A most excellent and heauenly sermon vpon the 23. chapter of the Gospell by Saint Luke. The text. Luke 23.28. Weepe not for me, but weepe for your selues.

LVKE . 23. 28. Weepe not for me , but weepe for your selues .

RIght Honourable , right Worshipfull , and welbeloued : 4. sorts of people were about Christ , when Christ was about his passion : The first were executioners , which tormented him : the second sort were Iewes , which mockt him : the third were lookers on , who markt him : the fourth were welwillers , who lamented him . Now , although it is like , that amongst these his welwillers , diuers godly men wept for him , as Ioseph of Arimathea , Gamaliel , Nicodemus , and such like , yet it is certaine that more women wept then men . More women wept then men , partly by the permission of men , who thought that the womens weeping , came rather from weakenes in themselues , then for loue towardes Christ ; and partly by the prouidence of God , who suffered more women to weepe then men , that the women who bewailed Christ his death , might condemne the crueltie of the men that procured it . Now the women wept also more then the men , either of a naturall affection , or els of a voluntarie disposition , naturally subiect to many either affectionate passions , or passionate affections . But touching these women , that which otherwise was naturall in them was here voluntarie : for the sinne of a woman was the ruin of a man . Therefore these women willingly wept the more , that though a woman did most in the second death of the first Adam ; so she may do least in the first death of the second Adam : For it was Eue a woman , who betrayed the first Adam with an apple , and caused him to sinne : but it was Iudas a man , who betraied the second Adam with a kisse , and caused him to dye . Wherefore principally indeede , Christ speaketh to the women , because both more women wept then men , & the women also wept more then the men , more women more weeping : yet indifferently he speaketh to all his deare friends , Weepe not for me , but weepe for your selues . At the first the woman began in disobedience , and tempted Adam to eate of the forbidden fruite : yet since , women ( as Mary Magdalene , and Mary the Virgin , and the women here with diuers others ) haue farre exceeded men in all obedience , vnto them rather then vnto men he turneth his speech , and yet saith generally , Weepe not for me , but weepe for your selues . In which sentence wee may obserue as many parts as there bee words , eight words eight parts . The first is , Weepe not , ( that is ) weepe not too much . The second , but weepe , ( that is ) weep not too little . The third , weepe not but weepe , both together . Fourthly , for me , not too much for my death . Fiftly , for your selues , ( that is ) not too little for your owne liues . Sixtly , for me for your selues , both together . Seuenthly , Weepe not for me . Eightly , Weepe not for me , but weepe for your selues . God graunt that our harts may be so affected with the consideration of these excellent matters , as they may bee most to the encrease of our comfort in him , and his glorie in vs .

1. Weepe not , &c. When Iairus ( ruler of the Sinagogue ) wept bitterly for the death of his daughter , Luk. 8. 52. Christ sayd vnto him , Weepe not . When Rachel wept and would not be comforted for the losse of her sonne Beniamin , seeing so few of her children left , Iere. 31. 16. the Lord sayd vnto her , Weepe not . When a poore widow wept for the death of her only sonne , Luk. 7. 3. Christ sayd vnto her , Weepe not . And so Christ here seeing many Iairus , many Rachels , many widowes , weeping for the son of God , sayd vnto them , Weepe not . Forbidding therby immoderate weeping , which is condemned in nature , in reason , Psalm. 65. 12. and in religion : In nature , the earth when it reioyceth in haruest , then it is couered with corne : but when it hath to too sorowfull a countenance , & forelorne in the winter , then it is fruitles and barren . The water when it is quiet and calme , bringeth in all manner of Marchandize : but when the sea stormes and rores too much , Esay 23. 1. then the very shippes doe howle and crye . The ayre looking brightly and cheerefully , refresheth al things : but weeping too much , that is , rayning too much , as in Noahs his floud , Gen. 7. 12. it drowneth the whole world . The fire being sprinkled with a little water , burneth more cleerely : but if wee cast too much water into the fire , it will neither giue heate nor light . The eye it selfe hath twise as many drie skinnes , like sluces to stop vp the course of teares , as it hath moyst humours like channels to let them flow forth . If all the bodie were an eye , and there were not eares in it , where were then the hearing ? If all the eye were a moyst humour , and there were no drie skins in it , where were then the seeing ? Seeing then too much weeping is in the earth , barrennes ; in the water , shipwracke ; in the ayre , an inundation ; and too much water putteth out the fire , and in the eye blindnes ; certainly if the earth could speake , and the water speake , and the ayre speake , and the fire speake , and the eye speake , they would all sing a song of fiue parts , and say together , We must not weep too much . Mulsi nimium ingratum est : 2. which is thus translated in Prouer. 20 27. It is not good to eate too much honey : and if it bee not good to eate too much honey , it is naught to eate too much wormewood . One sayth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teares are like precious stones : and as the Egyptian pearles which wee commonly call vnions , which grow but one by one , not one vpon another ; so teares must bee like these vnions , shed easily one by one , not one vpon another . Seneca sayth , that that which wee must doe daylie , we must doe it moderatly : so that , if wee cannot quite stop the issue of our teares , as she in the Gospell could not of her bloud : yet wee must weepe so to day as we may weepe to morowe , and keepe teares alwaies in store , for some other occasion . For we knowe that Heraclitus when hee had wept , and sowsed himselfe in sorrow al his life time , at length dyed of a dropsie : and so ( as I may say ) drowned himselfe in his owne teares : and Niobe by ouermuch weeping , was turned into a stone , euen as Lots wife by looking backe vnto Sodom , was turned into a piller of salt . It was one of Pythagoras his poesies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : not to eate the heart , but too much heauines eateth the heart of man : which is thus expounded , Prouer. 25. 20. As a moth fretteth a garment , and the worme eateth the wood , so heauines hurteth mans heart . Now , if we must not eate vp the heart of any other thing with our teeth , much lesse must we eate vp our owne heart with our teares . Therefore euen blind reason , such as the heathen haue had , doth yet cleerely see this , that wee must not weepe too much .

But religion goeth yet a step further : For when God had placed man in the garden of Eden , which is the garden of pleasure , he did indeed prouide all things therein which might pleasure him , his wife who was equal to him , to accompanie him , all other creatures farre inferiour vnto him , the earth to tread on , and to yeeld him encrease , the trees that did stand about him , the riuers that did runne besides him , golde to trample on , pearles to looke on , the beasts to name them ▪ the hearbes which he did feede on , and the flowers which he did smell to , all these serued for his delight and ioy : but afterward when sentence was proceeded against the man , that he should liue in sorrow about the fruits of the earth : and against the woman , that she should haue sorrowe about the fruite of her wombe : yet it pleased God to asswage and sweeten our sorrowes with diuers singular comforts . As first , we haue the Holie ghost , who is our onely comforrer : next , a good conscience , which is a continuall feast : next , the holie scriptures , which are as it were another paradise ▪ lastly , an vnfained faith , by which wee haue peace with God . Therefore Athanagoras sayth well , I account that many haue no spirit , no conscience , no scripture , no faith in God , that yeelde too much to griefe And Ierome yet more plainly , I doe in mine heart abhorre all excesiue sorrowe , seeing it is a very hell vpon earth , and an entrance euen in this life into that wofull place where there is nothing but weeping and gnashing of teeth . So that immoderate weeping is condemned in nature , which teacheth al 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 .

Now a little of weeping too little , which is the second part , but weepe . They to whome Christ spake at first offended in the excesse , therefore he beginneth thus , weepe not , but I might well shift the words and begin thus , but weepe , for wee offend altogether in the want of weeping , seldome in the excesse . The reason is , because we lacke charity , which being three fold , the greatest worke of true charitie towards our selues , is repentance : towards our neighbours , is preaching : towards God , is prayer , and all these require teares : so that if wee weepe so little as that wee weepe not at all , we weepe too little , which we must not doe . For the first , touching repentance , one sayth plainly , Lauandum est cor interdum in lachrymis poenit entiae : The lesser our sorrowes are , the greater are our sinnes : but on the other side , Psal. 74. 13. The heads of dragons are broken in the waters : that is , verie stronge and vile sinnes are weakned and washed away with teares . That obligation that was against vs , Coloss. 2. 14 before it was fastned to the crosse of Christ , it was written in parchment , now it is written in paper : so that , if we blur it with dayly weeping vpon it , our teares will be like aqua fortis to take out the handwriting quite , that God shall neither reade , nor see our sinnes . Therefore sayth one , wee must wash our heartes in the troubled poole of Bethesda , in the troubled teares of repentance : for as in a well ( except there be some water in it ) wee cannot easily see the baggish that lieth in the bottome , so in the depth of our heart wee cannot see our sinnes without teares . Teares make our sinnes seene , and not seene ; not seene to God , and seene to vs : God not seeing them , forgiues them ; wee seeing them , amend them . Austine in the beginning of his 25. booke , writeth that the teares of the vine branch doe cure the leprosie : and so the teares of these vine branches which are grafted into the true vine , doe cure the leprosie of sinne . That sinfull woman , because she loued much , shee washed Christ his feete with her teares : a strange sight . I haue oftentimes seene the heauens wash the earth : I vnderstande that well enough , but I neuer sawe the earth wash the heauen , yet here I see it , an earthly and a sinfull woman , washed the heauenly feete of Christ . But because shee washed Christ his feete with her teares , therefore Christ crowned her head with his mercies . The prodigall sonne had no sooner turned home by weeping crosse , and cryed peccaui , but straight way hee was receiued . Ambrose saith , see what force there is in three sillables . Chrysoftome saith , God hearing a sinner in true contrition vtter but this one word peccaui , I haue sinned , is in a manner so charmed and inchaunted with it , that he hath no power ouer himselfe , he cannot but graunt remission . Saint Peter likewise ( saith Chrysostome ) did recouer that place by bemoning his offence , which hee had lost by denying his master . For sayth Nazianzen , God is more mercifull then man can be sinfull , if man will bee sorrowfull . Wherefore wee may see by this example of Saint Peter , that weeping is the best salt-peter to relish our repentance , that wee may get our pardon . Touching preaching , the voice of a Preacher should bee the voice of a crier , which should not pipe to make the people daunce : but mourne to make the people weepe . Hence it is , that in the old lawe none which were blind or had any blemish in his eye , might serue at the Altar . And when they offered their first borne , who was ordinarily in euery familie , their Priest or their Preacher , they offered with him a paire of turtle doues , or two yong pigeons : which doues did signifie a paire of mournfull eyes , and these two young pigeons did signifie likewise two weeping eies : and at their offering they prayed for their first borne , that afterwardes hee may haue such eyes himselfe . For as pigeons flie to their windowes , Esay 60 ▪ 8. So the godly preacher hath no other refuge to flie vnto , but onely to his windowes : that is , to his eies that are glased with teares , when he weepeth for the sins of the people . Christ is much delighted in these kinde of eies , saying so often to his spouse , Thy eyes are like pigeons eyes . The holy Ghost also descending himselfe in for me of a doue , and the Prophets vsually receiued their prophesies by riuers sides , as Ezechiel had his prophesie deliuered him by the riuer Cobar , Daniel beside the riuer Tigris , Iohn the Baptist besides the riuer Iordan : yea also many preached their prophesies not so much in wordes as in riuers of teares : Mine eyes gushed with riuers of waters , ( sayth Dauid ) because men keep not thy law : Oh that my head were full of water ( sayth Ieremie ) and mine eies a fountaine of teares : I protest sayth Paul , that for these three yeares , I haue not ceased to warne euery one of you with teares day and night : For indeede as Austine sayth , There is more good to bee done with sighing then with speaking , with weeping then with words , Prosper sayth that a Preacher must seeke non plausum sed planctum , not his owne praise , but the peoples profite in mourning for their finnes : and Hierome sayth , that the Preacher is most highly commended , not when the people clap their hands , but when they knocke their bteasts : wherefore as that is an Idoll and no GOD that hath eyes and seeth not , so he is an idle shepheard , and no louing Pastor , who hath eyes and weepeth nor somtimes in preaching to the people .

3. Touching prayer Saint Iames sayth , That the prayer of a iust man preuaileth much if it be feruent , for a feruent prayer commeth from a feruent spirite , which is wholly inspired by the holy spirite , who maketh requests in vs and for vs , with sighs and groanes which cannot be expressed : as it is Psalm. 147. 18. He sendeth out his word and melteth them , hee breatheth out his spirite , and the waters flowe : he breatheth out his spirit when the holy Ghost moueth vs to prayer , and the waters flow , when the waters trickle downe from our eyes : for as a seething pot runneth ouer , so is an holy hart in prayer . The Oliue tree is most abundant in fruite when it is distilled , and a Christian is most plentifull and powerfull in prayer when hee weepeth : whereupon 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 hee offered vp prayers and supplications with strong crying and teares : and therefore hee willeth vs also to haue faith as a graint of mustered seed : now musterd seede you know makes the eyes weepe , so that hee which in prayer hath faith like a graine of musterde seede , hath his eyes also as the fish-pooles of Heshbone : and there Christ sayth as it is in Cantic. 4. 9. Cant. 7. 5. Thou hast wounded my heart with one of thine eyes : it with one , then much more with both . For as Synesius sayth in his 67. epistle , weeping is more flexible , more forcible to perswade God ▪ and euen to wound his heart , then all the eloquence , then all the Rhetorike in the world . Cyprian sayth , quando spiritus hominis aspirat , spiritus Dei suspirat : When the spirit of man sendeth out sighes in prayer , then the spirit of God giueth grace . And Ambrose sayth , God lookes that we shuld powre out our teares , that hee might poure out his mercies : As Ezechias lying sicke prayed , and praying turned himselfe towardes the wall and wept : and so with weeping as with gunne shot hee battered downe that partition wall which kept Gods countenan e from him : therefore GOD sayd to him , I haue heard thy prayers 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 , or can they speake ? yes indeede I dare bee bold to speake it , the thunder of the Almighty cannot make such a mightie sound , such a noyse in the eares of man , as the teares of man doe in the eares of God , Psalm. 39. 12. Therefore Dauid both before he had prayed , desired God to heare the voice of his teares : and also after hee had played , Psal. 6. 8. Hee thanked God , because he had heard the voyce of his weeping : for indeede hee also himselfe saith of himselfe , Psalm . 109. I mingled my drinke with weeping : and where was this drinke of his but in the cuppe of which hee saith in another place , I will take the cuppe of saluation , and call vpon the name of the Lord : and as Dauid mingled his drinke with weeping , so he mingled his prayer with weeping . Wherfore as Elizeus cast salt into the waters of Iericho , to make them sweet , so must wee salt our prayers with teares to make them sauorie and delightsome to God . A man can neuer loue himselfe aright , if hee do not sometimes weepe in repentance , nor his neighbour , that doth not sometimes weepe in preaching , nor God , that doth not sometime weepe in prayer : so that wee must not bee like the Stoickes which were neuer moued , then wee shall weepe too little , as this second part sheweth : But weepe .

The third parte is , Weepe not but weepe . Which noteth , seeing both the excesse and defect are to be eschued , that therefore the true meane which wee must keepe in weeping , consisteth in this equal intermingling of these two extremities . Weepe not but weepe , both together , weepe not too much saith he , for that is contrarie to nature , but weepe too little is contrarie to repentance , weepe not too much , for that is contrarie to reason , but weepe too little , is contrarie to preaching ; weepe not too much , for that is contrarie to religion , but weep too little is contrarie to prayer . Saint Paul charged Timothie to be instant in season & out of season , first in season , then out of season , teaching thereby , that that vnseasonable oportunitie is better then seasonable importunitie , yet to keepe a meane in exhorting , that we must as well vse importunity sometimes , so it bee in season , as to slack an opportunitie alwaies , though it be out of season . Euen so saith our Sauiour here . Weepe not , but weepe , first , weepe not , then , but weepe : teaching thereby , that not to weepe , is better then to weepe , yet to keepe a meane in weeping , that wee sometimes in not weeping , weepe , as alwaies in weeping not , weepe . For the Apostle sayth , that they which reioyce must be as if they reioyced not : and they that weepe , as though they wept not . They which reioyce , must bee as if they reioyced not , because ( sayth Gregorie , writing vpon the 27. of Iob ) all the ioy which the godlie haue in this life , is as a sower grape gathered out of time . And Ambrose sayth , the children of God , not only in sorrowe , but in ioy , shed teares , they reioyce as though they reioyced not . And they that weep must be as if they wept not , because ( saith Macarius in his 5. Homilie ) euen teares are a confort to the righteous . And Ambrose again : to them that are well affected , weeping is a great delight , they weep as though they wept not . Therefore as certaine heauenvly apples haue a sweetish sowernes , and some old wines haue a sowrish sweetnes : so our sorrow must be ioyfull , and our ioy sorrowfull : our ioy must be sorrowful , as when Christ wept , there is a sorrowfull ioy : but Christ wept vpon Palme Sunday , there is a ioyfull sorrowe . For ioyfull sorrowe : When the Israelites eate the Paschall Lambe , there is a ioyfull sorrowe : but they eate it with sower hearbes , there is a sorrowful ioy . We must bee as weeping , and yet alwayes reioycing : and wee must be as reioycing , and yet alwaies weeping , and ioyne both together , Weepe not , but weepe . Weepe not : This is a fierie speech , as when S. Iohn sayth , Reu. 19. 11. That Christs eyes were as a flame of fire , that is , subiect now to no weeping : But weep , this is a watery speech , as when Dauid sayth , I water my couch with my teares : so that if wee could reconcile these two speeches together , wee must reconcile fire and water together . In Elias his sacrifice , 1. King . 18. 38. there was both fire and water : so that the fire of the Lord consumed and licked vp the water of the Altar . And assuredly , our sorrowfull spirit will be a most acceptable sacrifice to God , as Elias his sacrifice was , if we haue both the fire of Aetna , & the water of Nylus : so that the ardent fire of faith will well nigh consume , and almost burne vp the flowing streame of loue . Augustine in his 21. booke De ciuitate Dei , cap. 5. writeth , that there is a fountaine in Epirus , which not onely putteth foorth torches that are lighten , but also lighteth torches that are put out . Fulgentius likewise doth report , that there is an other fountaine in France with boyling much , casteth vp flames of fire . The fountaine of teares which is in our eyes , must bee like to these two fountaines , as we may see Psal. 39. 2. and 3. When my sorrow was stirred , my heart was hot within me : there is the torch lightened . And while I was musing the fire kindled . When my sorowe was stirred , there is the first fountaine , my heart was hot within me , there is the torch lightened , and while I was musing , there is the other fountaine , the fire kindled ▪ there is the flame burning . Whereupon one sayth fitly , Nec fluant oculi , nec siccent : Our eyes must neither bee drowned , nor drie : if they want fire , they will bee drowned : if they want water , they will be drie . Therfore , weepe not but weepe : fire and water must goe together , that our eyes be neither drowned nor drie . And this is the right moderation which we must keepe in weeping , as appeareth in this third part : Weepe not , but weepe , both together .

The fourth part followeth , for me , not too much for my death , for the death of Christ is the death of death , the death of the diuell , the life of himselfe , and the life of mankind : the reason of all this , is innocencie and righteousnes which maketh first , that as the life of Christ is the life of life , so the death of Christ is the death of death . Therfore both before his death he chalengeth and threatneth death , saying , Oh death I will be thy death : and also after his death hee derideth & scorneth death , Oh death thou art a drone , where is now thy sting ? Aske death any of you I pray you , and say , death howe hast thou lost thy sting ? how hast thou lost thy strength ? what is the matter that very children doe now contemne thee , whereas Kings & euen tyrants did before feare thee ? Death will answere , that the onely cause of this , is the death of Christ . When a Bee stingeth a dead bodie hee taketh no hurt , nor loseth his sting : but stinging aliue bodie , oftentimes loseth both his sting and his life too : so death stinginge vs had no harme , but kept his sting still , and tooke hart of grace therby : but when Christ the life of vs all had been once stinged , the sting and strength of the diuel was taken cleane away . Oh blessed king and Lord of all , who hast so disarmed death that it can doe vs no harme . Before , death was much like a Bugbegger which they fray children with , who being masked , iettes it about vp and downe , and makes all the people afraid of him , vntill such time as some one lustie fellowe amongst the rest , steps to him and takes a good staffe & cudgelleth him well fauouredly , & puls his vizarde from his face , & makes him knowne to the whole world : and then whereas before lustie and tawle men were afraide of him : now euery childe mockes him and laugheth him to scorne , and stand pointing at him . Oh Blessed Christ , who by thy death hast thus dismasked death . Christ was layd in the dust for starke dead , and the diuell trampled vpon him : but hee vpon Easter daie started vp , and like a lyon of the tribe of Iuda , he trampled the souldiers the diuels apes vnder his seete : as apes at the first play with the lyon and the libard , still thinking them to bee asleepe , vntill they trample and treade him vnder their feete . As the Chameleon spying a serpent sitting vnder a tree , getteth vp into the same tree , and letteth downe a fine thread out of his mouth , smaller then the spiders thread with a drop of blood at the bottome , more cleere then any pearle , which falling on the serpent killeth him . So Christ like a Chameleon climeth vp into the tree of his crosse , and seeing the diuell that olde serpent sitting vnder the tree , lets downe a threade with blood at the bottome thereof , more cleerer then any pearle , the least drop whereof straight way killeth the diuell . Christ standing afore at the tree of his crosse , cloathed himselfe in a blood red garment , whom when the diuell saw , he ranne swiftly against Christ with his hornes , Christ perceiued him steppeth aside , and so the diuell runneth his hornes into Christ his crosse , and there they stick fast . A dragon for a time may triumph ouer the Elephant , but at the last the Elephant bringeth downe the Dragon with him : so the diuell that ancient dragon , may for a time bee doing with Christ , but at the last hee killeth him . He that felleth a tree vpon which the sunne shineth , may wel cut the tree , but hee cannot hurt the sunne : He that powreth water vpon an iron that is red hotte , may well quench the heate , but cannot hurt the iron : so the diuell could not hurt the sonne of righteousnes Christ Iesus : and hot iron is too hard a morfell for the diuell to digest . Those barbarous people called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which feede onely vpon rawe flesh ; especially of men , if they eate a peece of rosted meate , they surfet of it and dye : and so the right 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ the only deuourer of all mankind , death I meane , tasting of Christs flesh , by finding it not to bee rawe but wholsome ▪ and heauenly meate indeed , presently tooke a surfet of it and within three dayes dyed . For euen as when Iudas had receiued a sop at Christs hands , 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 bitte of his bodie , was by and by like Iudas choaked and strangled with it : and faine to yeelde it vp againe , when Christ on Easter day reuiued . Death ( I wisse ) had not been brought vp so daintilie before , nor vsed to such manner of meates , but alwaies had his pray either with Methridates daughters , vpon the poyson of sinne , or els with Noahs crow , vpon the carrion of corruption . Wherefore now ( saith Fulgentius ) death did indeed taste of Christ ▪ but could not swallow him vp , & digest it . Contrariwise , Christ as soone as hee had but a little taste of death , eftsoone did deuoure death , & so the death of Christ by reason of righteousnes , is the death of death . It is also the death of the diuell , as the Apostle sayth , By his death he did not onely ouercome death , but him which had the power of death , that is , the diuell .

Diuers ancient Fathers note that the Virgin Mary was maried , that the diuell might be deceiued : for hee knew well enought that Christ should bee borne of a Virgin : but he neuer suspected that blessed Mary was a Virgin , considering she was bettothed to Ioseph . Therefore hee did not lye in waite , to destroy the seede of the woman , so as other wise he would , if he had by a whoore or wife any such thing : so that the birth of Christ did cosen the diuell , but the death of Chrsit did conquer the diuel , and that much more gloriouslie when the temple of his bodie was vpon the pinacle of the crosse , then when he himselfe was vpon the pinacle of the temple : for when he was vpon the temple , his words spake better things then Salomon : but when he was vpon the crosse , his bloud spake better things than the bloud of Abel : there his words came from his lungs out of his mouth , but here his bloud came from his hart out of his side , and there hee fought standing lustily to it , and withstanding : so then he would not throwe down himself , but here he skirmished , the diuel yeelding & humbling himself to the death of Christ , & there the diuell went vp vnto him vnto the top of an high mountaine , & so ( as I may saye ) bad him lose at his owne gole : but here Christ himselfe descended into hell , and so spoyled principalities and powers , and slew the great Leuiathan in the very bottome of his owne bottomlesse pit . For the diuell like a greedie rauenous fish , nibbing at the baite of Christs bodie , as Damascen speaketh , was pearced through , and twitched vp with the hooke of his deitie . Hence it is that before Christs passion , Peter tooke money out of a fishes mouth to pay his tribute : and also after Christ his passion , the Disciples boyled a fish for him to feede vpon : whereby we see that as Christ made a fish paye tribute to Caesar , so hee made the diuell also paye tribute to death for him : and that the diuell while he went about to catch the good fish Iesus Christ , Gods sonne , the Sauiour ( as the letters of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seuerally signifie ) was himselfe caught , yea also killed by Christ : so that all the while our Sauiour was buried in the graue , the diuell was boyled in hell . Wherfore as it was bootlesse for Goliah to brandish his speare against Dauid : so it little auailed the diuell , to shake the speare likewise in the hand of the soldier , against the heart of Christ : For as Dauid hauing heard Goliah prating and talke his pleasure , yet when they came to the poynt , at the first stroke ouerthrewe him : so Christ with the very same speare , which gaue him a little venue in comparison , or but a fillip on the side , which was soone after recured , gaue the diuell soone after a deadly wound in his forehead , which he shall neuer bee able to claw off againe . And again , as Dauid hackt off the Giants head with his owne sword : so Christ wrested that shaking sword out of the Cherubines hands , and therewith chopt off the serpents head : and so , the death of Christ by reason of righteousnes , is the death of the diuell . It is on the other side the life of himselfe . That noble Eunuch riding in his coach , read in Esay that Christ was silent before his death , as the lambe before the shearer : He saith not , as a lambe before the butcher , but before the shearer : insinuating , that death did not kill Christ , but sheare him a little . Neither yet had death Christs fleece when he was shorne : for Christ taking to him a sponge full of vineger , Ioh. 19. 29. that was full of our sharpe and sower sinnes , did giue vs for it , purple wooll full of bloud , Hebr. 9. 19. that is , full of his pure and perfect iustice , and indeede the onely liuerie which Christ our Lord and master giueth to his seruants , is a coate made of purple wooll . The iust ( saith Dauid ) shall florish like a palme tree : Christ is that true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that true palme tree , who although he bare al the burdens of sinne in the world vpon his backe , yet then he doth most flourish of all , euen as Camamile the more it is trod vpon , the more it groweth and florisheth . And as the palme tree hath many weights aboue , & many snakes beneath , and yet may truely say of it selfe , Nec premor , nec perimor : I am neither by the weights of the bowes ouermuch laden and pressed downe , nor by the snakes below eaten vp , or consumed : So Christ neither by the weight of Gods wrath aboue , is ouercharged , nor by the heauines of our sinnes , pressed downe : but like the Swanne , singeth sweetest when his death is neerest . The Prophet Dauid sayth , that God giueth his snowe like wooll : but we may turne the sentence and say , that Christ giueth his wooll like snowe . For as snow couereth the ground , when it is rugged and deformed , so Christs coate without seame , couereth our sinnes : and though they were as crimson , yet maketh he them white as snow . And as Gedeons fleece when it was moyste , the earth was drie , but when it was drie , the earth was moyste , so when Christes fleece was moyste as a greene tree , then were all wee drie like rotten stickes : but when Christ his fleece was drie , ( all the blood and water , being wringed out of his pretious side ) then were we moystened with his grace ; therefore , seeing Christs fleece fell not to deaths lotte when he was shorne , but we haue it , who beleeue in him , it followeth , that neither death was the better , nor Christ the worse , but as a lambe is much more nimble and liuelie for shearing , so this shearing of Christ was a kinde of quickning to him , and only a trimming to him , before hee ascended to his father , as Ioseph was trimmed and powled before he went to Pharaoh .

When Adam slept his side was opened , when Christ died his side was opened : Adams side being opened , flesh and bone was taken out , Christs side being opened , water and blood was taken out . Of Adams flesh and bone the woman was built , of Christs water & blood the church is built : so the death of Christ is nothing els but the sleepe of Adam , for as hee himselfe sayth of the damsels death , The damsell is not dead but sleepeth : so he sayth of his own death , I layd me downe to sleepe , and rose up againe , for the Lorde susteined mee . And in another place , when the father saide to his sonne , Awake my glorie , awake my lute and harpe ? God the Sonne answers to his Father , I will awake right early . That vessell , which Peter saw in a traunce , which was let downe from heauen vnto the earth , and knit to the foure corners , and had all kind of beasts in it , did betoken Christ : Christ came downe from heauen vnto the earth , and his glory is knit vp by the foure Euangelists : and hee hath made Iewes and Gentiles , yea , all nations one in himselfe . Now saith Cassianus , it is worth the marking , which the spirit of God sayth , Not that the vessell was a great sheete , but like a great sheete : a sheete may signifie either sleepe or death , but neither was Peters vessell a sleepe , though it were like a sheete : neither was Christs bodie dead , though it were lapt in a sheete : For wee our selues cannot so properly bee sayd to liue in our first birth , as in our second birth : and Christ his life when hee lay in the new wombe , in which neuer any other was conceiued , is nothing to his life , when hee slept in a new tombe , in whihc neuer any other was buried . Therefore as Iacob trauailing towards Haran , when hee had layde stones vnder his head , and taken a nap by the way after his tedious iourney ; so Christ trauailing towardes heauen , when hee had slept a little in a stonie sepulchre , which was hewen out of a rocke , liued yet most princely after his painful passion . Tell me , where did Ionas liue ? in the hatches of the ship , or in the bellie of the whale ? in the hatches of the shippe ? why ? that was nothing , but to liue in the bellie of the whale , when the marriners were in danger vpon the water , Ionas was most safe vnder the water : this indeede was somewhat , who euer sawe such a wonder ? The waues whereof , one while hoysted vp to the highest clowdes , an other while hurled downe to the neathermost depth : Ionas himselfe being all this while in the very gulfe of destruction , and yet not a haire the worse . Christs case was the same : as Ionas was in the bellie of the whale three dayes and three nightes : so , and so long was the sonne of man in the bowels of the earth , yet hee had no more hurt then Ionas had . But he liued better vnder the earth , then wee can vpon the earth : and he liued better in death , then we doe in life . Tell mee , where did Daniel liue ? in the kings court , or in the lyons den ? in the Kinges court ? why ? any man might haue liued there , but to liue in the lyons den , when the mouth of the den was shut , and the mouthes of the lyons open : this indeede was the life of an Angell and no man . What king could euer haue made lyons attende and waite vpon him ? yet here you might haue seene Daniel sitting in the middest of many hungry lyons , when as the lyons lay downe at his feete couching and crouching before him , and adored their owne pray cast vnto them , which otherwise they would haue wooried , and being beastes , became men in humanitie towards this Saint : seeing men became beastes in crueltie against him . The same reason was in Christ , Christs sepulchre was sealed vp as well as Daniels den : and hee sayth also of himselfe in a Psal. My soule is amongst lyons : these lyons were the terrours of death , and horror of hell , yet he tooke no more hurt then Daniel did , but brake the chaynes into fitters , and the gates of hell into shiuers , and then most gloriouslie triumphed ; and so the death of Christ by reason of righteousnesse is the life of himselfe . It is lastly the life of man : when Christs speare had opened the way of life , which the cherubins sword stopped vp : then sayth he , This day shalt thou bee with me in paradise . Adam and Eue both in one day were expelled out of paradise : Christ and the theese both in one day were receiued into paradise , yea both in one houre : for about noone , when the wind blew , Gen. 3. 8. Adam and Eue were expelled , and so about the sixt houre that is about twelue of the clocke in the day time , Gen. 3. 44. vers. Christ and the theese were receiued : Christ saying vnto the theefe while hee did draw him vp into paradise , Osea 11. 4. I draw thee with the cordes of man , euen with bands of loue : but the Septuagints translate the hebrue word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , with the destruction of a man , as if he shuld say , I do so deerely loue thee , that I am content my selfe to bee destroyed , that thou maist bee saued ; my selfe to die , that thou maist liue . I doe draw thee with the destruction of a man , euen with bands of loue : so that the theefe which saw his own wounds , & death in Christs bodie , did see also Christs sauing health , and life in his owne bodie , as Alcuinus noteth vpon the sixt of Iohn , Assumpsit vita mortem , vt mors acciperet vitam : when the liuing Lord dyed , then the dying theefe liued . Notably sayth the Prophet Dauid in one of his Psalmes : The breath of our nostrilles Christ the Lorde is taken in our sinnes , to whom we sayd , Wee shall liue in his shadowe ▪ if Christ bee the breath of our nostrilles , then hee is our life : and againe , If wee liue in his shadow , then we liue in his death , for where there is breath in a shadow , there is life in death .

Now , as the ouershadowing of the Holie ghost was the life of Christ ; so the ouershadowing of Christ , is the life of man . And as Peters shadowe gaue health to the sicke ; so Christs shadowe giueth life to the dead : yea a thousand times rather Christs than Peters . Elias his spirit was doubled vpon Elizeus , because Elias being aliue restored some to life : but Elizeus ( as Ierome sayth ) being dead , raised vp one from the dead . Peters spirit was doubled vpon Christ , because Peter being aliue , was a Phisition vnto the liuing : but Christ ( as Chrysostome sayth ) being dead , was a Phisition to the dead : or rather indeede in this comparison there is no comparison : but as Peters spirit , was a shadowe to Christ his spirit , so Peters shadowe was nothing to Christs death . Arnobius vpon these words , Despise not the worke of thine owne hands , writeth thus : We are the worke of thy hands , seeing we are thy workmanship . Now , because the work of thy hands , was destroyed by the worke of our hands , therefore were thy hands nayled to the crosse for our sins , that those hands of thine might repaire the workes of thy hands by the tree of the crosse , which was destroyed by the tree of concupiscence : thus farre he . Whereby we may gather , that the fruit of the tree of knowledge of good and euill , is euill , that is death : but the fruite of the tree of the crosse of Christ is life euerlasting . And therefore as honey being found in a dead lyon , the death of the lyon was the sustenance of Sampson : so Christi fel , nostrum mel : Christs gall is our honey : and the bitter death of Christ by reason of righteousnes , is the sweete life of mankinde . When Ezechias was sicke , the Sunne went backwards : but that going backwards of the Sun , was no hurt to Ezechias : for thereby he had 15. yeares added to his life : So the sunne of righteousnes , his going backwards was the better for vs , though he was debased for vs . Thou madest him lower then the angels , as Dauid saith : there the sunne of righteousnes is lower ten degrees then the angels , for our sakes . And in another place : What is man that thou art so mindfull of him , or the sonne of man that thou so regardest him ? There he is ten degrees inferiour to man . A liue dogge is better then a dead lyon : there he is ten degrees lower then the wormes . Plinie reporteth that there was a Diall set vp in Campus Martius , which was to continue 30. yeres , wherby they might know the course of the Sunne : yet ( as he reporteth ) it did not agree with the Sunne for the space of all those thirtie yeares . In the death of Christ we might haue seene such a Dial , the Sunne did not alwaies agree with the Diall : the better for vs . Christ is that tender Pellican , who by wounding his owne breast , doth restore his owne to life againe by his bloud . I came ( sayth Christ ) that men might haue life , and that they might haue life more aboundantly . What is that more aboundantly ? but only this , that wee haue more life in the death of Christ , then euer wee lost in the death of Adam . O falix culpa quae talem meruit redemptorem : Happie Adam ( sayth Gregorie ) that euer he sinned , because that we by his sinne , haue grace superabounding . As Peters spirit was but a shadowe to Christs spirit , so Peters death was but a shadow to Christs death : And as the death of a lyon was the life of Sampson , so the death of Christ is the life of man . Thus you see that the death of Christ is the death of death , the death of the diuell , the life of himselfe , and the life of man : and therefore he sayth in this fourth parte , Not too much for my death : For me .

Now the fift part followeth : For your selues : Not too little for your owne life : for the life of man is the life of death , the life of the diuell , the death of himselfe , the death of Christ : the reason of all this is iniquitie and sinne , which euen in Christes deare friends ( sayth Bernard ) is cast downe , but not cast out . Therefore though sinne cannot reigne in vs , yet it will alwaies dwell in vs : for it is so bred in our bones , that vntil our bones bee with Iosephs bones carried out of Egypt , that is , out of the world , sinne cannot bee carried out of our bones . One recordeth that the Romanes got such a victorie ouer Chos●oes , that he made a law that neuer after any King of Persia should euer warre against the Romanes . Wee cannot possiblie subdue sinne in such sort , but doe we what wee can doe , sinne will alwaies be a Iebusite , a borderer , yea a traytor , rebelling against the spirit : which maketh the life of man to be ( as Chrysostome sayth ) a debt as it were owing , and due to death . For the diuell is the father of sinne , and sinne is the mother of death Hereupon S. Iames sayth : Sinne when it is finished , trauelling with childbirth ( as I may say ) bringeth foorth death : For euen as a man commeth into a house by a gate , so death came into the world by sinne . The corruption of our flesh did not make our soules sinfull , but the sinne of our soule made the flesh corruptible . Whereupon Lactantius calleth sinne , Pabulu● mortis , the reliefe or the foode of death . As a fire goeth out when al the fuell is spent , but burneth as long as that lasteth : so death dyeth when sinne ceaseth : but where sinne aboundeth , there death rageth . The Prophet Abacucke sinning not , death was so farre from him , that he was able to flye without wings : but King Asa sinning , death was so neere to him , that hee was not able to stand vpon his feet . Nay , you may see this in one and the selfe same man , Moses , who sinning not , death could not meere with him in the bottome of the red sea : but sinning , death did seaze vpon him in the top of Mount Nebo : so that the life of man , by reason of sinne , is the life of death . It is also the life of the diuel . As one saith : Tot crimina , tot daemona : euery man hath as many diuels in him , as he hath euils , euery sinne being sufficient to maintaine a diuell . The godly finding no ioy on earth , haue their conuersation in heauen : but Sathan finding no ioy in hell , hath his conuersation on earth . So that the earth is a hell vnto vs , but a heauen to him . Here he hath his liuing , as it was sayd in the beginning , Thou shalt eate the dust of the earth , all the daies of thy life . This dust ( sayth Macarius ) is the diuels diet . And therefore as a scalde curre watcheth for a bone , so he goeth about daily seeking whom he may deuour , & waiteth continually vntill the godly shake off the dust of their feete , that is , shaketh off some sinne which they haue gotten by walking in the world , that then he may lick it vp . It is meate and drinke to him to see vs sinne : he loues alife to see vs sinne , euen as cursed Cham did to see Noahs nakednes . And as flyes are alwaies flying about a sore place , and the oxe wil eate the best grasse he can get : so the diuel is as busie as he can to haue his pleasure vpon the best . So sayth Theophilact , It is euen a sport or a pleasure to Sathan , which is a sore or a paine to man , especially if he be a godly man : for the good Angels reioyce most when one that is a sinner repenteth : but euill Angels reioyce most when one that is a penitent sinneth . If the diuel cannot keepe a man from liuing long , then he will hinder him from liuing well . Aut impetrat morte , aut impetit mores , sayth Zeo : If he cannot kill a man , he will corrupt him . And indeede hee taketh more pleasure in corrupting one godly man , then in killing an hundred wicked . He was more delighted when Dauid slew Vrias , then when Saul killed himselfe : when Peter denied Christ , then when Iudas betrayed him : so that the life of man , by reason of sinne , is the life of the diuell . It is on the other side , the death of himselfe . Oh miserable man that I am , who shall deliuer me from this bodie of death ? The life of the godly is a very bodie of death : but there death is only a shadow of death .

Thales , being demanded what difference there is betweene life and death , sayd , they are all one : then being asked againe , if he had not rather die then liue : no sayth he , for they are all one : but Hierome sayth excellently , they are not all one , Aliud est viuere moriturus , aliud mori victurus : It is one thing to liue in continuall danger of death , an other thing to dye in continuall hope of life . Therefore , Eccle. 7. 3. it is sayd , that the day of death is better then the day of birth , for when wee are borne , wee are mortall : but when we are dead , we are immortall : and wee are aliue in the wombe , to dye in the world , but are dead in the graue , to liue in heauen . Hence it is , that the wicked are merrie at their birth day , as Pharaoh made a feast at his birth day , Gen. 40. 20. when his chiefe butler was hanged : and Herod likewise made a feast at his birth day , Matth. 14. 16. when Iohn Baptist was beheaded : but they are sorie at their dying day , as Iudas was sorie when he went about to hang himself , and Caine was afraide that euery one that met him in the streetes would haue killed him . Contrariwise , the godly are sorie at their birth day , as Iob was , Iob 3. vers. 3. Let the day perish wherein I was borne : and I eremy sayth , Ierem. 20. 14. Let not the day wherein my mother bare me be blessed : but they are merie at their dying day as Simeon was , Lord now lettest thou thy seruant depart in peace : and Paul sayth , I desire to be dissolued , and to be with Christ . For wheras there be two wayes , the one hauing in it first a transitorie death , then an eternall life : the wicked chuse rather to liue for a time , though they dye for it eternally hereafter : but the godly chuse to haue their life hid with Christ here , that they may liue with Christ eternally hereafter : therefore , the wicked neuer thinke of death , but the godly thinke of nothing else . As Alexander the Monarke of the world , had all other things saue onely a sepulchre to burie him in when hee was dead , hee neuer thought of it : But Abraham the heire of the world , had no other proper possession , but onely a fielde which hee buried his dead in , hee thought of nothing els . We read that Dantel strowed ashes in the Temple , to descry the footsteps of Baals priests which did eate vp their meate : so did

Abraham , he strowed ashes in memory of death , saying : I will speake vnto my Lorde though I bee but dust and ashes : that so continually seeing and marking the footsteps of death , how it doth dayly eate and consume their bodies , they may bee alwaies prepared for it . Our first father made himselfe clothes of figge leaues , but God misliking that , gaue him garments of skinne , Gene. 3. 21. Therefore Christ in the Gospell cursed the figge tree , which did leaue only leaues to couer our sinne , but commended the Baptist , who did were skinne to discouer our mortalitie : For not onely as Augustine sayth , Vita morbus , our whole life is a disease : but also as Bernard sayth , Vita mors , The life of man by reason of sinne is the death of himselfe . It is lastly the death of Christ : when Christ was crucified , at first he was ( as the Prophet sayth ) broken for our sinnes , according to that of Tertullian , Sinne it was that brought the Son of God to his death , the Iewes were only instruments and accessaries to it ; sinne was the principall : they cried , crucifie him in Pilates court : but our sinnes cried , crucifie him in the court of heanen . Now as the death of Christ is sufficient to saue the wicked , so the sinnes of the wicked were not sufficient to condemne Christ . But the scripture saith of them which either are not , or at most would but seeme to bee godly , they say they knowe GGD , but by their works they deny him , and Saul , Saul , why persecutest thou me ? And they crucifie vnto themselues againe the Sonne of God , therefore our sins did at the first crucifie Christ : and now also the wicked which are not of his bodie , but wee which are his members , we I say do yet oftentimes by our sinnes crucifie Christ with the Iewes . Yea , I will say more if you will heare mee , wee crucifie Christ farre more cruelly then the Iewes did , then his bodie was lassible and mortall , nowe it is glorified and immortall . They knewe not what they did , we know well enough : they pearced him with a speare , we pearce him with reproches : they buried him in the earth , we burie him in obliuion . Wherfore , let euery one as soone as hee is tempted to any sinne , thinke straightwaye that hee seeth Christ comming towardes him , wrapt vp in white linnen clothes , as he was buried , with a kercher round about his head , crying after a gastly and fearefull manner : Beware , take heed what you doe : detest sinne , adhorre sinne , fie vpon it , a shame light on it , it did once most vilely and villanously murder me : But now seeing my wounds are whole , doe not I beseech you , do not rub and reuiue them againe with your sinnes , to make them bleede afresh . Now , seeing that the scepter of the kingdome of heauen is put into my hands , doe not offer me againe a reede to mocke me . Now seeing my head is crowned with pure golde of eternall glorie , doe not set a crowne of thornes vpon it againe : Now seeing that I am installed on the right hande of the throne of maiestie , doe not pull mee out of my throne , and throwe me into the graue againe , and with your sinnes seale a mighty stone vpon me to presse me , and keepe me downe in death . This I assure you will be a forcible meanes to afray and terrifie vs from sinnes , if we consider that the life of man by reason of sinne is the death of Christ : and therefore hee sayth in this fifth parte , Not too little for your owne life . For your selues .

The sixt part is next , which noteth , seeing both the excesse and the want is to bee eschewed , therefore the true meane which we must keep between Christ and our selues , consisteth in a certaine qualification of these two extremities , For me : For your selues , both together . Weepe not too much ( sayth he ) for my death , which is the death of death : weepe not too little for your owne life , which is the life of death : not too much for my death , which is the death of the diuell : not too little for your owne life , which is the life of the diuell : Not too much for my death , which is my life : not too little for your owne life , which is your death : not too much for my death , which is the life of man : not too little for your owne life , which is the death of Christ . Saint Paul exhorteth the Corinths to approue themselues by honour and dishonour : first by honour , then by dishonour : teaching thereby , that dishonorable honour is better then honorable dishonour . Yet to keepe a meane in this matter , that we must as well count it our honour sometimes to bee dishonoured with Christ , as a dishonour to bee alwaies honored without Christ . Puen so sayth our Sauiour here , For me , for your selues . First , for me , then for your selues : teaching therby that to reioyce for Christ , is better then to weepe for our selues , yet to keepe a meane betweene both , that wee must as well sometimes descend out of Christ , as our selues to weepe : as alwaies ascend out of our selues , into Christ to reioyce . For the Apostle sayth , Reioyce with them that reioyce , so , weepe with them that weepe : If my friend be alwaies sorrowfull , and neuer ioyfull , he hath no pleasure by me : if he bee alwaies ioyfull , and neuer sorrowfull , I haue no proofe of him , but hee is my deerest friend most delighted in me , most approued by me , which taketh such part as I doe , sometimes reioycing , and sometimes weeping , reioycing when I reioyce , and weeping when I weepe : the like is to be seene in this place , For me , for your selues . If a Christian alwaies thinketh of his owne miserie , & neuer of Christs mercie , he will despaire : if he alwaies thinketh of Christs mercie , & neuer of his owne miserie , he wil presume : but he is the best christian , so high that he cannot despaire , and so low that he cannot presume , who inclines aswell to the one , as to the other , sometimes reioycing , and sometimes weeping : reioycing for Christ , and weeping for himselfe . Therefore as in a ballance , if there bee any oddes in the scales , we take out of that which is in the heauier , and put it to that which is in the lighter , vntill there be no difference betweene them : so here wee must weigh these matters well , that we may bee iust weight , neither too heauie for our owne miserie , nor too light for Gods mercie . Dauid sayth , Hide me O Lord vnder the shadowe of thy wings : not vnder the shadowe of thy wing , but of thy wings : of thy right wing of mercie by loue , and the left wing of thy iudgement by feare . As God hath two wings , the one of mercie , the other of iustice : so wee must haue two wings , one of ioye for God , and the other of despaire for our selues . And as the Quaile flying ouer the sea , seeing her selfe not able to hold out , spreadeth out her wings & falleth into the sea , and layeth one of her wings vpon the water , and lifteth vp the other wing vnto heauen : so we must flye with the wings of ioy , from ioy in GOD , with the wings of despaire , vnto despaire in our selues . Lest we should presume , we must go backwards , for feare : and yet lest we should despayre , wee must goe forwards towards God with loue . As God doth couer vs with his two wings , the one of iustice , the other of loue : so wee must couer GOD with our two wings , the one of feare , the other of ioy . We must iumpe forwards vnto God , and backwards againe vnto our selues , which is Iobs crosse leape . The sinne of man is the death of life . For me , ( sayth he ) I am the death of death : therfore despayre not . For your selues , you are the life of death : therefore presume not . For me : I am the death of the diuell , therefore despayre not : For your selues , you are the life of the diuell , therefore presume not : For me , I am the life of my selfe , therefore despayre not : For your selues , you are the death of your selues , therfore presume not : For mee , I am the life of man , therefore despayre not : For your selues , you are the death of Christ , therefore presume not : For me ( sayth he ) death is onely dead , and not aliue : dead in me , and not aliue in you : For your selues , death is both dead and aliue ; dead in me , aliue in you . For me , I am onely aliue , and not dead ; aliue in my selfe , and not dead in you : For me , you are onely aliue , and not dead ; aliue in me , & not dead in your selues : For your selues , you are both aliue and dead ; aliue in me , and dead in your selues . The worst foes that we haue , are the diuell and death : the best friends wee can haue , are Christ and our selues : the death of Christ killeth those foes , & quickeneth those friends : the life of man quickeneth those foes , and killeth those friends . It is much that the death of Christ killeth death , more that it killeth the diuell , most of all that it killeth himselfe , more than al that it killeth Christ . Wherefore wee must not loose any one of these weights : but when wee weigh the reasons why wee must weepe for our selues , we shall finde as great cause of ioy in God , great cause of sorrowe in our selues , farre greater cause of ioy in Christ , greater cause of sorrowe in our selues , farre greatest cause of ioy in Christ , greatest cause of sorow in our selues : for that which is more then all to make vs ioyfull in Christ , that is more then all to make vs sorrowfull in our selues . The righteousnes of Christ is the death of death , great cause of ioy in Christ . Debora reioyced when Barake put Sisera to flight : haue not we as great cause to reioyce , seeing that Christ hath put death to flight ? The sinne of man is the life of death , a great cause of sorrowe in our selues . If Anna wept for her barrennes , haue not wee as great cause to weepe , seeing we can conceaue nothing but sorrowe , and bring forth iniquitie vnto death ? The righteousnes of Christ is the death of the diuel , great cause of ioy in Christ . If Iudith reioyced when she cut off the head of Holofernes , haue not wee greater cause to reioyce , seeing Christ hath cut off the head of the diuell ? The sinne of man is the life of the diuell , greater cause of sorrowe in our selues . It Thamar wept being defloured by her brother , haue not we greater cause to weepe , committing daily spirituall adulterie with the diuell ? The righteousnes of Christ is the life of himselfe , greatest cause of ioye in Christ . If Sarah laughed when shee should haue a quick child in her dead wombe , is not this the greatest cause of laughter that can be to vs , that Christ liued in death , and could not see corruption in the graue ? The sinne of man is the death of himselfe ; greatest cause of sorrowe in himselfe . If Agar wept being pulled out of Abrahams house ; is not this the greatest cause of weeping that can be vnto vs , that we are here pilgrimes , and strangers from our fathers house in heauen ? The righteousnes of Christ is the life of man ; this is more then all , to make vs ioyfull in Christ . If Queene Hester did reioyce , ( as Queene Elizabeth doth at this day , whom God long saue and preserue ) because she deliuered her people from thraldome , and destruction ; can any thing in the world then make vs more ioyfull , then this , that we being cursed in our selues , are blessed in Christ ; being embased in our selues , are exalted in Christ ; being condemned in our selues , are iustified in Christ ; being dead in our selues , are aliue in Christ . The sinne of man is the death of Christ : this is more then all , to make vs sorrowfull in our selues . If the Virgine Mary wept so sore for the death of her son Iesus , as it her soule had been pearced thorowe with a sword , ( as Simeon speaketh ) can any thing in the world then make vs more sorrowfull then this , that Christ being blessed in himselfe , was cursed for vs ; being exalted in himselfe , was abased for vs ; being iustified in himselfe , was condemned for vs ; being aliue in himselfe , was dead for vs . Oh deare brother , if thou bee sorrowfull at any time , remember what Christ hath done for thee , and thou wilt soone be glad : if thou bee ioyfull at any time , remember what thou hast done against Christ , & thou wilt soone be sorrowfull : so shall we neuer suffer shipwrack of faith , either by too much sorow , as Esau did , who sought the blessing with teares , weeping for himselfe , not reioycing in Christ : or els by too much ioye , as Herod did , who heard Iohn gladlie , reioycing for Christ , not weeping for himselfe . But as a ship , being neither too heauily burdened , not too lightly ballased , feareth neither windes nor waues , but saileth safely to the hauen : so wee being neither too heauie for our selues , nor too light for Christ , but reioycing For me , for your selues , both together , shall neither bee drowned in the waues of desperation , nor puffed vp with the windes of presumption : but we shall liue safelie in the Arke of Noah vpon the sea of this world , vntill we arriue at the hauen of all happines in heauen . And this is the right moderation which wee must keepe betweene Christ & our selues , as appeareth in this sixt part , For me , for your selues , both together .

The seuenth part followeth , Weepe not for me , wherein wee must consider three things : that is , three vertues that were in Christ : First , his wisedome , Weepe not : secondly , his benignitie , Not you : thirdly , his magnanimitie , Not for me . Wisedome in his instruction appeareth , in that he teacheth vs how we should bee affected towardes the dead : for if wee must not weepe inordinately for the death of Christ , then wee must not trouble our selues greatly for the death of any Christian. Indeed wee may weepe for the wicked , not onely when they are dead , but euen when they are aliue : but wee must reioyce for the godly , not onely when they are aliue , but when they are dead : and why ? because the wicked being aliue are dead : but the godly being dead , are aliue . Therefore Dauid when his sonne Absolon dyed , whom he knew to bee a wicked man , wept for him , saying , Absolon my sonne , O my sonne Absolon , would to God I had dyed for thee ? but when his young sonne dyed , whom he knew to be an innocent , he was well apaid , and rose from the ground , and anoynted his face , and sayd , I shall goe to him , he cannot returne to me : wherby he warranteth that of Fulgentius , who sayth , that the godly deceased are not amissi , but praemissi , not lost for euer , but left for a time : not gone away from vs , but sent to God before vs . For if it be true which Ignatius sayth , that life without Christ is death : then this is true also , that death which is in Christ , is life : and what need we then weare blacke mourning clothes in signe of sorrow , seeing they weare long white robes in token of triumph ? The Athenians had a lawe giuen them by Solon , which did forbid mourning & weeping at funerals , sayth Chrysostme : it beseemeth vs rather to reioyce then to weepe for the departure of the righteous : and Ierome sayth , we may weepe for them , because they are not with vs , but wee must not weepe for them , because they are with God : For Isidorus sayth , Charitas plorare iubet , sed piet as lugere vetat : Though loue commands vs , yet faith forbids vs to weepe for the dead : therefore Paulinus sayth , Salua fide , though wee may notwithstanding our faith , performe al dueties of loue , yet wee must first notwithstanding our loue , enioy the comforts of faith . So if we shed some few teares which runne softly like the waters of Silo : no force sayth Ambrose , they will not bewray in vs any want of faith , but onely testifie abundance of loue : thus and no otherwise did Abraham weepe for Sarai his wife , Rebecca for Debora her nurse , Berseba for Vrias her huskand , Christ for Lazarus his friend . Augustine sayth , that Christ hanging vpon the crosse , taught vs a many of excellent lessons , and one amongst the rest was , how wee should behaue our selues towardes our brethren that are departed out of this life : and it is amplified out of the Hebrues , and also shewed by the Romanes , and the Ephesians , and declared out of Elias that the dead must not bee carried to the graue with mourning , but with singing ; & herein wonderfull wisedome he sheweth how sparing we ought to be in weeping for the death of our godly friends , considering their good happe , and our good hope . In that hee sayth , Weepe not for me : 2. his benignitie , not you : All his intollerable troubles nothing troubled him so much as that his friends were troubled for his troubles : and yet ( as it should seeme ) they had great reason thus to be grieued . All the people wept for Moyses death , all Egypt for Iosephs death , all Israel for Iosias death , all the Church for Steuens death : but a million of Moyses , of Iosephs , of Iosias , of Steuens are not comparable to Christ . The women of Troy lamented the death of worthy H●ctor , making this the foote of their dolefull dittie , Hectora flemus : howe much more then might these women of Ierusalem lament the death of their captaine Christ ? Al the widdowes lamented the death of Dorcas because in her life time she had made them such fine clothes & garments : and had not these women then farre greater cause to lament the death of Christ , who made euery one of them a wedding garment , wherein hee did marrie them to himselfe ? Ye daughters of Israell ( sayth Dauid ) weepe for Saul , who hath clothed you with scarlet : how much more then ought these daughters of Ierusalem , to weepe for Christ , who clothed euery one of them with the royall robe of righteousnes ? yea and gaue his owne deare self for them , that they might put on the Lord Iesus . When Christ was borne , the night was turned into day as it was prophecied , Psal. 139. 12. Then shall the night shine as the day . But when Christ was crucified , the day was turned into night , as it was prophecied , Amos 8. 7 Then shall the sun goe downe at noone day . The sunne therefore wept for Christ . As Hamons face was couered when he was condemned to dye ; so the sunnes face was couered , when Christ was condemned to dye . The temple also wept for Christ . As Dauid rent his garment , when he heard of Ionathans death ; so the temple rent his vayle , when it heard of Christs death . The graues like wise wept for Christ : as the King of Niniue threw vp dust vpon his head when the citie was appoynted to dye ; so the graues threw vp dust vpon their heads , when Christ was appoynted to dye . Lastly , the stones wept for Christ : as Iob cut off his haire when hee heard of his childrens death ; so the stones were cut in peeces and cloue asunder when they heard of Christs death . An asse carrying Christ to Ierusalem , the children cryed Hosanna : Christ carrying his crosse out of Ierusalem , the women cryed Halaluiah : so if these children had held their peace , and not sung , the very stones would haue sung out the praises of Christ : If these women had held their peace , and not cried , the very stones would haue cryed for the death of Christ : or rather indeede , as soone as euer these women lest crying , because Christ bad them , the stones straight waies fell a crying before Christ bad them . And what hart of man could then haue refrayned from weeping , though it had bin harder then any stone , seeing the hard stones before his eyes , dissolued and distilled into teares ? Yet behold the louing kindnes of Christ , Christ dyed not for the stones , not for the temple , nor for the graues ; but for vs men and for our sinnes he dyed : yet he suffereth those dead and senceles creatures to weepe , and to haue a liuely feeling of his death , though they had no benefit of his death : But being content himselfe to shed his own heart bloud for vs , yet will not suffer vs in recompence , to shed so much as one little teare for him , in that he sayth , Weepe not for me . Thirdly and lastly , his magnanimitie , in that he sayth , Not for me , appeared in that , holding now in his hand , the cup of trembling , and being readie to drinke of the verie dregges of it , yet neither his hand , nor his heart trembled .

Ennius the poet could say , Nemo me lachrymis decoret , nec funera fletu , Let no man weep for my death : and Saint Laurence the Martyr , ( as Prudentius testifieth ) sayth , Desinite discessu meo fletus dolenter fundere , Do not weepe for my departure : but as Ennius , or any other Pagan , could neuer come neere Christians in true magnanimitie , so Saint Laurence or any christian could neuer come neere Christ . Paul of any I heard of , commeth neerest him going towardes Ierusalem : what doe ye ( sayth he ) weeping and breaking my heart ? for I am readie not onely to bee bound , but to dye for the name of the Lorde Iesus Christ . Euen so sayth Christ here , or rather indeede not so , but a thousand times more couragiously : going out of Ierusalem , what doe you ( sayth he ) weeping and breaking my heart ? for I am readie not to bee bound , but to dye for the saluation of man . Hee knewe well enough that his passion would be a new kind of transfiguration vnto him , for at his transfiguration , hee was accompanied with his Disciples , Peter , Iames , and Iohn : but at his passion Peter denied him , Iames and Iohn forsooke him : there he was vpon mount Tabor , which smelled sweetly of hearbes and flowers : but here hee was vpon mount Caluarie , which smelled lothsomely of bones and dead mens sculles : and there his face did shine as the sunne , but here his face was buffeted and spit vpon : & then his garments were white as the light ; but here his garments were parted , and hee himselfe whipped starke naked : and there he was between two famous Prophets , Moses and Elias : but here hee was betweene two theeues , the one on his right hand , the other vpon his left : and there his Father spake ioyfully to him from heauen , This is my beloued sonne : but here hee schriched lamentably vnto his Father from the crosse , My God , my GOD , why hast thou forsaken mee ? Yet beholde the magnanimitie of Christ , Christ knew well enough before hande of this whole passion prepared for him , when as hee was not transfigured as before , bt disgraced so as neuer was any man , yet nothing could moue him . Oh worthy resolution , the like whereof was neuer hearde of before ! This fearefulnes of his Disciples , this noysomenes of the place , the buffets , the nakednes , those theeues , those schriches , could not a whit daunt his heroycal hart : but euen as a noble champion , hauing alreadie had a legge and an arme slasht off , when all the stage in admiration of his valoure and manhoode , cries , saue the man , saue the man : yet puts out himselfe , and standing vpon one leg , and striking with one arme , fighteth still as stoutly as if he had not beene hurt at all : so Christ hauing beene scourged and scorned alreadie , when the whole centre of heauen and earth wept for him : yea , when the powers aboue the heauens came downe , and the dead vnder the the earth , rose vp to moane and pittie him : onely hee himselfe would aske no fauour of others , nor shew fauour to himselfe , but was very angrie with them , that gaue him such counsell .

And though all the Saintes in heauen and earth , did bleede at the very heart , in a manner , euen as much as hee himselfe did being vpon the crosse , to see so good a man to be despised : yet nothing would stay him , but still he went on forwarde as pleasantly and cheerefully , as to any banquet or feast , to that most ruthfull and dreadfull death . Thus you see in this seuenth part : the wisedome , the benignitie , & magnanimitie of Christ , in that he sayth , Weepe not for me .

The eight parte , which is the last , now onely remaineth . But weepe for your selues : wherein we must consider likewise three vertues that ought to be in vs : First , deuotion : secondly , compunction : thirdly , compassion . First , deuotion in weeping for this life : secondly , compunction in weeping at the heart : thirdly , compassion in weeping for our owne life : First , for deuotion . A man may be sayd to be deuout in prayer , to be deuout in speaking , & to be deuout in meditating , deuout in thanksgiuing : but we vnderstand that deuotion which causeth vs to breake forth into teares , and in weeping for our selues , we must be deuout : wee must perswade our selues , that we are out of our own country , & that the heauens which we possesse not yet , is the countries which we shuld desire . If Christ wish them of Ierusalem here , to weep for themselues , and did himselfe elsewhere weepe for Ierusalem ▪ saying : Oh Ierusalem , Ierusalem , how oft would I , &c. but you would not : how much more than ought we to weep for this life ? They of Ierusalem which were caried captiue into Babylon , endured threescore and tenne yeares : nowe iust so long lasteth our life , as the Psalmist sayth . And so by this account , our whole life is nothing else but the captiuitie of Babylon : therefore wee may well say , By the waters of Babylon we sate downe and wept , when we remembred thee Oh Sion : and Psalm. 42. My teares haue been my meate day and night , while they sayd to me , where is nowe thy GOD ? And in another place , Woe is me that I am constrained to dwell with Mesech , & to haue my habitation among the tents of Kedar . Ierusalem was once finally sackt by Titus and Vespasian , whereas besides , an infinite number that were otherwise spoyled , ten hundred thousand men , tenne hundred thousande men I say , were slaine downe altogether , ( as Iosephus a Greeke writer , Egesipphus an Hebrue writer testifieth . But that which happened once to them , happeneth dayly to vs : wee dye dayly , our whole life is nothing else but such a fooyle and sackage : & among all the miseries of this life , nothing is more miserable then this life it selfe ? So that the onely happines wee can haue in this life , is a true and a godly bewayling of our vnhappines : which made our Sauiour say , Woe be vnto you which laugh now , for you shal weep : but on the other side , Blessed are they that mourne , for they shall bee comforted : Therefore Iob desired God to spare him a little , and let him liue a while longer . Wherefore ? that hee might laugh , and that hee might bee merrie ? No sayth he , but Vt plangam delorem meum : that I might weepe for my wo & grief : he thought , that a man could not haue time enough in this life , though it were neuer so long , to lament & rue the miseries of this life , though it were neuer so short . For as it is , Rom. 8. 22. If euery creature do sigh and groane in it selfe ▪ if the verie earth which wee haue vnder out feete doe mourne and pine away for sorow , for the heauie burden of our sins , wherewith it is almost weakened and prest down to hel ; how much more ought we , hauing the first fruits of the spirit , to haue true deuotion in weeping , for this life , according to this , But weepe for your selues . Secondly , compuction , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , frango : as if he should haue sayd , Scindatur vena cordis : Breake your hearts for sorrowe . And this is the cause why Dauid sayth , I haue rored for the very disquietnes of my hart . And therefore followes Pauls conuersion of the Christians in the Acts of the Apostles , who cryed out in the vehemencie of their spirits , Men and brethren , what shall we doe ? And this compunction in weeping at the heart , is commaunded , Psalm . 4. 5. For whereas wee commonly reade it , In your chambers and be still , or bee still in your chambers : the Septuagints expound it , Haue compunction in your chambers : whereby they signifie to be pricked to the quicke , vntill the bloud followe againe : and by chambers , in that place , our hearts is ment . As , When thou prayest , enter into thy chamber : that is , into the silence and secrecie of thy heart : for that hauing compunction in your chambers , is as much as if he should haue sayd , bleed inwardly at the heart . Our teares must not be Crocodiles teares ▪ for as there is praying from the teeth outward , so there is weeping from the eyes outward : as Bernard saith , We must be let bloud , and haue a veine opened with the launce of compunction . And this veine ( sayth Fulgentius ) must not be corporis , sed cordis : must not bee the liuer veine , or any such like , but the heart veine onely . Whereupon ( sayth Dauid ) My heart droppeth , Psal. 129. 28. Not that his heart dropped indeede , but because the teares which he shed , were not drops of water , such as may bee easily forced , comming from the eyes , but drops of bloud , such as christ did sweate , issuing from the heart . These indeede are true teares ( sayth Austin ) which are the bloud of a wounded heart : So that the heart must first be rent , and deeply wounded , before the eye can weepe . But if once our sinnes fall vpon vs like theeues , and wound vs at the heart , and leaue vs halfe dead , and make vs powere out the bloud of true teares , then by & by will Christ powre in the wine and oyle of gladnesse . For sayth Ierome , speaking of this compunction , Vngit , non pungit : These wounds doe not hurt vs , but heale vs . Which we may see in S. Paul , so long as his heart was hardened , & seared with an hot iron , he playd the wild colt , ( as I may say ) without any griefe or remorse , kicking against the prickes : but when it pleased God to take out of his breast that stonie heart ( as the Prophet speaketh ) and to giue him an heart of flesh for it , the only one pricke of the flesh , the sting of concupiscence , was sufficient alone to tame him , and humble him , and rule him aright . For euen as a bladder , if it be pricked , all the wind voyds out of it : so Paul his heart being pricked , and bleeding continually for his sinnes , was freed of all conceitednes of all vanitie and pride . Wherfore as the men of Iudea and Ierusalem were pricked at their hearts , Act. 2. 37. so must we haue true compunction , in bleeding and weeping at the heart : alluding to this , But weepe for your selues .

Lastly , wee must haue compassion in weeping for our owne life . Indeed it is an acceptable thing to haue compassion vpon others , but here wee are bound to haue compassion vpon our selues . Miserere animae tuae , placens Deo , as one sayth , The Priest must first offer sacrifice vnto God for himselfe , then for the sinnes of the people . In the Gospel , the Pharisie took compassion vpon the Publican , saying , I thank God I am no whoremaster , nor vncleane person , nor as this publican : But the godly publican wept for himself , and tooke compassion vpon his own life , and therefore God tooke compassion vpon him . We must not first weepe for others , but first wee must drinke one heartie draft of compassion for our selues , and then for our brother . If thy eye be single , al thy bodie is full of light : but if thou haue a beame in thine own eye , & yet wouldest pull out the moate that is in thy brothers eye , all thy bodie is full of darknes : whereas the way is first to weepe and wash out the great beame our of their owne eye , that then thy eye being more single , thou maist see cleerely to pull a little moate out of thy brothers eye : otherwise , that which was most fondly and foolishly sayd to Christ , may be truely and fitly sayd to thee , Phisition heale thy selfe : And , he saued others , himselfe he can not saue . Like to those Hagges and Pharies , which in Latin be called Lamiae , which wee haue heard of in old time , who ( as they say ) could see well enough abroad , but when they came home , were wont to put vp their eyes in a boxe , & so they were stark blind . To whom we may wel say , as Christ sayd to one , Abi in domum tuam : Goe into thine owne house : doe not prie into other mens liues abroad , and shut not vp thine eyes in a boxe when thou art at home , but rather when thou art abroade : looke to thine owne house , looke to thine owne heart , weepe for thine owne selfe , for thine owne life . Many can swallow a camell & straine out a gnat : though their own backs be surcharged , and ouerladen with all ilfauoured lumpes of sinne , like camels bunches ; yet they neuer feele it , they neuer make any bones of it , they can swallow it well enough without any drinke of teares : but if they see a little gnat sitting vpon their brothers coate , presently they must needes forsooth weepe for it , and vrge it and presse it very sore , and straine it through their teares . Such are the wicked vnlearned Brownists , and other like sectaries of this age ; they say they weep daily for the ruine of Syon , for the desolation of this Church . But our Church answers them , as she had heard her spouse Christ Iesus say in the like case , Weepe not for me , but weepe for your selues : I ( sayth our Church ) was neuer more glorious heretofore ▪ in this Realme of Englande , neuer am like to bee hereafter , then I am now at this day , the Lord bee thanked for it : and there is no one point of doctrine or discipline , which I maintaine , which hath not beene within these fortie yeares confirmed and besprinckled , and euen inameled with the blood of as blessed Saints , as holy Martyrs , our owne countrimen , as euer did holde vp innocent hands to GOD . Therefore , Weepe not for mee , but weepe for your selues : You haue departed not only from his Church , but from the primitiue Church : of which you speake so much , Act. 2. 48. In the primitiue Church , they remained with one accorde in the Temple , you run out of the Temple , and refuse to pray with vs . In the primitiue Church , they did breake bread at home , you breake peace abroade : In the primitiue Church , they had singlenes of heart , you haue changed all singlenes into singularitie : I do not speake this vnto any of this worshipful audience , but to you Brownists : you are those Donatists , of whom Saint Austine speaketh in his 29. Epistle written to Ianuarius , who would take from vs the Lords prayer , with their impious arguments : so would ye Brownists . You are those Nestorians of whome Cassianus speaketh : Quia nolunt esse vt omnes sunt , volunt omnes esse sicut illi sunt . Who , because they would not be as other men are , would haue all men to bee as bad as themselues . You are of those Luceferians , of whom Ierome speaketh in the beginning of decalogue , Quibus familiare est dicere , fact a est ecclesia lupanaria : who make it a common worde in their mouthes to saye , that the Church is become a Stewes , so say the Brownists . You are those Adriani of whom Epiphanius speaketh in his Anchoratus , 4. & 5. pag. grecae : who being busie bodies themselues , and Bishops in other mens Dioces : yet thinke much that godly and learned Bishops shuld beare rule in their owne Dioces , so thinke the Brownists . You are those factious Schismatickes , of whom Irenaeus speaketh of in his 4. booke , 26. chapter : who for light and trifling quarrels , rent and teare the great & glorious bodie of Christ : so doe yee Brownists . Yea , you are those Schismatikes , of whome Bernard speaketh , Qui eos qui de Ecclesia sunt , canes , & porcos censent : who account of the Ministers of the church no otherwise , then of hogges , and dogges : I speake to you Brownists . You are those murmurers against Moyses , of whom Optates speaketh in his first booke against Paremon , Qui sunt sepulti , antè sunt mortui : who were buried before they were dead , because they wept for others before they wept for themselues : so doe ye Brownists . But to leaue them as they leaue the Church , and returne to our selues ( deare brethren ) who are Christs deare friends , and friends of his holie Church , we must not onelie weepe , but weepe at the heart , not only weepe at the heart , but weepe for this life ; not only weepe for this life , but weepe for our owne life : and so continuallie practise true deuotion , compunction , and compassion , according to this , But weepe for your selues .

Thus haue I gone ouer al the eight parts of this text : Now I would desire no greater fauour of God , than that wee might meditate of this which hath been spoken , so as our whole liues , and all our affections ( especiallie these affections of ioy and sorrowe ) might thereby be ordered , and directed aright . For weeping , and not weeping , are things indifferent : things of themselues neither good nor bad , but thereafter , as according to circumstances and occurrences , they are either well or ill vsed : Euen as glorying , labouring , fearing , or louing . For glorying , it is sayd , Let not the wise man glorie in his wisedom : but let him that glorieth , glorie in this , that he knoweth the Lord . Againe , We must not reioyce in any thing , but in Christ Iesus , and him crucified . For labouring , it is sayd , Labour not for the meate which perisheth , but for the me at which endureth for euer . And againe , Thou shalt get thy liuing with the sweate of thy browes . For fearing , it is said , Feare not him that can kill the bodie onely , but feare him who is able to cast both bodie and soule into vtter darknesse . For louing , it is sayd , Loue not the world , nor the things of the world : if any man loue the world , the loue of God is not in him . Glorie not them , but glorie , not in the wisedom of the world , but in the knowledge of God : Labour not , but labour , not for the meat which perisheth , but for the meate which abideth for euer . Feare not , but feare , not him that can kill the bodie onely , but him that can kill both bodie and soule . Loue not , but loue , not the world , but GOD . And so here , Weepe not , but weepe , not for me , but for your selues . Weepe not for me , but weepe for your selues . To weep is lawful , not to weepe , without weeping , is vnlawfull : not to weepe , is lawfull , not to weepe , without weeping , is not lawfull . Againe , to weepe for our selues , is lawfull ; to weep immoderatly for Christ , is vnlawfull ; not to weepe for Christ is lawfull ; not to weepe at al for our selues is vnlawfull : whereas without any vnlawfulnes in either , both weeping , and not weeping , will be lawfull , if our weeping be alwaies ioyned with not weeping , and our not weeping sometimes ioyned with weeping ; if our weeping Bee for our selues , not for Christ , and our not weeping be for Christ , & not for our selues . Therefore , we must mark what our Sauiour said , he saith not thus , Weepe for me , and weepe for your selues ; that is too much sorrowe , and too little ioy : neither thus , Weepe not for me , nor weepe for your selues ; that is too much ioy , and too little sorow : neither thus , Weep for me , but weepe not for your selues ; that is a desperat speech : neither thus , Weepe not for your selues , but weep for me ; that is a presumptuous speech : onely he sayth thus , Weepe not for me , but weepe for your selues . Wherfore ( holy brethren ) if wee haue any teares , now let vs shed them : if wee haue any Psalmes , now let vs sing them . The holy Gospell is nothing els , but a ioyfull newes , the summe whereof is comprised in that Euangelicall and Angelicall message to the shepheards , I bring you glad tidings of great ioy , which shall bee to all people . But ther Christ was borne in his mothers armes , now he holdeth vp the Angels that they fall not , and lifteth vp men that are fallen , with his armes stretched out vpon the crosse : This is his kingdome which is vpon his shoulder , Esay . 9. 6. And O Ecumenius sayth vpon the second of Iob , This was a greater glorie and credite for Christ , then the creation of the whole world . Sweete Sauiour , I embrace the wounds of thy hands and feet , I esteeme more of thy hysoppe , thy spunge , thy reede , thy speare , then of any princely Diadem : I boast my selfe , and am more proude of thy spittings and thornes , then of al pearles and iuels : I account thy crosse more splendent and glorious , then any royall scepter . What speake I of a scepter ? that s a goodly matter indeed , then al the sunne-beames in her greatest brightnes of beautie . This is that triumph , 2. Cor. 2. 14. wherby Christ made vs to triumph in himselfe , and to bee more then conquerours , as Cyprian sayth , whereas the goodnes and sweetnes of Christ , did triumph ouer all impietie and malice . Therefore if the women met Saul playing & singing , Saul hath slaine his thousand , and Dauid his ten thousand : how much more ought all the sonnes and daughters of Ierusalem , to meete ioyfully playing vpon the harpe , and singing that new song to the Lambe with the 24. Elders , Thou art worthie to take the book , and to open the seales thereof , because thou wast killed , and hast redeemed vs by thy bloud . There is a time to weepe , and a time to laugh , a time to mourne , and a time to dance . Why art thou then so heauie oh my soule , and why art thou so disquieted within me ? still put thy trust in GOD , and hee will deliuer thee . Wherefore , let vs looke vp into heauen , and there shall we see the Angels singing this song , Glorie bee to God on high , peace on earth , and good will to●ards men . And if I acob , that true Iacob , ( I meane ) Christ , when he went to Ierusalem , hauing nothing with hi● but a staffe , a I acobs staffe : if then ( I say ) we had good cause to reioyce : how far greater cause haue wee now to reioyce , seeing he is returned back againe , and ascended vp into heauen to his Father , and there sitteth in glorie : though thou wert neuer so much afflicted , yet euen in affliction ▪ reioice with ioy vnspeakable , yet not as Herodias did , but as Dauid did leape vp in affliction , and caper as high as heauen it selfe , where thou shalt see one rapt vp into a third heauen , saying to himselfe , God forbid that I should reioyce in any thing , but in the crosse of Christ : and to vs , Reioyce in the Lorde alwaies , and againe I say , Reioyce : and againe and againe , I say reioyce , & reioyce in Christ alwaies . But weepe for yourselues : not because Christ dyed , but because your sinne were the cause of his death : for this I will weepe day and night : yea , if I had as many eyes in my head , as thre are starres in the skie , yet I wo●ld weepe them all out for this , that I should be such an vnworthy wre●ch , as by my sinnes to crucifie Chris : , & to put him to so many deathes , and to kill so deere and so louing a Lord . Oh that I could possibly deuise what to say , or what to doe , to obtaine thus much of you , or rather of God for you : that you would weepe , though it were neuer so little for your sinnes . But I can doe no more but commend and commit that which hath beene spoken , to the effectuall working of the holy Ghost in you : & to the faithfull obedience of your good hearts to God . Many excellent things are spoken of thee , renowned citie , oh thou glorious citie of London : and yet there are many foule blemishes in thee , which nowe I will not , and by reason of the time , I cannot rip vp vnto you : but must leaue them vnto euery one of your priuat consciences : onely remember I pray you this one lesson , that you sinne not , for he that sinneth once , killeth Christ once : and hee that repeateth one sinne twentie times , killeth Christ twentie times : Oh that God would giue force to my words , and tell me what I should say . I would to God that I could moue a-any remorse , in bitinge and gnawing of your consciences for your sinnes . Beloued , oh beloued , kil not the comforter of your hearts , grieue not the holy Ghost : for when wee sinne , the holy Ghost is grieued : hee is grieued when we are not grieued ; but if we be grieued for our sinnes , then is the holy Ghost delighted : as sayth Saint Basill , such griefe and weeping will be the verie seede , or the interest and loane of euerlasting life . For as a Father pittieth his childe , and if he seeeth him crie , he stilleth him , & takes out his hand-kercher and wipes the childes eyes himselfe : so GOD our heauenly Father , will with his owne holy finger wipe away all teares from our eyes , take vs by the hande , and leade vs out of the house of mourning , into the house of mirth : then hauing sowen in teares , we shall reape in ioy : yea , hauing sowen but a few teares , which may be put in a bottle , we shall reape al those manifold ioyes which are in heauen : For ( sayth one ) Heauines may endure for a night , but ioy commeth the next morning : then shall Christ turne all our miserie into musicke : all our wormewood into wine : all our sighing into singing : then shall Abraham that good mower , binde vs vp into sheaues as good corne , and fill his bosome full of vs , and carrie vs into the Lords barne , to make a ioyfull haruest in heauen : then shall we with the wise Virgins , hauing store of oyle in our lampes , that is , teares in our eyes , goe out of this vale of teares which floweth with weeping , and enter into that celestiall Canaan , which floweth with milke and honie . Then shall we surmounting all earthly things , so reare aloft and flye vp as with the Eagles winges , into the heauenly paradise , and there settle in the tree of eternall life : then shall all teares of weeping and mourning bee wiped from our eyes : and then shall wee see cleerely the bright sonne of God sitting at the right hand of his Father in heauen : saving vnto vs , Come vnto me , all ye that are heauie laden , and I will refresh you : not saying , Weep not for me , but weepe for your selues : but Reioyce for me , and reioyce for your selues , through the tender mercies of Iesus Christ , to whom with the Father , and the Sonne , and the holy Ghost , be all honour and glory , power and praise , dignitie and dominion , both now and euermore . Amen .

Deus est gloria . FINIS .