RIGHT Honourable , right Worshipfull , and most Christian brethren ; foure sorts of people were about Christ , when Christ was about his passion . Of the first sort were executioners , which tormented him . Of the second sort were Iews , which mockt him . Of the third sort were lookers on , which markt him . Of the fourth sort were wel-willers , which lamented him . Now although it be very likely , that among these his welwillers , diuers godly men wept for him , as S. Iohn the Euangelist , Ioseph of Arimathea , Gamaliel , Nicodemus , and such like , yet it is certaine , both that more women wept then men , and that the women more wept then the men . More women : more weeping . More women wept then men , partly by the permission of men , who though that the womens weeping came rather from weaknes in themselues , then from kindnesse towards Christ : partly by the prouidence of God , who suffered more women to weepe then men , that the women which bewailed Christs death , might condemne the men which procured it . Now the women also more wept than the men , either of a naturall affection , or else a voluntary disposition . Naturally ( saith S. Peter ) the woman is the weaker vessell , a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylact. in Ioan. 6.20 . pag. 571. soone moued to weepe , and subiect to many , either affectionate passions , or else passionate affections . But touching these women , that which was otherwise naturall to them , was here voluntarie in them . For the sinne of a woman was the ruine of man : Therefore these women willingly wept the more : That though a women did most in the second death of the first Adam ; yet these might doe least in the first death of the second Adam . For it was Eue , a woman , which betraied the first Adam with an apple , and caused him to sin ; but it was Iudas a man which betraied the second Adam with a kisse , and caused him to die . And indeed you shall generally obserue , that notwithstanding at the first , the woman went before the man in transgression and disobedience ; neuerthelesse since , to make amends for that faul● , the blessed virgin Mary , and diuers other women haue farre excelled all men , or at the least-wise , most men , in true deuotion and godlinesse . Wherfore principally Christ here speaketh to the women , because both more women wept then men , and the women also more wept then the men ; More women , more weeping ; but yet in them hee speaketh ( as well as vnto them ) indifferently to al his deere friends , both men & women , weepe not for me , but weepe for your selues .

In which sentence we may obserue , as many wordes , so many parts . Eight words , eight parts . The first , Weepe not : The second , But weepe : The third , Weepe not , But weepe . The fourth , For Mee : The fifth , For your selues . The sixth , For mee , For your selues . The seuenth , Weepe not for mee : The eighth , But weepe for your selues . God grant all our hearts may be so affected with the consideration of these excellent matters , as may make most for the increase of our comfort in him , and his glory in vs . And I humbly beseech you also most christian brethren , to do God this honour , and mee this fauour : First that you would not prescribe mee any methode or order , how I should handle this Text , but that you would giue mee leaue to follow mine owne method and order ; wherein I perswade my selfe , and I hope also truely , I haue beene directed by the spirit of God . Secondly , that you would not run before me , in your swift conceit , and earnest expectation ; but that it would please you to go on along easily all the way with me , till happily at the length , by Gods gracious assistance , and your gentle acceptance , I come to the end of my Sermon . And then if I haue omitted any thing which you wold haue had me said , spare me not , but blame mee hardly for it , as you shall thinke best .

THE first part is , Weepe not . When Iairus , the Ruler of the Synagogue , wept bitterly for the death of his daughter , Christ sayd vnto him , b b Luke . 8.52 . Weepe not . When Rachel wept , and would not bee comforted , seeing neither her sonne Beniamin , nor almost any true Beniamite left aliue , God sayd vnto her , c c Ier. 31.16 . Weepe not . When a poore widow wept sore for the death of her onely sonne , Christ said vnto her , d d Luk. 7.13 . weepe not . And so here , Christ seeing many Iairusses , many Rachels , many widowes , weepe for the death of the onely sonne of God , sayth vnto them , weepe not . Forbidding thereby immoderate weeping , which is condemned in nature ; in reason ; in religion . In nature , the earth when it reioyceth , as in Summer time , then it is couered with corne , e e Psa. 65.12 . but when it hath too too forlorne and sorrowfull a countenance , as in the Winter time , then it is fruitlesse and barren . The water when it is quiet and calme , bringeth in all manner of Merchandise , but when the sea stormes & roares too much then the very ships doe howle and cry f f Esay . 23.1 . . The aire looking cleerly & cheerefully , refresheth all things , but weeping too much , that is , rayning too much , as in Noahs flood , it drowns the whole world . The fire being but a little sprinkled with water , burneth more brightly ; but being too much ouerwhelmed , it giues neither heat nor light . The eye it selfe ( as Anatomists write ) g g Vide Vesalum , lib. t. cap. 14. & Toletum in ●b . secund. Aristotelis de anima . hath twice as many dry skins , like sluces , to damme vp the course of the teares , as it hath moist humors , like chanels , to let them flow forth . For it hath six of them , and but three of these . If all the body were an eye , and there were no eares in it , where were then the hearing ? If all the eye were a moyst humor , and there were no dry skinnes in it , where were then the seeing ? Seeing then too much weeping is , in the earth barrennesse ; in the water shipwrack ; in the aire an inundation ; in the fire coldnes ; in the eye blindnes ; certainely , if the earth , the water , the aire , the fire , the eye could speak , they would altogether with one consent sing a ioyfull song of fiue parts , and euery one seuerally say vnto vs , That we must not weepe too much .

Now reason seeth yet more , h h Ne quid nimis . That too much of a thing is naught ; Etiam mel . si nimium , ingratum : Which is translated thus : i i Pro. 2.5.27 . It is not good to eate too much hony . If it be not good eating too much hony ; then sure it is not good eating too much wormwood . The Egyptians when they would describe teares , they paint those gems which we call vnions : whervpon Suidas saith , k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnions hieroglyphically do signifie the sheding of teares . For as Vnions haue their name in latine , because they are found one by one , & neuer more at once : so teares must be shed easily one by one , and neuer be powred out all at once . Seneca saith , that which we must doe daily , we must doe moderately . Therfore though we cannot quite stop the bloudy issue of our teares , at the least wise we must be sparing , & weep so to day , as we may weep to morrow , & keep some teares alwayes in store , referring l l Si non finire lachrymas , at certè reseruare debemus , l●de consolatio , ad Polybium , cap. 13. them to another occasion afterward . For wee reade that Heraclitus , when he had soakt and sowst himself in sorrow all his life long , at length died of a dropsie , and so ( as I may say ) drowned himselfe in his owne teares . Yea , Niobe by ouer-much weeping was turned into a stone ; euen as Lots wife by looking backe , was turned into salt . It was one of Pythagoras poesies , m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not to eate the heart ; which is expounded thus : n n Pro. 25.20 . As a moth fretteth the garment , and a worme eateth the wood ; so heauinesse hurteth mans heart . Now if we may not teare the heart of any other thing with our teeth , than much lesse may we teare our owne heart with our teares . So that euen blinde reason , such as the heathen haue had , doth yet plainly see this ; That we must not weep too much .

But religion goeth yet further : For when God at the first placed man in the garden of Eden , which is the garden of pleasure , hee did indeede there provide all things for him , which might pleasure him . His wife which was equall to him : all other creatures that were inferiour to him : the hearbs which hee did eate : the flowers that hee did smell : the pearles which he did look vpon : the gold that he did tread vpon : all these serued for his delight and ioy . Afterward when sentence had proceeded against the man , that hee should haue sorrow about the fruit of the earth : against the woman , that she should haue sorrow about the fruit of her wombe : yet it pleased God to asswage and sweeten these our sorrowes with diuers singular comforts : as first , we haue the holy spirit , who is the onely comforter : Next a good conscience , which is a continuall feast : Then the holy scripture , which is ( as it were ) another paradise : Lastly , an vnfalued faith , by which we haue peace with GOD. Therefore Athenagoras o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t. de Resur mor. saye● well , I count that they haue no spirit , no conscience , no scripture , no faith in them which yeeld to too much griefe . And Hierome yet more vehemently , p p Detestande sunt istae lachrymae quae non habent modum . I do from my heart detest all excessiue sorrow , seeing it is a very hell vpon earth , and an entrance euen in this life into that wofull place where there is nothing but weeping and gnashing of teeth . Wherefore immoderate weeping is condemned , in nature , which teacheth all things ; in reason , which teacheth all men : in religion , which teacheth all Christians ; That wee must not weepe too much . Thus much of weeping too much , which is the first part , WEEPE NOT. WEEPE NOT FOR MEE , BVT WEEPE . FOR YOVR SELVES .

NOW a little of weeping too little , which is the second part . But weepe . They to whom Christ here speaketh , offended in the excesse . Therefore hee beginneth thus , weepe not . But I may well shift the words , and begin thus ; But weep . For we offend commonly in the want of weeping , seldome in the excesse . The reason is , because we lacke loue , which being three , fold , towards our selues , towards our neighbour , towards God : the greatest worke of loue towards our selues , is Repentance : towards our neighbour , is Preaching : towards God , is Prayer ; And all these require some teares . So that it wee weepe so little , as that we weepe not at all , wee weepe too little : Which we must not doe . For first , touching Repentance one sayes truly , q q Hoc ipso sunt maiores tumores , quò minores dolores . The lesser our sorrowes are , the greater are our sins . But on the other side , the heads of dragons are broken in the waters ; r r Psa 74.13 . that is , very strong , and vile sinnes are weakened and washt away with teares . That obligation which was against vs s s Coloss. 2.14 . , before it had been fastned to the crosse of Christ , was ingrossed in parchment . Now it is but scribled in paper . So that if wee blur it daily with weeping vpon it , our teares will be like aqua fortis to take out the hand-writing quite and cleane , that God shall neither reade nor see our sins . When Alexander had reade a long and tedious Epistle written to him by Antipater , wherein were diuers accusations against his mother Olympias , What , saies he , me thinkes Antipater knoweth not , that one little teare of a mother will easily blot out many Epistles . * * Ignorare videtur Antipater quòd vna matri● lachryma multas delebit ●●istolas . And certainely the teares not onely of Gods mother , but euen of euery child of God , wil much more easily blot out the memory of many sinnes , though they were before like the sinnes of Iuda , written with a pen of yron , and grauen with the poynt of a Diamond . * * Ierem. 17.1 . Therefore sayth Alcuinus , t t Lauandum est cor poenitentia lachrymis . we must wash our hearts in the troubled poole of Bethesda , u u Iohn . 5.2 . in the troubled teares of repentance . For as in a well , except there be some water in it , we cannot easily see the baggage that lieth in the bottom : so in the depth of the heart without teares we cannot see our sinnes . Teares make our sins not seene , and seene . Not seene to God , and seene to vs . God not seeing them , forgiues them ; and we seeing them , amend them . Pliny writeth , that the teares of vine-branches doe cure the leprosie . x x l. 23. initio . And so the teares of those vine-branches which are grafted into the true vine , doe cure the leprosie of sinne . S. Austin witnesseth that the Eagle feeling his wings heauy , plungeth them in a fountaine , and so reneweth his strength : y y Commen . in Psal. 103. After the same sort a Christian feeling the heauy burthen of his sins , batheth himselfe in a fountaine of teares , and so washing off the old man , which is the body of sinne , is made young againe , and lustie as an Eagle . That sinful woman , z z Luke . 7.44 . because shee loued much , therefore shee washed Christs feete with her teare● . A strange sight . I haue oftentimes seene the heauen wash the earth ; but I neuer before saw the earth wash the heauen ; yet here I see it : An earthly and a sinfull woman washeth the heauenly feet of Christ . But because shee washt Christs feete with her teares , therefore Christ crowned her head with his mercies . The prodigall childe had no sooner returned home by weeping crosse ( as we say ) and cryed peccani , but straight-wayes he was receiued . Lo yee what force there is in three syllable . a a Quantum valent tres syllabae ? Ambrosius . For God hearing a sinner in true contrition vtter but this one word of three syllables peccani , I haue sinned , b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is so in a manner charmed and inchaunted with it , that he hath no power ouer himselfe , he cannot but grant remission . Saint Peter likewise though he were an old man in years , yet he was a very child , & a prodigall child in weeping . And as his faith was so great that he lept into a sea of waters , to come to Christ ; so his repentance was so great that he lept into a sea of teares when he went from Christ . Hee wept so bitterly ( as Clemens Romanus testifieth ) that there were gutters and furrowes in his face , made with those teares which trickled downe his cheekes . And therefore sayes Cyril , c c Locum flend● recepit quem negando perdiderat . in Leuiticum . lib. 16. he recouered that place by bewailing his offence , which he had lost by denying his master . For sayth Nazianzen , d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God is more mercifull then man can bee sinnfull if he will be sorrowfull . Wherefore we may see by these examples of the sinfull woman ; of the prodigall child : of S. Peter , that weeping doth especially recommend our repentance , that we may purchase our pardon .

Touching Preaching , the voyce of a Preacher ought to be the voyce of a cryer , which should not pipe to make the people daunce , but mourne to make them weepe . Hence it is , that in the old law e e Leuit. 21.20 . none that was blinde , or had any blemish in his eye , might serue at the Altar . There are many reasons of this law : Among many , this may be one , because for that impediment in his eye , he could not well shew his inward sorrowing by his outward weeping . And when they offered vp to the Lord their first borne , who was ordinarily in euery family their Priest or their Preacher , they offered also with him , a paire of Turtle doues , or two yong Pigeons ; That paire of turtle doues did signifie a paire of mournefull eyes ; These two yong Pigeons did signify like wise two weeping eies . And at that offering they prayed for their first born , that afterward he might haue such eyes himselfe . For as Pigeons flye to their windowes , f f Esay . 60.8 . so the sincere Preacher hath no other refuge to flie vnto , but onely to his windowes , that is to his eyes , which are glazed with teares , when they weepe for the sinnes of the people . Christ Iesus is much delighted in such kinde of eies , saying so often to his Spouse , Thine eyes are Pigeons eyes . The holy Ghost also descending himselfe in the forme of a doue . And the Prophets like doues vpon the waters which are washt with milk , and remaine by the full vessels g g Cant. 5.12 . vsually receiued their prophesies besides riuers . As Ezekiel beside the riuer Cobar , Daniel beside the riuer Tygris , the Baptist beside the riuer Iordan . Yea also they preached their prophesies , not so much with words , as with riuers of teares . The Prophet Dauid was so valiant , that he ouercame a mightie huge Giant , and tare a Beare in peeces , as easily as if it had beene a Kid , and slew a fierce Lion with no other weapon , but only with his naked hands , and diuers other times like a violent whirlwinde bare downe all before him : Yet when hee came to preach , he was so soft-hearted , and so tender-eyed , that he sayd , Mine eyes gush out riuers of water , because men keepe not thy law . O that my head were full of water , saith Ieremie , and mine eies a fountain of teares . I protest ( saith Paul , that for these three yeeres I haue not ceased to warne euery one of you with teares day and night . For indeed , as Austin witnesseth , there is more good to be done with sighing , then with speaking ; with weeping then with words . h h Plus gemitibus , quàm sermonibus , plus fletu , quam affatum . And Prosper saith , That a Preacher must seeke not his owne praise , but the peoples profit , in sorrowing for their sinnes . And Ierome saith , i i Non plausum sed planctum . That the Preacher is most highly commended , not when the people clap k k Sint eorum lachrymae tuae landes . their hands , but when they knock their brests . Wherfore as it is an Idoll , and no God , which hath eyes and seeth not : so he his rather an Idoll shepheard , then a godly pastour , which hath eyes & weepeth not more or lesse , one time or other in preaching to the people .

Touching Prayer , Saint Iames saith , The prayer of a iust man preuaileth much , if it be feruent , For a feruent prayer commeth from a feruent spirit , which is wholy inspired with that holy spirit who maketh request in vs , and for vs , with sighes and grones which cannot be expressed . As it is in one of the Psalmes , l l Psal. 147.18 . He sendeth forth his word and melteth them , hee breatheth forth his spirit , and the waters flow . Hee sendeth forth his word , and breatheth forth his spirit , when the Holy Ghost moueth vs to pray . Hee melteth them , and the waters flow , when teares trickle downe from our eyes . For as a seething pot runneth ouer : so sayes a holy heart ( seething as it were ) like a pot , and boyling in feruent prayer , m m Psal. 42.4 . I poure out my soule within mee . According to that of Austin , n n Quo quisque sanctior , eo eius in orando ●ictu : vberio● . The more holy and deuout a man is , the more will he be sure to weepe in his prayer . And no maruell that hee doth weepe in praying , which doth pray for weeping . Grant , O Lord , sayes the same Father , that I may haue a fountaine of teares then especially when I offer vp to thee my prayers and supplications . o o Da mihi lachrymarum fontem , tum praecipue , cum preces & orationes tibi affero . Manualis cap. 11. For the Oliue tree is most aboundant in fruit when it distilleth . And so a Christian is most plentiful and powerfull in praier when hee weepeth . Hereupon King Dauid saith , I am as a greene Oliue tree in the house of the Lord . And our Sauiour himselfe went often to the mount of Oliues , where he offered vp prayers and supplications , with strong crying and teares . And therefore he willeth vs also , to haue faith as a graine of mustard-seed . Now mustard-seede hath his name in Greeke , p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because it makes the eyes weepe . So that he which in praier hath faith as a graine of mustard-seed , hath such a faith as makes his eyes weepe . And then Christ sayes to him , Thou hast wounded my heart with one of thine eyes : If with one then much more with both . For as Synesius testifieth , weeping is more piercing , and more forcible to perswade God , and euen to wound his heart , then all the eloquence , then all the rethorick in the world . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Cyprian saies , When the spirit of man sendeth out sighes in praier , then the spirit of God giues grace . And r r Cum spiritus hominis suspirat , spiritus D●i aspirat . Ambrose , God looketh when wee pray , that wee should poure out our teares , that hee might poure out his mercies s s Expectat lachrymas nostras vt profundat pietatem suam . De poenit l. c. 4. . As for example ▪ Anna , Samuels mother , in the bitternesse of her soule wept sore when she prayed . Looke how salt vapours arise out of the sea , which afterward are turned into pleasant showes : so out of the sea of her sorrowfull soule did arise sobs and sighes , like salt vapours , which immediatly were turned into a sweet shower of teares . Therefore God heard her prayer , and sent her a sonne . The rather , because this weeping , the more bitter it was to her , the more sweet it was to God . So Iacob wrastled with God , and preuailed against God t t Gen. 32.28 . . But the Prophet Ose sheweth , that his wrestling was by weeping , and his preuailing was by praying v v Osee 12.4 . . So Ezechias being sicke , prayed ; praying , turned him toward the wall and wept ; and then with weeping , as with gunshot , he battered downe that partition wall of his sinnes , which kept Gods louing countenance from him . Therefore sayes the Lord to him , I haue heard thy Prayer , and thy teares . A strange speech : I haue heard thy prayers , that I vnderstand well enough ▪ But , I haue heard thy teares . What should bee the meaning of this , trow you ? Haue teares tongues , I maruell , or can they speake , that they may be heard ? yea surely I dare be bold to say it . The cloud-cleauing thunder of the Almightie cannot make such a ratling sound , and such a roaring noyse in the eares of man , as our teares doe in the eares of God . Therefore Dauid both before he had prayed , x x Psal. 141.1 . desireth God to heare the voyce of his crying , and also after he had praied , y y Psal. 6.8 . thanketh God because hee had heard the voyce of his weeping . For indeed hee himselfe also sayes of himselfe , z z Psal. 102.10 . I mingled my drinke with weeping . And where was this drinke of his , but in that cup of which he sayes in another place . a a Psal. 116.13 . I will take the cup of saluation ( or of praier & thanksgiuing ) and call vpon the name of the Lord . So that Dauid mingling his drinke with weeping ▪ mingled his prayer with weeping . Wherefore as Elizeus did cast salt into the waters of Iericho , to make them sweet : so must we salt and season our prayers with teares , to make them sauorie and delightsome to God . A man can neuer loue himselfe aright , that doth not sometimes weepe in repentance : nor his neighbour ( if he be a Preacher ) that doth not sometimes weepe in repentance : nor God , that doth not sometimes weepe in Praier . So that wee must not be like the Stoicks , which were neuer at all moued . Then we shall weepe to little , as is proued in this second part . BVT WEEP . WEEP NOT FOR ME , BVT WEEP FOR YOVR SELVES .

THE third part is next , Weepe not . But weepe . Which noteth , seeing both the excesse and the want are to be eschewed , that therefore the true meane , which wee must keepe in weeping , consisteth in an equall intermingling of these two extremities . Weepe not , But weepe both together , Weepe not , sayes hee . Too much is contrary to nature . But weepe , too little , is contrarie to repentance . Weepe not , too much is contrarie to reason . But weepe , too little is contrarie to Preaching . Weepe not , too much is contrary to religion . But weepe , too little is contrary to prayer . Saint Paul chargeth Timothie to be instant in season and out of season . First in reason , then out of season . Teaching thereby , that vnseasonable opportunitie is better then seasonable importunitie . Yet to keepe a meane in exhorting , that wee must as well vse importunitie sometimes , so it bee in season , as take an opportunitie alwayes , though it be out of season . Euen so saies our Sauiour here weepe not , but weepe . First weepe not : then , but weepe . Teaching thereby , that not to weepe , is better then to weep ; yet to keepe a meane in weeping , that we must , as well sometimes in not weeping , weepe , as alwaies in weeping not weepe . For the Apostle saith , That they which reioyce , must be as though they reioyced not , and they which weep must be as though they wept not . They which reioyce , must be as though they reioyced not ; because saith Gregory , b b G●●undium huius vitae , vna acerba . In. c. 28. Iobi . All the ioy the godly haue in this life , is as a sowre grape gathered out of time . And Ambrose , c c Non solum dolor , sed & laetitia habet suas lachrymas . The children of God , not onely in sorrow , but euen in ioy also sometimes shed teares . They reioyce as though they reioyced not . And they which weepe must be as though they wept not , because , saith Macatius , d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homil. 1. Euen teares are a comfort to the righteous . And Ambrose againe , e e Est pijs affec . ib. quaedam etiam flendi voluptas . De obitu Valentiani p. 449. To them that are well affected weeping is a very great delight : They weepe as though they wept not . Wherefore as certaine apples haue a sowrish sweetnesse , and some old wines haue a sweetish sowrnesse : so both our sorrow must bee ioyfull , and our ioy must be sorrowfull . Our sorrow must bee ioyfull ; as Christ did weepe vpon Palme-sunday . Christ did weepe ; There is sorrow . Vpon Palm-sunday ; There is ioy . And our ioy must be sorrowfull ; as the Israelites did eate the sweet Easter lambe with sowre hearbs . The sweet Easter lambe ; There is ioy : Weepe not . With sowre hearbes ; There is sorrow . But weep . Weepe not . This is a fiery speech , as when S. Iohn sayes , that Christs eyes are as a flame of fire , f f Reuel. 19.12 . that is , subiect now to no weeping . But weepe . This is a watry speech , as when Dauid sayes , I water my couch with my tears . So that if we would reconcile these speeches together , we must reconcile fire and water together . Gregory obserueth , that in the raine-bow there are two colors , red which resembleth fire , and blew which resembleth water . g g In arcu eodem color ignis & aquae simul ostenditur : quia ex parte caeruleus , ex parte rubicundus : vt vtriusquae indicij testis sit , vnius videlicet faciendi , & alterius facti . Homil. 8. in Eze. Redde , that we might not weepe , beholding the fire which shall burne when Christ shal iudge the world : and blew , that wee might weepe , beholding the water which did flow when God did drowne the world . Therefore as there be two colours , red and blew in one Raine-bow : So there must be two affections , ioy and sorrow in one heart . This the wisedome of our Ancestors seemeth to insinuate , euen in the apparrell which they haue apointed to be worne at this solemnity . For the chiefe Magistrates of the Citie this day , weare scarlet gowns , which is a kind of red like fire ; but to morrow they weare violet-gowns , which is a kind of blew , like water . Wherefore the colours of the rainebow which we see in your attire , doe admonish you and vs all , that ioy and sorrow haue such an entercourse in this life , that though this day wee weepe not , yet to morrow perhaps we cannot but weepe . This day wee reade Salomons Songs , to morrow peraduenture we may reade leremies Lamentations . Now in Elias his sacrifice , there were not only the colours of fire and water , but euen fire and water indeed h h 1 Reg. 18.38 . . Insomuch as the fire of the Lord consumed and licked vp the water of the Altar . And assuredly our sorrowfull soule will be a most acceptable sacrifice to God , as Elias his sacrifice was , if we haue both the fire of Aetna , and the water of Nylus , so as the ardent fire of faith wel nie consume , & almost burn vp the flowing streame of loue . * * In Epiro sac●● fons est frigidus vltra omnes aquas , & spectatae diuersitatis . Nam si in eum ardentem demergas facem , extinguit , si procul ac sine igne admou●as , suopte ingenio inflammat . Solinus Poly. c. 12. Austin reporteth , that there is a fountain in Epirus which not onely putteth out torches that are lighted , but also lighteth torches that are put out . i i De Ciuitate Dei . lib. 25. c. 3. Fulgosus likewise reporteth , k k Mirum fontem dicere debemus , apud Gratianopolin Gallicam vrbem . Nam quamuis caletes aquas non habeat , tamen simul cum ipsis aquas flammas persaepeemittit . Fulgosus lib. 1. non longè à fine . that there is another fountaine neere Grenoble , a Citie in France , which although it haue not hot waters , as a Bath , yet oftentimes together with bubbles of water , it casteth vp flames of fire . The fountaine of teares that is in our eies must be like these two fountaines . As the Psalmist witnesseth . When my sorrow was stirred ( sayes he ) my heart was hot within mee , and while I was musing , the fire kindled . l l Psal. 30.3 . When my sorrow was stirred . There is the first fountaine , My heart was hot within mee . There is the Torch lighted . And while I was musing . There is the other fountaine . The fire kindled . There is the flame burning . Whereupon one sayes fitly . Our eies must neither be drowned , nor dry m m Nec fluant oculi , nec ●icci sint . Seneca . . If they want fire , they will be drowned . If they want water , they will be dry . Wherefore , both weepe not , and but weepe ; both fire and water must goe together , that our eyes bee neither drowned nor drye . And this is the right moderation wee must keepe in weeping , as appeareth in this third part , WEEPE NOT , BVT WEEPE both together . Weepe not for mee , but weepe for your selues .

THe fourth part followeth , For Mee . Weepe not too much for my death . For the death of Christ is the death of Death : the death of the Diuell : the life of Himselfe : the life of Man . The reason of all this is his innocencie and righteousnesse , which makes first , that as the life of Christ is the life of Life , so the death of Christ is the death of Death . Put the case how you please , this is a most certaine truth , that the gate of life had neuer bin opened vnto vs , if Christ who is the death of Death , had not by his death ouercome death . a a Mors mortis morti mortem nisi morte dedisset , coelestis vitae i●nus ●lausa foret . Therefore both before his death he threatneth and challengeth death , saying , b b Osee 13.14 . O death , I will bee thy death : and also after his death , hee derideth and scorneth death , saying , c c 1 Cor. 15.15 . O death thou art but a drone , where is now thy sting ? d d Sic Iohannes Pistorius Erasmi Roterodami affinis , igni cremandus dixit , O mors vbi est tua victoria ? Aske 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 doe now contemne thee , wheras Kings and euen tyrants did before feare thee ? Death ( I warrant ) will answer you , that the only cause of this is the death of Christ . Euen as a Bee stinging a dead body , takes no hurt , but stinging a liue body many times looseth both sting and life together ; in like manner , death so long as it stung mortall men only , which were dead in sin , was neuer a whit the worse : but when it stung Christ once , who is life it selfe , by and by it lost both sting and strength . Therefore as the brasen serpent was so farre from hurting the Israelites , that contrariwise it healed them : after the same sort , death is now so far from hurting any true Israelite , that on the other side , if affliction , as a fiery serpent , sting vs , or if any thing else hurt vs , presently it is helped and redressed by death . Those which will needes play the hob-goblins , or the night-walking spirits ( as we call them ) all the while they speak vnder a hollow vault , or leape forth with an vgly vizard vpon their faces , they are so terrible , that he which thinks himselfe no small man , may perhaps bee affrighted with them : But if some lusty fellow chance to steppe into one of these , and cudgell him wel-fauouredly , and pull the vizard from his face , then euery boy laughes him to scorne . So is it in this matter . Death was a terrible bulbeggar ; and made euery man afraide of him a great while ; but Christ dying , buckled with this bulbeggar , and coniured him ( as I may say ) out of his hollow vault , when as the dead comming out of the graues , were seene in Ierusalem , and puld the vizard from his face , when as he himselfe rising , left the linnen clothes which were the vizard of death , behinde him . Therefore as that Asse called Cumanus Asin●s , ietting vp and downe in a Lyons skinne , did for a time terrifie his master ; but afterwards being descried , did benefit him very much ; Semblably death stands now like a silly Asse , hauing his Lyons skin pulled ouer his eares , and is so farre from terrifying any , that it benefits all true Christians , because by it they rest from their labour , and if they be oppressed with troubles or cares , when they come to death they are discharged ; death as an Asse doth beare these burthens for them . O blessed , blessed bee our Lord , which hath so disarmed death that it cannot do vs any hurt , no more then a Bee can which hath no sting ; nay rather it doth vs much good , as the brasen serpent did the Israelites : which hath so dismasked death , that it cannot make vs afraid , no more than a scar-bug can which hath no vizard ; nay rather as an Asse beareth his masters burthens , so death easeth and refresheth vs . This hath Christ done by his death . Hee that felleth a tree vpon which the Sun shineth , may well cut the tree , but cannot hurt the Sunne . He that poureth water vpon Iron which is red hot , may well quench the heate , but hee cannot hurt the Iron . And so Christ the Sun of righteousnesse did driue away the shadow of death : and as glowing Iron was too hot and too hard a morsell for death to disgest . All the while Adam did eate any other fruit which God gaue him leaue to eate , he was nourished by it : but when he had tasted of the forbidden tree , he perished . Right so , death had free leaue to deuoure any other man , Christ onely excepted , but when it went about to destroy Christ , then it was destroyed it selfe . Those barbarous people called Cannibals , which feed only vpon raw flesh , especially of men , if they happen to eate a peece of roasted meat , commonly they surfe● of it , and die . Euen so the right Canniball , the onely deuourer of all mankinde , Death I meane , tasting of Christs flesh , and finding it not to be raw ( such as it was vsed to eate ) but wholsome and heauenly meate indeede , presently tooke a surfet of it , and within three dayes died . For euen as when Iudas had receiued a sop at Christs hand , anon after his bowels gushed out . In like sort , death being so saucie as to snatch a sop ( as it were ) of Christs flesh , and a little bit of his body , was by and by , like Iudas , choaked and strangled with it , and faine to yeeld it vp againe , when Christ on Easter day reuiued . Death I wisse , had not beene brought vp so daintily before , nor vsed to such manner of meate , but alwayes had rauined either with Mithridates daughters vpon the poyson of sin , or else with Noahs Crow vpon the carrion of corruption . Wherefore now , saith Fulgentius , e e Mors Christum gusta●it , sed non deglutiuit . death did indeed taste of Christ , but could not swallow him vp , nor digest him . Contrariwise Christ as soone as euer hee had but a little tasted of death , f f Heb. 2.9 . est-soones hee did deuoure death , hee did swallow vp death in victory : And so the death of Christ by reason of his righteousnesse is the death of Death .