst vhz xx vbn p-acp d crd n2 vvn,
(4) sermon (DIV1)
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993
and besprinkled, and euen enamuled with the very blood of as blessed saints, our owne deare countrymen,
and besprinkled, and even enamuled with the very blood of as blessed Saints, our own deer countrymen,
cc vvn, cc av vvn p-acp dt j n1 pp-f a-acp j-vvn n2, po12 d j-jn n2,
(4) sermon (DIV1)
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994
as holy martyrs as euer did holde vp innocent hands to God. Therfore VVEEPE NOT FOR ME. BVT VVEEP FOR YOVR SELVES.
as holy Martyrs as ever did hold up innocent hands to God. Therefore WEEP NOT FOR ME. BUT WEEP FOR YOUR SELVES.
c-acp j n2 c-acp av vdd vvi a-acp j-jn n2 p-acp np1. av vvb xx p-acp pno11. cc-acp vvb p-acp po22 n2.
(4) sermon (DIV1)
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995
You in deede haue departed, not onely from this Church, of which you make so light:
You in deed have departed, not only from this Church, of which you make so Light:
pn22 p-acp n1 vhb vvn, xx av-j p-acp d n1, pp-f r-crq pn22 vvb av j:
(4) sermon (DIV1)
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996
but also from the Primitiue Church, of which you talke so much. The order of the Primitiue Church is set downe in the Actes .
but also from the Primitive Church, of which you talk so much. The order of the Primitive Church is Set down in the Acts.
cc-acp av p-acp dt j n1, pp-f r-crq pn22 vvb av av-d. dt n1 pp-f dt j n1 vbz vvn a-acp p-acp dt n2.
(4) sermon (DIV1)
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997
They continued daylie with one accorde in the temple, and breaking bread at home, did eate their meate together with gladnes and singlenes of heart.
They continued daily with one accord in the temple, and breaking bred At home, did eat their meat together with gladness and singleness of heart.
pns32 vvd j p-acp crd n1 p-acp dt n1, cc vvg n1 p-acp n1-an, vdd vvi po32 n1 av p-acp n1 cc n1 pp-f n1.
(4) sermon (DIV1)
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So then in the Primitiue Church they continued daylie with one accord in the temple:
So then in the Primitive Church they continued daily with one accord in the temple:
av av p-acp dt j n1 pns32 vvd j p-acp crd n1 p-acp dt n1:
(4) sermon (DIV1)
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you run out of the temple, and refuse to praye with vs. In the Primitiue Church, they did breake breade at home: you breake peace abroad.
you run out of the temple, and refuse to pray with us In the Primitive Church, they did break bread At home: you break peace abroad.
pn22 vvb av pp-f dt n1, cc vvb pc-acp vvi p-acp pno12 p-acp dt j n1, pns32 vdd vvi n1 p-acp n1-an: pn22 vvb n1 av.
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In the Primitiue Church they did eate their meate together with gladnes and singlenes of heart:
In the Primitive Church they did eat their meat together with gladness and singleness of heart:
p-acp dt j n1 pns32 vdd vvi po32 n1 av p-acp n1 cc n1 pp-f n1:
(4) sermon (DIV1)
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you haue turnde all singlenes into singularitie.
you have turned all singleness into singularity.
pn22 vhb vvn d n1 p-acp n1.
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1002
You (sayes our Church to the Brownists) you are those Donatists of whom Saint Austin speaketh , who by their impious arguments would take away from vs euen the Lordes prayer. So woulde the Brownists.
You (Says our Church to the Brownists) you Are those Donatists of whom Saint Austin speaks, who by their impious Arguments would take away from us even the lords prayer. So would the Brownists.
pn22 (vvz po12 n1 p-acp dt n2) pn22 vbr d n2 pp-f r-crq n1 np1 vvz, r-crq p-acp po32 j n2 vmd vvi av p-acp pno12 av-j dt ng1 n1. av vmd dt n2.
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You are those Nestorians of whome Cassianus speaketh , who because they will not bee as all men are,
You Are those Nestorians of whom Cassian speaks, who Because they will not be as all men Are,
pn22 vbr d n2 pp-f ro-crq np1 vvz, r-crq c-acp pns32 vmb xx vbi p-acp d n2 vbr,
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therefore would haue all men be as they are. So would the Brownists.
Therefore would have all men be as they Are. So would the Brownists.
av vmd vhi d n2 vbi c-acp pns32 vbr. av vmd dt n2.
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1005
You are those Sectaries of whome Nazianzen speaketh , who make a stirre about matters of no importance very vnlearnedly, and yet very impudently. So doe the Brownists.
You Are those Sectaries of whom Nazianzen speaks, who make a stir about matters of no importance very unlearnedly, and yet very impudently. So do the Brownists.
pn22 vbr d n2 pp-f r-crq np1 vvz, r-crq vvb dt n1 p-acp n2 pp-f dx n1 av av-j, cc av av av-j. av vdb dt n2.
(4) sermon (DIV1)
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You are those schismatikes of whom Ireneus speaketh , who for light and trifling quarrels, rent and teare the great and glorious body of Christ. So doe the Brownists.
You Are those Schismatics of whom Irenaeus speaks, who for Light and trifling quarrels, rend and tear the great and glorious body of christ. So do the Brownists.
pn22 vbr d n2 pp-f r-crq np1 vvz, r-crq p-acp n1 cc j-vvg n2, vvn cc vvi dt j cc j n1 pp-f np1. av vdb dt n2.
(4) sermon (DIV1)
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1007
You are those Luciferians of whome Saint Ierome speaketh , who make it a common worde in their mouthes to saye that the Church is now become a stewes. So saye the Brownists.
You Are those Luciferians of whom Saint Jerome speaks, who make it a Common word in their mouths to say that the Church is now become a Stews. So say the Brownists.
pn22 vbr d ng2 pp-f r-crq n1 np1 vvz, r-crq vvb pn31 dt j n1 p-acp po32 n2 pc-acp vvi cst dt n1 vbz av vvn dt n2. av vvb dt n2.
(4) sermon (DIV1)
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1008
You are those heretikes of whom Bernard speaketh , who saye that all wee, or at the least wise the most part of vs which are of the Church, are no better then dogges or hogges. So say the Brownists.
You Are those Heretics of whom Bernard speaks, who say that all we, or At the least wise the most part of us which Are of the Church, Are no better then Dogs or hogs. So say the Brownists.
pn22 vbr d n2 pp-f r-crq np1 vvz, r-crq vvb cst d pns12, cc p-acp dt av-ds j dt av-ds n1 pp-f pno12 r-crq vbr pp-f dt n1, vbr dx jc cs n2 cc n2. av vvb dt n2.
(4) sermon (DIV1)
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1009
You are those Audians of whome Epiphanius speaketh , who being busie-bodies themselues, and Bishops in other mens dioces,
You Are those Audience of whom Epiphanius speaks, who being busybodies themselves, and Bishops in other men's diocese,
pn22 vbr d njp2 a-acp ro-crq np1 vvz, r-crq vbg n2 px32, cc n2 p-acp j-jn ng2 n1,
(4) sermon (DIV1)
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yet thinke much that reuerend and learned Bishops shoulde beare rule in their owne dioces. So doe the Brownists.
yet think much that reverend and learned Bishops should bear Rule in their own diocese. So do the Brownists.
av vvb d d j-jn cc j n2 vmd vvi n1 p-acp po32 d n1. av vdb dt n2.
(4) sermon (DIV1)
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1011
You are those murmurers against Moyses of whome Optatus speaketh , who were buried before they were dead,
You Are those murmurers against Moses of whom Optatus speaks, who were buried before they were dead,
pn22 vbr d n2 p-acp np1 pp-f ro-crq np1 vvz, r-crq vbdr vvn c-acp pns32 vbdr j,
(4) sermon (DIV1)
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because they wepte for others before they wepte for themselues. So doe the Brownists.
Because they wept for Others before they wept for themselves. So do the Brownists.
c-acp pns32 vvd p-acp n2-jn p-acp pns32 vvd p-acp px32. av vdb dt n2.
(4) sermon (DIV1)
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But to leaue these now, as they leaue the Churche, and to returne to our selues againe:
But to leave these now, as they leave the Church, and to return to our selves again:
p-acp pc-acp vvi d av, c-acp pns32 vvb dt n1, cc pc-acp vvi p-acp po12 n2 av:
(4) sermon (DIV1)
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wee that are Christes louing friendes, and louing friendes also to his holy Churche, must weepe for none other so much as for our selues.
we that Are Christ's loving Friends, and loving Friends also to his holy Church, must weep for none other so much as for our selves.
pns12 cst vbr npg1 j-vvg n2, cc j-vvg n2 av p-acp po31 j n1, vmb vvi p-acp pix j-jn av av-d c-acp p-acp po12 n2.
(4) sermon (DIV1)
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That so we may continually practise, true deuotion; true compunction; true compassion; according to this, But weepe; but you; but for your selues; BVT VVEEPE FOR YOVR SELVES.
That so we may continually practise, true devotion; true compunction; true compassion; according to this, But weep; but you; but for your selves; BUT WEEP FOR YOUR SELVES.
cst av pns12 vmb av-j vvi, j n1; j n1; j n1; vvg p-acp d, cc-acp vvb; cc-acp pn22; cc-acp p-acp po22 n2; cc-acp vvb p-acp po22 n2.
(4) sermon (DIV1)
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VVEEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES. THus haue I gone ouer all the eight partes of this text.
WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. THus have I gone over all the eight parts of this text.
vvb xx p-acp pno11, cc-acp vvb p-acp po22 n2. av vhb pns11 vvn p-acp d dt crd n2 pp-f d n1.
(4) sermon (DIV1)
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Now if I were as happy as Salomon was, that I might haue what so euer I would aske, I would, I assure you (beloued) desire no greater gift of God at this time,
Now if I were as happy as Solomon was, that I might have what so ever I would ask, I would, I assure you (Beloved) desire no greater gift of God At this time,
av cs pns11 vbdr a-acp j c-acp np1 vbds, cst pns11 vmd vhi r-crq av av pns11 vmd vvi, pns11 vmd, pns11 vvb pn22 (j) vvb dx jc n1 pp-f np1 p-acp d n1,
(4) sermon (DIV1)
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then that wee might so meditate of this which hath bin spoken, as our whole life and all our affections, especially these affections of ioy and sorrowe, which rule all the rest, might therby be ordered and directed aright.
then that we might so meditate of this which hath been spoken, as our Whole life and all our affections, especially these affections of joy and sorrow, which Rule all the rest, might thereby be ordered and directed aright.
av cst pns12 vmd av vvi pp-f d r-crq vhz vbn vvn, c-acp po12 j-jn n1 cc d po12 n2, av-j d n2 pp-f n1 cc n1, r-crq n1 d dt n1, vmd av vbi vvn cc vvn av.
(4) sermon (DIV1)
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For weeping, or not weeping, are things indifferent, simply of themselues neither good nor bad, but thereafter as according to circumstances and occurrences, they are either well or ill vsed.
For weeping, or not weeping, Are things indifferent, simply 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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(4) sermon (DIV1)
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1020
Euen as glorying: or laboring: or fearing: or •uing. For glorying it is sayd, Let not the wise mā glory in his wisdom,
Eve as glorying: or labouring: or fearing: or •uing. For glorying it is said, Let not the wise man glory in his Wisdom,
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(4) sermon (DIV1)
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1021
but let him that glorieth glory in this yt he knoweth the Lord:
but let him that Glorieth glory in this that he Knoweth the Lord:
cc-acp vvb pno31 cst vvz n1 p-acp d pn31 pns31 vvz dt n1:
(4) sermon (DIV1)
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Page 107
1022
For labouring it is sayd, labour not for ye meat which perishth, but for ye the meat which abideth for euer.
For labouring it is said, labour not for you meat which perishth, but for you the meat which Abideth for ever.
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(4) sermon (DIV1)
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Page 107
1023
For fearing it is sayd, Feare not him that can kill the body only, but feare him who is able to destroy both body & soule.
For fearing it is said, fear not him that can kill the body only, but Fear him who is able to destroy both body & soul.
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(4) sermon (DIV1)
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Page 107
1024
For louing 〈 ◊ 〉 is sayd, Loue not the world, nor the things of this world,
For loving 〈 ◊ 〉 is said, Love not the world, nor the things of this world,
p-acp vvg 〈 sy 〉 vbz vvd, vvb xx dt n1, ccx dt n2 pp-f d n1,
(4) sermon (DIV1)
26
Page 107
1025
if any man loue the world ye loue of God is not in him. Now then, glory not, but glory.
if any man love the world you love of God is not in him. Now then, glory not, but glory.
cs d n1 vvb dt n1 pn22 n1 pp-f np1 vbz xx p-acp pno31. av av, vvb xx, cc-acp n1.
(4) sermon (DIV1)
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Page 107
1026
Not in the wisdom of the world, but in the knowledge of God. Labour not, but labour.
Not in the Wisdom of the world, but in the knowledge of God. Labour not, but labour.
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(4) sermon (DIV1)
26
Page 107
1027
Not for the meat which perisheth, but for the meat which abideth for euer. Feare not, but feare.
Not for the meat which Perishes, but for the meat which Abideth for ever. fear not, but Fear.
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(4) sermon (DIV1)
26
Page 107
1028
Not him that can kill the body only, but him yt can destroy both body & soule. Loue not, but loue. Not the world, but God.
Not him that can kill the body only, but him that can destroy both body & soul. Love not, but love. Not the world, but God.
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(4) sermon (DIV1)
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Page 108
1029
And so here, Weepe not, but weepe. Not for me, but for your selues. VVEPE NOT FOR ME, BVT VVEEP FOR YOVR SELVES. To weep is lawfull:
And so Here, Weep not, but weep. Not for me, but for your selves. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. To weep is lawful:
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(4) sermon (DIV1)
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Page 108
1030
to weepe without not weeping is vnlawfull. Not to weep is lawfull: not to weep without weeping is vnlawful.
to weep without not weeping is unlawful. Not to weep is lawful: not to weep without weeping is unlawful.
pc-acp vvi p-acp xx vvg vbz j-u. xx pc-acp vvi vbz j: xx pc-acp vvi p-acp vvg vbz j.
(4) sermon (DIV1)
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Page 108
1031
Again, To weep for your selues is lawfull: to weep immoderatly for Christ is vnlawfull. Not to weep for Christ is lawfull:
Again, To weep for your selves is lawful: to weep immoderately for christ is unlawful. Not to weep for christ is lawful:
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(4) sermon (DIV1)
26
Page 108
1032
not to weep moderately for your selues is vnlawfull. Wheras without any vnlawfulnes in either, both weeping and not weeping wilbee lawfull.
not to weep moderately for your selves is unlawful. Whereas without any unlawfulness in either, both weeping and not weeping wilbee lawful.
xx pc-acp vvi av-j p-acp po22 n2 vbz j. cs p-acp d n1 p-acp d, av-d vvg cc xx vvg vmb|vbi j.
(4) sermon (DIV1)
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Page 108
1033
If your weeping be alwaies ioyned with not weeping; & your not weepinge bee sometimes ioyned with weeping.
If your weeping be always joined with not weeping; & your not weeping bee sometime joined with weeping.
cs po22 vvg vbb av vvn p-acp xx vvg; cc po22 xx vvg n1 av vvn p-acp vvg.
(4) sermon (DIV1)
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Page 108
1034
If your weeping be for your selues, not for Christ; and your not weeping be for Christ, not for your selues.
If your weeping be for your selves, not for christ; and your not weeping be for christ, not for your selves.
cs po22 j-vvg vbi p-acp po22 n2, xx p-acp np1; cc po22 xx vvg vbi c-acp np1, xx p-acp po22 n2.
(4) sermon (DIV1)
26
Page 108
1035
Therefore wee must marke well, what our sauiour sayth. He saith not thus, weep not for me, & weep not for your selues.
Therefore we must mark well, what our Saviour say. He Says not thus, weep not for me, & weep not for your selves.
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(4) sermon (DIV1)
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Page 108
1036
That's too much ioy, & too little sorrowe. Neither thus, Weep for me & weep for your selues.
That's too much joy, & too little sorrow. Neither thus, Weep for me & weep for your selves.
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(4) sermon (DIV1)
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Page 108
1037
That's too much sorrowe, and too little ioy. Neither thus, weep not for your selues, but weep for mee. That's presumptuous desperation.
That's too much sorrow, and too little joy. Neither thus, weep not for your selves, but weep for me. That's presumptuous desperation.
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(4) sermon (DIV1)
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Page 108
1038
Neither thus, weepe for me, but weep not for your selues. That's desperate presumption. Only he saies thus, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.
Neither thus, weep for me, but weep not for your selves. That's desperate presumption. Only he Says thus, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
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(4) sermon (DIV1)
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Page 109
1039
As if he should haue sayd, weep not too much: weepe not too much for my death:
As if he should have said, weep not too much: weep not too much for my death:
p-acp cs pns31 vmd vhi vvn, vvb xx av av-d: vvb xx av av-d c-acp po11 n1:
(4) sermon (DIV1)
26
Page 109
1040
weep not much for my death. Nay, weepe little for my death: considering, my wisdome; my benignity; my magnanimity; weepe little for my death. But weep not too little:
weep not much for my death. Nay, weep little for my death: considering, my Wisdom; my benignity; my magnanimity; weep little for my death. But weep not too little:
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(4) sermon (DIV1)
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Page 109
1041
but weepe not too little for your owne life: but weepe not little for your owne life.
but weep not too little for your own life: but weep not little for your own life.
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(4) sermon (DIV1)
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Page 109
1042
Nay, weepe much for your owne life: consideringe, your deuotion; your compunction; your compassion; weep much for your owne •se.
Nay, weep much for your own life: considering, your devotion; your compunction; your compassion; weep much for your own •se.
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(4) sermon (DIV1)
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Page 109
1043
Weepe little for my death, but weep much for your owne life. VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES.
Weep little for my death, but weep much for your own life. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.
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(4) sermon (DIV1)
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Page 109
1044
Wherfore holy brethren if wee haue any teares, nowe let vs shed them, if we haue any psalmes, now let vs sing them.
Wherefore holy brothers if we have any tears, now let us shed them, if we have any psalms, now let us sing them.
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(4) sermon (DIV1)
27
Page 109
1045
The whole gospel is nothing els but ioyfull newes, the sum wherof is comprised in that Euangelicall & Angelicall message to the shepherds, I bring you glad tidings of great ioy, which shalbee to all people.
The Whole gospel is nothing Else but joyful news, the sum whereof is comprised in that Evangelical & Angelical message to the shepherd's, I bring you glad tidings of great joy, which shalbe to all people.
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(4) sermon (DIV1)
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Page 110
1046
But then Christ was borne in his mothers armes.
But then christ was born in his mother's arms.
p-acp av np1 vbds vvn p-acp po31 ng1 n2.
(4) sermon (DIV1)
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Page 110
1047
Now he holdeth vp the Angels, that they fall not, and lifteth vp men, which are fallen, with his owne armes stretched out vpō the crosse.
Now he holds up the Angels, that they fallen not, and lifts up men, which Are fallen, with his own arms stretched out upon the cross.
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(4) sermon (DIV1)
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Page 110
1048
This Crosse is his kingdome, that he carrieth vpon his shoulder , which is a greater glory and credit to Christ then was the creation of the whole world .
This Cross is his Kingdom, that he Carrieth upon his shoulder, which is a greater glory and credit to christ then was the creation of the Whole world.
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(4) sermon (DIV1)
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Page 110
1049
For if God had created a thousand worlds, man had defaced them euery one with his sin.
For if God had created a thousand world's, man had defaced them every one with his since.
p-acp cs np1 vhd vvn dt crd n2, n1 vhd vvn pno32 d pi p-acp po31 n1.
(4) sermon (DIV1)
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Page 110
1050
But to saue if it be but one poore soule, and to redeeme it from the pit of hell, this indeede is the omnipotent power of the crosse of Christ.
But to save if it be but one poor soul, and to Redeem it from the pit of hell, this indeed is the omnipotent power of the cross of christ.
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(4) sermon (DIV1)
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Page 110
1051
Sweet sauiour, I humbly imbrace, and kisse the woundes of thy handes and feet:
Sweet Saviour, I humbly embrace, and kiss the wounds of thy hands and feet:
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(4) sermon (DIV1)
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Page 110
1052
I esteeme more of thine hysope, thy reede, thy spunge, thy speare, then of any princely diadem:
I esteem more of thine hyssop, thy reed, thy sponge, thy spear, then of any princely diadem:
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(4) sermon (DIV1)
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Page 110
1053
I boast my selfe & am more proud of thy thornes and nailes, then of all pearles and iewels:
I boast my self & am more proud of thy thorns and nails, then of all Pearls and Jewels:
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(4) sermon (DIV1)
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Page 110
1054
I account thy crosse more splendent and glorious then any royall crowne:
I account thy cross more splendent and glorious then any royal crown:
pns11 vvb po21 n1 av-dc j cc j cs d j n1:
(4) sermon (DIV1)
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Page 110
1055
tush what talke I of a crowne? then the very golden sun beames in their greatest beauty and brightnes.
tush what talk I of a crown? then the very golden sun beams in their greatest beauty and brightness.
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(4) sermon (DIV1)
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Page 110
1056
This is that triumph wherby Christ caused vs to triumph in himselfe, and to bee more then conquerours ,
This is that triumph whereby christ caused us to triumph in himself, and to be more then conquerors,
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(4) sermon (DIV1)
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Page 111
1057
when as the goodnes & the sweetnes of Christ did triumph ouer all impiety and malice .
when as the Goodness & the sweetness of christ did triumph over all impiety and malice.
c-crq c-acp dt n1 cc dt n1 pp-f np1 vdd vvi p-acp d n1 cc n1.
(4) sermon (DIV1)
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Page 111
1058
And therfore if the women mette Dauid playing and singing, Saule hath slaine his thousand, but Dauid his ten thousand;
And Therefore if the women met David playing and singing, Saule hath slain his thousand, but David his ten thousand;
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(4) sermon (DIV1)
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Page 111
1059
howe much more then ought all the sonnes and daughters of Ierusalem, all christian men and women, to meete Christ playing vpon the harpe,
how much more then ought all the Sons and daughters of Ierusalem, all christian men and women, to meet christ playing upon the harp,
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(4) sermon (DIV1)
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Page 111
1060
and singing that newe song to the lamb with the foure and twenty elders, Thou art worthy to receiue glory,
and singing that new song to the lamb with the foure and twenty Elders, Thou art worthy to receive glory,
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(4) sermon (DIV1)
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Page 111
1061
and honor, and power, because thou wast killed, & yet thou hast killed, and slaine not only a thousand or ten thousand,
and honour, and power, Because thou wast killed, & yet thou hast killed, and slain not only a thousand or ten thousand,
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(4) sermon (DIV1)
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Page 111
1062
but euen all thine and our enemies, and hast redeemed vs thy friends to God by thy bloud? There is a time to weepe,
but even all thine and our enemies, and hast redeemed us thy Friends to God by thy blood? There is a time to weep,
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(4) sermon (DIV1)
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Page 111
1063
and a time to laugh, a time to mourne, and a time to daunce .
and a time to laugh, a time to mourn, and a time to dance.
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(4) sermon (DIV1)
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Page 111
1064
Why art thou then so heauy O my soule, and why art thou so disquieted within me? What man? Plucke vp a good heart: trust in God:
Why art thou then so heavy Oh my soul, and why art thou so disquieted within me? What man? Pluck up a good heart: trust in God:
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(4) sermon (DIV1)
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Page 111
1065
thinke vpon the honorable passion, and gladsome resurrection of Christ.
think upon the honourable passion, and gladsome resurrection of christ.
vvb p-acp dt j n1, cc j n1 pp-f np1.
(4) sermon (DIV1)
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Page 111
1066
And then though thou wert neuer so much afflicted, yet euen in the fiery furnace of affliction, reioyce with ioy vnspeakeable and glorious.
And then though thou Wertenberg never so much afflicted, yet even in the fiery furnace of affliction, rejoice with joy unspeakable and glorious.
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(4) sermon (DIV1)
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Page 112
1067
Daunce now, not as Herodias did, but as Dauid did. Leap vp in affection, as high as heauen.
Dance now, not as Herodias did, but as David did. Leap up in affection, as high as heaven.
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(4) sermon (DIV1)
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Page 112
1068
Where thou shalt heare one rapt vp to the third heauen, saying, to himselfe, God forbid that I shoulde reioyce, reioyce in any thinge,
Where thou shalt hear one rapt up to the third heaven, saying, to himself, God forbid that I should rejoice, rejoice in any thing,
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(4) sermon (DIV1)
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Page 112
1069
but in the crosse of Christ; and to vs, Reioyce in the Lord alwaies, and againe, I say, reioyce.
but in the cross of christ; and to us, Rejoice in the Lord always, and again, I say, rejoice.
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(4) sermon (DIV1)
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Page 112
1070
And againe, and againe, I say, reioyce, and reioyce, alwaies in the Lord. Especially at this time.
And again, and again, I say, rejoice, and rejoice, always in the Lord. Especially At this time.
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(4) sermon (DIV1)
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Page 112
1071
For if, when the matter was in doubt, & no man almost knewe to what passe these troubles would sort in the end,
For if, when the matter was in doubt, & no man almost knew to what pass these Troubles would sort in the end,
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(4) sermon (DIV1)
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Page 112
1072
and very fewe in the church, no not the Apostles, but only the virgin Mary did vnderstand & beleeue the resurrection of Christ,
and very few in the Church, no not the Apostles, but only the Virgae Mary did understand & believe the resurrection of christ,
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(4) sermon (DIV1)
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Page 112
1073
yet then our Sauiour sayd, VVEEP NOT FOR ME:
yet then our Saviour said, WEEP NOT FOR ME:
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(4) sermon (DIV1)
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Page 112
1074
how much more now ought wee not to weepe, but to reioyce, seeing our Lord hath so mightely declared himselfe to be the sonne of God , by raising vp his owne selfe from the dead? And if wee might not weep when Iacob went ouer Iordan with nothing but his staffe in his hand ,
how much more now ought we not to weep, but to rejoice, seeing our Lord hath so mightily declared himself to be the son of God, by raising up his own self from the dead? And if we might not weep when Iacob went over Iordan with nothing but his staff in his hand,
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(4) sermon (DIV1)
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1075
then much more nowe ought wee to lift vp our hearts in great ioy to God and say, O Lord we are not worthy of the least of all thy mercyes:
then much more now ought we to lift up our hearts in great joy to God and say, Oh Lord we Are not worthy of the least of all thy Mercies:
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(4) sermon (DIV1)
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1076
for our •••essed redeemer went ouer Iordan, with nothing but his crosse, which is 〈 ◊ 〉 Iacobs staffe , vpon his shoulder,
for our •••essed redeemer went over Iordan, with nothing but his cross, which is 〈 ◊ 〉 Iacobs staff, upon his shoulder,
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(4) sermon (DIV1)
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1077
but now hee is returned again with two greate troupes.
but now he is returned again with two great troops.
cc-acp av pns31 vbz vvn av p-acp crd j n2.
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1078
O what a great troupe, what a goodly flock is here? wee with all the militant church are one flocke of Christ.
O what a great troop, what a goodly flock is Here? we with all the militant Church Are one flock of christ.
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1079
And ye other ftock is the triūphant church in heauen.
And you other ftock is the triumphant Church in heaven.
cc pn22 j-jn n1 vbz dt j n1 p-acp n1.
(4) sermon (DIV1)
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1080
With whom we must continually reioyce for the victory and the saluation which Christ hath shewed •s this day.
With whom we must continually rejoice for the victory and the salvation which christ hath showed •s this day.
p-acp ro-crq pns12 vmb av-j vvi p-acp dt n1 cc dt n1 r-crq np1 vhz vvn av d n1.
(4) sermon (DIV1)
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1081
For though on good friday towards euening the sky was red all o•er coloured & distained with the bloud of Christ ,
For though on good friday towards evening the sky was read all o•er coloured & distained with the blood of christ,
p-acp cs p-acp j np1 p-acp n1 dt n1 vbds vvn d n1 vvn cc vvn p-acp dt n1 pp-f np1,
(4) sermon (DIV1)
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1082
yet laudes be to our Lord, O praysed bee God, that was a good signe: this day it is fayre weather. The winter is nowe past:
yet laudes be to our Lord, Oh praised be God, that was a good Signen: this day it is fair weather. The winter is now past:
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(4) sermon (DIV1)
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1083
the raine is chaunged and gone: the flowers appeare in the earth: the time of the singing of birdes is come:
the rain is changed and gone: the flowers appear in the earth: the time of the singing of Birds is come:
dt n1 vbz vvn cc vvn: dt n2 vvb p-acp dt n1: dt n1 pp-f dt n-vvg pp-f n2 vbz vvn:
(4) sermon (DIV1)
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1084
and the voice of the Turtle is heard in our land . And what saies the Turtle? Euen as it is here, VVEEP NOT FOR MEE.
and the voice of the Turtle is herd in our land. And what Says the Turtle? Eve as it is Here, WEEP NOT FOR ME.
cc dt n1 pp-f dt n1 vbz vvn p-acp po12 n1. cc q-crq vvz dt n1? np1 c-acp pn31 vbz av, vvb xx p-acp pno11.
(4) sermon (DIV1)
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1085
VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES. BVT VVEEP FOR YOVR SELVES.
WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. BUT WEEP FOR YOUR SELVES.
vvb xx p-acp pno11, cc-acp vvb p-acp po22 n2. cc-acp vvb p-acp po22 n2.
(4) sermon (DIV1)
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1086
Pindarus reporteth there was an opiniō of the city of Rhodes, that golde rained downe vpon it .
Pindarus Reporteth there was an opinion of the City of Rhodes, that gold reigned down upon it.
np1 vvz pc-acp vbds dt n1 pp-f dt n1 pp-f np1, cst n1 vvd a-acp p-acp pn31.
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1087
If euer gold did raine downe from heauen vpon any city, I thinke it is rather this city then Rhodes.
If ever gold did rain down from heaven upon any City, I think it is rather this City then Rhodes.
cs av n1 vdd vvi a-acp p-acp n1 p-acp d n1, pns11 vvb pn31 vbz av d n1 av np1.
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1088
Not only for aboundance of gold and worldly riches wherewith it is replenished, but also much more for infinit spirituall gifts, and golden graces of God.
Not only for abundance of gold and worldly riches wherewith it is replenished, but also much more for infinite spiritual Gifts, and golden graces of God.
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1089
O London, London, excellent, excellent thinges are spoken of thee, O thou city of God! It is spoken of thee, that thou employest a great part of thy wealth to the reliefe of poore orphanes, of poore souldiers, of poore schollers.
O London, London, excellent, excellent things Are spoken of thee, Oh thou City of God! It is spoken of thee, that thou employest a great part of thy wealth to the relief of poor orphans, of poor Soldiers, of poor Scholars.
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1090
It is spoken of thee, that thou doest reuerence religion, & loue the trueth more then any part of this realme doth besides.
It is spoken of thee, that thou dost Reverence Religion, & love the truth more then any part of this realm does beside.
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1091
It is spoken of thee, that none are more obedient, none more readie then thou art, both with bodie & goods to defend the state.
It is spoken of thee, that none Are more obedient, none more ready then thou art, both with body & goods to defend the state.
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1092
It is spoken of thee, that thou art so famous in all foraine countries, that as Athēs was called ye Greece of Greece ,
It is spoken of thee, that thou art so famous in all foreign countries, that as Athēs was called you Greece of Greece,
pn31 vbz vvn pp-f pno21, cst pns21 vb2r av j p-acp d j n2, cst c-acp np1 vbds vvn pn22 n1 pp-f np1,
(4) sermon (DIV1)
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1093
so London is called the England of England.
so London is called the England of England.
av np1 vbz vvn dt np1 pp-f np1.
(4) sermon (DIV1)
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1094
And wee may almost as well say that al England is in London, as that all London is in England.
And we may almost as well say that all England is in London, as that all London is in England.
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1095
These are excellent things, I assure you beloued, excellent things indeede.
These Are excellent things, I assure you Beloved, excellent things indeed.
d vbr j n2, pns11 vvb pn22 vvn, j n2 av.
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1096
Wherefore wee which haue receiued so many singular graces of God, should aboue al other be thankfull for them.
Wherefore we which have received so many singular graces of God, should above all other be thankful for them.
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1097
And not only one, or some few, but euen al of vs, should bring forth good fruites, answerable to such great mercies.
And not only one, or Some few, but even all of us, should bring forth good fruits, answerable to such great Mercies.
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1098
Well, would to God it were so. But certainly it is not so. Certainly all amōg vs, all are not pure corne, there are many tares:
Well, would to God it were so. But Certainly it is not so. Certainly all among us, all Are not pure corn, there Are many tares:
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1099
all are not good fishes, there are many bad: all are not wise virgins, there are many foolish:
all Are not good Fish, there Are many bad: all Are not wise Virgins, there Are many foolish:
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1100
all are not sheep, there are many goates.
all Are not sheep, there Are many Goats.
d vbr xx n1, pc-acp vbr d n2.
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1101
Yet to ••ueigh particularly against ye sins of this citie, which shuld make vs weep for our selues, I thinke it not greatly conuenient at this time.
Yet to ••ueigh particularly against you Sins of this City, which should make us weep for our selves, I think it not greatly convenient At this time.
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1102
Only I beseech you that we may trie and examine our selues: that wee may enter into our owne consciences;
Only I beseech you that we may try and examine our selves: that we may enter into our own Consciences;
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1103
euery one of vs humbly bowing the knees of his heart, and saying in this sort, O Lord Iesus,
every one of us humbly bowing the knees of his heart, and saying in this sort, Oh Lord Iesus,
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1104
how haue I bestowed all those talents of gold which thou hast giuen mee? how haue I requited thee for all thy kindnes towards me? what hath my whole life been els but a continuall warring against thee? what hath it been els but a daily renewing of all thy bloudie torments,
how have I bestowed all those Talents of gold which thou hast given me? how have I requited thee for all thy kindness towards me? what hath my Whole life been Else but a continual warring against thee? what hath it been Else but a daily renewing of all thy bloody torments,
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1105
and of thy whole passion? Ah vile wretch that I am, how oftē haue I like Iudas himselfe betrayed thee,
and of thy Whole passion? Ah vile wretch that I am, how often have I like Iudas himself betrayed thee,
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1106
and sold thee for a little worldly pleasure, or for a little luker and gaine? how often haue I bound thy hands,
and sold thee for a little worldly pleasure, or for a little luker and gain? how often have I bound thy hands,
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1107
and euen most despitefully spit in thy face, by refusing those gifts which thou wouldest haue giuen me,
and even most despitefully spit in thy face, by refusing those Gifts which thou Wouldst have given me,
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1108
and by killing the comforts of thy Spirit? Woe is me, alacke for pitie, I am that cursed Cain which haue murdered innocent Abel my brother, whose bloud doth now cry out for vengeance against me,
and by killing the comforts of thy Spirit? Woe is me, alack for pity, I am that cursed Cain which have murdered innocent Abel my brother, whose blood does now cry out for vengeance against me,
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1109
because, that bloud by my sinnes onely is polluted, by which the sinnes of all the world besides are purged.
Because, that blood by my Sins only is polluted, by which the Sins of all the world beside Are purged.
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1110
For this will I weepe day and night, yea though I had as many eyes in my head as there are starres in the skye,
For this will I weep day and night, yea though I had as many eyes in my head as there Are Stars in the sky,
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1111
yet I would weepe them out euery one , to thinke that I should bee such an vnworthie wretch,
yet I would weep them out every one, to think that I should be such an unworthy wretch,
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1112
as by my sinnes to crucifie Christ so often, and to put him to so many deaths, who hath been vnto me so kinde and so louing a Lord. O deare Abell, deare Abell!
as by my Sins to crucify christ so often, and to put him to so many death's, who hath been unto me so kind and so loving a Lord. O deer Abel, deer Abel!
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1113
O my good brethren that I could possibly deuise what to say or what to doe, to obtaine thus much of you,
O my good brothers that I could possibly devise what to say or what to do, to obtain thus much of you,
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1114
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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1115
But alas, I can doe no more now, but commit and commend all that hath been spoken to the effectuall working of the holy Ghost in you,
But alas, I can do no more now, but commit and commend all that hath been spoken to the effectual working of the holy Ghost in you,
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1116
and to the faithfull obedience of your good hearts to God.
and to the faithful Obedience of your good hearts to God.
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1117
Blessed bee God, I am yet very much reuiued (being otherwise almost quite spent with speaking so long) when I look about me and beholde euery one that is present.
Blessed be God, I am yet very much revived (being otherwise almost quite spent with speaking so long) when I look about me and behold every one that is present.
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1118
For I see no place in this great auditory, where there are not very many readie to weep, the water standing in their eyes,
For I see no place in this great auditory, where there Are not very many ready to weep, the water standing in their eyes,
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1119
& some alreadie weeping right-out, in true remorse and sorrow for their sinnes.
& Some already weeping right-out, in true remorse and sorrow for their Sins.
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1120
You make me remēber that which we reade in the booke of Iudges, when the Angel of the Lord found fault with the Israelites for their disobedience, they lifted vp their voyces and wept,
You make me Remember that which we read in the book of Judges, when the Angel of the Lord found fault with the Israelites for their disobedience, they lifted up their voices and wept,
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1121
and called the name of that place Bochim, and offered vp sacrifices there vnto the Lord .
and called the name of that place Bochim, and offered up Sacrifices there unto the Lord.
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1122
This place also may bee now called Bochim, that is, the place of weeping, wherein you haue offered vp as many sacrifices to the Lord,
This place also may be now called Bochim, that is, the place of weeping, wherein you have offered up as many Sacrifices to the Lord,
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1123
as you haue shead teares for your selues.
as you have shed tears for your selves.
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1124
O what an acceptable sacrifice to God is this your sorrowful spirit? I warrant you, you shall neuer repent you of this repentance:
O what an acceptable sacrifice to God is this your sorrowful Spirit? I warrant you, you shall never Repent you of this Repentance:
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1125
you shall neuer be sorrie for this sorrowe.
you shall never be sorry for this sorrow.
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1126
This sorrowfull spirit of yours makes God haue a ioyfull spirit, and greatly pleases and delights the holy Ghost.
This sorrowful Spirit of yours makes God have a joyful Spirit, and greatly Pleases and delights the holy Ghost.
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1127
Wherefore now that we haue once made the good spirit of God reioyce and take pleasure in vs, let vs not in any case hereafter, let vs not hereafter grieue the same spirit of God, whereby wee are now sealed vp to the day of redemption.
Wherefore now that we have once made the good Spirit of God rejoice and take pleasure in us, let us not in any case hereafter, let us not hereafter grieve the same Spirit of God, whereby we Are now sealed up to the day of redemption.
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1128
The holy Ghost is grieued when we are not grieued, but if we bee thus grieued for our sinnes,
The holy Ghost is grieved when we Are not grieved, but if we be thus grieved for our Sins,
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1129
then is the holy Ghost delighted.
then is the holy Ghost delighted.
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1130
Yea such griefe and sorrow will not onely bee to the holy Ghost a great pleasure and delight,
Yea such grief and sorrow will not only be to the holy Ghost a great pleasure and delight,
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1131
but also it wil be to vs the very seed or the interest and loane of euerlasting life .
but also it will be to us the very seed or the Interest and loan of everlasting life.
cc-acp av pn31 vmb vbi p-acp pno12 dt j n1 cc dt n1 cc n1 pp-f j n1.
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1132
For look how a father pitieth his owne childe, and if he see him crye, doth what he can to still him,
For look how a father Pitieth his own child, and if he see him cry, does what he can to still him,
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1133
and takes out his handkercher, and wipes the infants eyes himselfe:
and Takes out his handkerchief, and wipes the Infants eyes himself:
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1134
after the same fashion God our heauenly father will with his owne holy finger wipe away all teares from our eyes,
After the same fashion God our heavenly father will with his own holy finger wipe away all tears from our eyes,
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1135
and take vs most louingly by the hand, and lead vs out of the house of mourning into the house of mirth.
and take us most lovingly by the hand, and led us out of the house of mourning into the house of mirth.
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1136
Then though wee haue sowne in teares, yet wee shall reape in ioy .
Then though we have sown in tears, yet we shall reap in joy.
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1137
Yea though wee haue sowne but a very few teares, which God hath in a small bottle,
Yea though we have sown but a very few tears, which God hath in a small Bottle,
uh cs pns12 vhb vvn p-acp dt j d n2, r-crq np1 vhz p-acp dt j n1,
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1138
yet we shall reape all the infinite ioyes which God hath in heauen.
yet we shall reap all the infinite Joys which God hath in heaven.
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1139
Then though wee haue wanted wine a little while, yet in the ende Christ shall turne all our water into wine, all our sadnes into gladnes, all our musing into musicke, al our sighing into singing.
Then though we have wanted wine a little while, yet in the end christ shall turn all our water into wine, all our sadness into gladness, all our musing into music, all our sighing into singing.
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Then though wee haue been a long time married to weeping blear-eyd Leah, yet at length wee shall enioy the loue of cheerfull & beautifull Rachell.
Then though we have been a long time married to weeping blear-eyd Leah, yet At length we shall enjoy the love of cheerful & beautiful Rachel.
av cs pns12 vhb vbn dt j n1 vvn p-acp vvg j np1, av p-acp n1 pns12 vmb vvi dt n1 pp-f j cc j np1.
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Then shall Abraham that good mower bind vs vp into sheaues as pure corne, and fill his bosome full with vs,
Then shall Abraham that good mower bind us up into sheaves as pure corn, and fill his bosom full with us,
av vmb np1 cst j n1 vvb pno12 a-acp p-acp n2 p-acp j n1, cc vvi po31 n1 j p-acp pno12,
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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.
cc vvb pno12 p-acp dt n2 n1 pc-acp vvi dt j n1 p-acp n1.
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Then shall wee with the wise virgins hauing store of teares in our eyes, which are as oyle in our lampes, go out of this vale of teares, which floweth with woe & weeping,
Then shall we with the wise Virgins having store of tears in our eyes, which Are as oil in our lamps, go out of this vale of tears, which flows with woe & weeping,
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& enter into the celestiall Canaan, which floweth with milke and honey. Then shall Christ say vnto vs, not as it is here, VVEEP NOT FOR ME, BVT VVEEP FOR YOVR SELVES:
& enter into the celestial Canaan, which flows with milk and honey. Then shall christ say unto us, not as it is Here, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES:
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but hee shall saye, Weepe not for me, and weepe not for your selues.
but he shall say, Weep not for me, and weep not for your selves.
cc-acp pns31 vmb vvi, vvb xx p-acp pno11, cc vvb xx p-acp po22 n2.
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For that which would be too much ioy in this life, shall not be ioy enough in the life to come.
For that which would be too much joy in this life, shall not be joy enough in the life to come.
p-acp d r-crq vmd vbi av av-d n1 p-acp d n1, vmb xx vbi n1 av-d p-acp dt n1 pc-acp vvi.
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Therefore he shall not only say vnto vs, Weepe not for mee, and weepe not for your selues:
Therefore he shall not only say unto us, Weep not for me, and weep not for your selves:
av pns31 vmb xx av-j vvi p-acp pno12, vvb xx p-acp pno11, cc vvi xx p-acp po22 n2:
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but he shall also say, Reioyce for mee, and reioyce for your selues.
but he shall also say, Rejoice for me, and rejoice for your selves.
cc-acp pns31 vmb av vvi, vvb p-acp pno11, cc vvi p-acp po22 n2.
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Reioyce for mee, because I was once lower then the Angels, but now I am crowned with honour and glorie:Rejoice for me, Because I was once lower then the Angels, but now I am crowned with honour and glory:
vvb p-acp pno11, c-acp pns11 vbds a-acp av-jc cs dt n2, cc-acp av pns11 vbm vvn p-acp n1 cc n1:
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and reioyce for your selues, because you were once as sheepe going astray, but now you are returned to the shepheard and bishop of your soules.and rejoice for your selves, Because you were once as sheep going astray, but now you Are returned to the shepherd and bishop of your Souls.
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Reioyce. for me, because I am your brother Ioseph, whom once you solde into Egypt, but now all power is giuen me in heauen & in earth:Rejoice. for me, Because I am your brother Ioseph, whom once you sold into Egypt, but now all power is given me in heaven & in earth:
vvb. p-acp pno11, c-acp pns11 vbm po22 n1 np1, ro-crq a-acp pn22 vvd p-acp np1, cc-acp av d n1 vbz vvn pno11 p-acp n1 cc p-acp n1:
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and reioyce for your selues, because you are the true children of Israel, which once dwelt in a land of famine,and rejoice for your selves, Because you Are the true children of Israel, which once dwelled in a land of famine,
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but now you are brought by triumphāt fierie chariots into the land of Goshen, which is the kingdome of glorie.
but now you Are brought by triumphant fiery chariots into the land of Goshen, which is the Kingdom of glory.
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To the which kingdome of glorie, and ioy of all hands, ioy for Christ, ioy for our selues, we beseech thee, O good Lord, to bring vs,
To the which Kingdom of glory, and joy of all hands, joy for christ, joy for our selves, we beseech thee, Oh good Lord, to bring us,
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after the miserie of this wofull and wretched world, not for our owne deserts or merits,
After the misery of this woeful and wretched world, not for our own deserts or merits,
c-acp dt n1 pp-f d j cc j n1, xx p-acp po12 d n2 cc n2,
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but for the most glorious passion, and most ioyfull resurrection of Iesus Christ, to whom, with the Father & the holy Ghost, bee all honour and glorie, power & praise, dignitie and dominion, now and euermore, Amen.
but for the most glorious passion, and most joyful resurrection of Iesus christ, to whom, with the Father & the holy Ghost, be all honour and glory, power & praise, dignity and dominion, now and evermore, Amen.
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