THE MEAN IN MOURNING.  
A Sermon preached at Saint mary's Spittle in London on Tuesday in Easter week. 1595.  
By THOMAS PLAYFERE Doctor of Divinity.  
AT LONDON, Printed by the Widow Orwin for Andrew Wise, dwelling in Paul's Church yard, at the sign of the Angel. 1596.   

TO THE HONOURABLE AND MOST VIRTVOUS LADY, the Lady Elizabeth Carey, wife to the thrisenoble, Sir George Carey, Knight Martial, etc. all prosperity and happiness.  
MAdam, it is reported that Demonax having his head broken with a stone, and being advised to complain to the Proconsul of that injury, answered that he had more need go to a surgeon to heal his head, then to a Magistrate to redress his wrong. I must also confess, I had rather have had my head broken, than my sermon so mangled. For this sermon hath been twice printed already without my procurement or privity any manner of way. Yea to my very great grief and trouble. Nevertheless I have thought good to complain of no man. For in whom the fault resteth I cannot learn certainly. This I am sure, not any whi●● in myself. Clinius a Historiographer, having written the story of Virginius, and meeting with him upon a time said, If you find any thing amiss in your story, I pray you pardon it. To whom Virginius answered, What Clinius, dost thou not know I have done as I did, that such fellows as thou art, might write as you would? And so, it was my part, to take such pains as conveniently I could, is furnishing and providing this sermon against the appointed time. But afterward what others, either by reporting or printing would make of it, that was not my fault, that was not in me either to help or hinder. Therefore I have not gone unto any Magistrate to complain, but though it be one of the greatest injuries that ever was offered me, yet because I know not what secret purpose the Lord had in laying this affliction upon me, I do most willingly pardon it. Yea, even as Moses, when the first tables were broken, was content to make new: in like manner, finding in the first editions so many broken-ended sentences, I have as it were gone to a surgeon, or rather in deed I have played the surgeon myself, and by setting out the sermon a new, have salved the matter as well as I could. Diogenes seeing the city of Myndus very little and poor, but the gate thereof very large and stately, said, You of Myndus, shut your gate, and keep in your city, that it run not away. After the same sort, the gate (as I may say) and the first entrance into this Sermon, was before very lofty and stately, the Sermon itself very simple and poor. Such a stir they kept, in terming it very vainly and most fond, A most excellent Sermon, as if they would have cast the house out of the window, or the city out of the gate. Wherefore I have made the gate lesser, and the city greater. The gate lesser, by entitling it, The mean in Mourning, which is the very drift in deed, and the right scope of the whole Sermon. And the city greater, by adding divers notes, in sundry places of the Sermon, as I have since thought best. So that if any which heard it preached be disposed to read it, he shall not, I hope, altogether lose his labour. For though he have all here which he heard then, yet he heard not all then, which he hath here. But how it will please God to affect others I know not. This I wots well, that many a time and oft I have been much moved myself with the meditation of some points in this Sermon. And now of late, next to God and to his holy word, I could take comfort in nothing so much, as in reading that which I have written in the seventh part, the first section thereof. Occasioned thereto, by the certain report of the death of my most dear father, who was well known, for his place and calling, to be as good a man, and as sincere a christian, as any hath lived in this age. But for conclusion, I humbly desire your Ladyship, that as I have dedicated the Pathway to Perfection to my very Honourable good patron, Sir George Carey: so it would please your Ladyship, to let this Sermon pass under the countenance and credit of your name. For if your Ladyship will deign to read it over, than I doubt not but divers other Ladies & Gentlewomen, which have virtuous and noble minds, will vouchsafe also to learn thereby, how they ought with the daughters of jerusalem, not to weep for Christ, but to weep for themselves. Especially, having such a singular ensample before their eyes as your Ladyship is, whom God hath endued with all ornaments & gifts, both of nature & grace.  
From Saint john's College in Cambridge the first day of February. 1595. Your Ladyships ever to be commanded, Thomas Playfere.   


Faults in all the Copies.  
p. 24. l. 19 for licked read licked up  
p. 62. l. 23. for settler read setter  
p. 67. l. 28. for too to read too  
p. 71. l. 23. for Noah read Noah's  
p. 80. l. 28. for says. read says,  
p. 99 l. 25. for man read men  
p. 107. l. 14 for Lord: read Lord.   

Faults in some of the Copies.  
p. 6. l. 17. for those read these  
p. 7. l. 12. for rogy read rogly  
p. 33. l. 8. for ran read run  
p. 39 l. 24. for holy read hot  
p. 53. l. 21. for Christ. read Christ,  
p. 63. l. 16. for bands read hands  
p. 92. l. 2. for age read age, and    

THE MEAN IN MOURNING.  
The Text.  
Weep not for me, but weep for yourselves.  Luk. 23.28. 
RIght Honourable, right Worshipful, and most Christian and blessed brethren; four sorts of people were about Christ, when Christ was about his passion. Of the first sort were executioners, which tormented him. Of the second sort were jews which mocked him. Of the third sort were lookers-on, which marked him. Of the fourth sort were well-willers, which lamented him. Now although it be very likely, that among these his well-willers, divers godly men wept for him, as Saint john the Evangelist, joseph of Arimathia, Gamaliell, Nicodemus, and such like; yet it is certain, both that more women wept then men, and that the women more wept than the men. More women: more weeping. More women wept then men, partly by the permission of men, who thought that the women's weeping came rather from weakness in themselves, then from kindness towards Christ. Partly by the providence of God, who suffered more women to weep then men, that the women, which bewailed Christ's death, might condemn the men, which procured it. Now the women also more wept than the men, either of a natural affection, or else of a voluntary disposition. Naturally saith S. Peter, the woman is the weaker vessel, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in johan. ca 20. pag. 571.  soon moved to weep, and subject to many, either affectionate passions or else passionate affections. But touching these women, that which was otherwise natural to them, was here voluntary in them. For the sin of a woman, was the ruin of man. Therefore these women willingly wept the more. That though a woman did most in the second death of the first Adam; yet these might do least in the first death of the second Adam. For it was Eve a woman which betrayed the first Adam with an apple, & caused him to sin; but it was judas a man which betrayed the second Adam with a kiss, and caused him to die. And indeed you shall generally observe, that notwithstanding at the first, the woman went before the man in transgression and disobedience, nevertheless since to make amends for that fault, the blessed Virgin Mary, and divers other women have far excelled all men, or at the least wise, most men, in true devotion and godliness. Wherefore principally Christ here speaketh to the women, because both more women wept then men; & the women also more wept than the men; more women; more weeping; but yet in them he speaketh (as well as to them) indifferently to all his dear friends, both men and women, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
In which sentence we may observe, as many words so many parts. Eight words: eight parts. The first, WEEP NOT: the second, BUT WEEP: the third, WEEP NOT, BUT WEEP: the fourth, FOR ME: the fift, FOR YOUR SELVES: the sixth, FOR ME, FOR YOUR SELVES. The seventh, WEEP NOT FOR ME; the eight, BUT WEEP FOR YOUR SELVES. God grant all our hearts may be so affected with the consideration of these excellent matters, as may make most for the increase of our comfort in him, and his glory in us. And I humbly beseech you also most christian brethren, to do God this honour, and me this favour. First that you would not prescribe me any method, or order, how I should handle this text, but that you would give me leave to follow mine own method, and order, wherein I persuade myself, and I hope also truly, I have been directed by the spirit of God. Secondly, that you would not run before me, in your swift conceit, & earnest expectation, but that it would please you to go on along easily all the way with me, till happily at the length, by God's gracious assistance, and your gentle acceptance, I come to the end of my Sermon. And then if I have omitted any thing, which you would have had me said, spare me not, but blame me hardly for it, as you shall think best. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THe first part is, WEEP NOT. When lairus the ruler of the synagogue wept bitterly for the death of his daughter; Christ said unto him, 
b Luk. c. 8.52.  weep not. When Rachel wept, and would not be comforted, seeing neither her son Benjamin, nor almost any true Beniamite left alive; God said unto her, 
c jer. c. 31.16.  weep not. When a poor widow wept sore for the death of her only son, Christ said unto her, 
d Luk. 7.15.  weep not, And so here, Christ seeing many jairusses, many Rachel's, many widows, weep for the death of the only son of God, sayeth unto them, weep not. Forbidding thereby immoderate weeping, which is condemned, in nature; in reason; in religion. In nature, the earth when it rejoiceth, as in the summer time than it is covered with corn, 
e Psal. 65.12.  but when it hath to too forlorn, & sorrowful a countenance, as in the winter time, than it is fruitless, and barren. The water when it is quiet, and calm, bringeth in all manner of merchandise, but when the sea storms, and roars too much, than the very ships do howl and cry 
f Esay. 23.1.  The air looking clearly, and cheerfully refresheth all things, but weeping too much, that is, raining too much, as in Noah's flood, it drowns the whole world. The fire being but a little sprinkled with water burneth more brightly, but being too much overwhelmed, it gives neither heat, nor light. The eye itself (as Anatomists writ) 
(g) Vide Vesalium. lib. 7. c. 14 & Toletum in lib. secund. Aristotelis de anima.  hath twice as many dry skins, like sluices, to damn up the course of the tears, as it hath moist humours, like channels, to let them flow forth. For it hath six of them, and but three of those. If all the body were an eye, and there were no ears in it: where were then the hearing? If all the eye were a moist humour, and there were no dry skins in it, where were then the seeing? Seeing then too much weeping is; in the earth barrenness; in the water ship wrack; in the air an inundation; in the fire coldness; in the eye blindness; certainly if, the earth, the water, the air, the fire, the eye, could speak, they would altogether with one consent sing a joyful song of five parts, and every one severally say unto us, That we must not weep too much.  
Now reason seethe yet more, 
(h) Ne quid nimit.  That too much of a thing is nought. Etiammel, si nimium ingratum. Which is translated thus, 
i Prover. 25.27  It is not good to eat too much honey. If it be not good eating too much honey; then sure it is not good eating too much wormwood. The Egyptians when they would describe tears, they paint those gems, which we call unions, whereupon Suidas saith, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Unions hierogyphically do signify the shedding of tears. For as unions have their name in latin, because they are found one by one, & never more at once: so tears must be shed easily one by one, and never be powered out all at once. Seneca sayeth, that which we must do daily, we must do moderately. Therefore though we can not quite stop the bloody issue of our tears, at the leastwise we must be sparing, & weep so to day, as we may weep to morrow, & keep some tears aways in store, reserving 
l Si non finire lachrymas, at certè reseruare debemus. l. de consolatio. ad Polybium c. 23.  them to another occasion afterward. For we read that Heraclitus when he had soaked and soused himself in sorrow all his lise long, at length died of a dropsy, and so (as I may say) drowned himself in his own tears. Yea Niobe by overmuch weeping was turned into a stone; even as Lot's wife by turning back, was turned into salt. It was one of Pythagoras' poesies, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not to eat the heart; which is expounded thus, 
n Prou. 25.20.  As a moth fretteth the garment, and a worm eateth the wood: so heaviness hurteth man's heart. Now if we may not tear the heart of any otherthing with our teeth, then much less may we tear our own heart, with our tears. So that even blind reason, such as the heathen have had, doth yet plainly see this, That we must not weep too much.  
But religion goeth yet further. For when God at the first placed man in the garden of Eden, which is the garden of pleasure, he did indeed there provide all things for him, which might pleasure him. His wife which was equal to him: all other creatures that were inferior to him: the herbs which he did eat: the flowers that he did smell: the pearls which he did look upon: the gold that he did tread upon: all these served for his delight and joy. Afterward when sentence had proceeded against the man, that he should have sorrow about the fruit of the earth, against the woman, that she should have sorrow about the fruit of the womb, yet it pleased God to assuage and sweeten these our sorrows with diverse singular comforts. As first, we have the holy spirit, who is the only comforter. Next a good conscience, which is a continual feast. Then the holy scripture, which is (as it were) an other paradise. Lastly, an unfeigned faith by which we have peace with God. Therefore Athenagoras 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. de resur. mor.  says well, I count that they have no spirit, no conscience, no scripture, no faith in them which yield to too much grief. And Hierome yet more vehemently, 
p Detest andae sunt istae lachrymae quae non habent modum.  I do from my heart detest all excessive sorrow, seeing it is a very hell upon earth, and an entrance even in this life into that woeful place where there is nothing but weeping and gnashing of teeth. Wherefore immoderate weeping is condemned, in nature, which teacheth all things: in reason, which teacheth all men: in religion, which teacheth all christians, That we must not weep too much. Thus much of weeping too much, which is the first part, WEEP NOT. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
Now a little of weeping too little which is the second part, BUT WEEP. They to whom Christ here speaketh, offended in th'excess. Therefore he beginneth thus, weep not. But I may well shift the words, and begin thus, But weep. For we offend, commonly in the want of weeping, seldom in th'excess. The reason is, because we lack love, which being three fold; towards ourselves: towards our neighbour: towards God; the greatest work of love; towards ourselves is repentance: towards our neighbour is preaching: towards God is prayer. And all these require some tears. So that if we weep so little as that we weep not at all, we weep too little. Which we must not do. For first, touching repentance one says truly, 
q Hoc ipso sunt maiores tumores, quò minoris dolores.  The lesser our sorrows are, the greater are our sins. But on th' other side, the heads of dragons are broken in the waters 
r Psalm. 74.13.  that is, very strong and vile sins are weakened and washed away with tears. That obligation which was against us 
f Collos. 2.14.  before it had been fastened to the crossed of Christ was engrossed in parchment. Now it is but scribbled in paper. So that if we blur it daily with weeping upon it, our tears will be like aqua fortis, to take out the hand-writing quite and clean, that God shall neither read nor see our sins. When Alexander had read a long and tedious Epistle written to him by Antipater, wherein were divers accusations against his mother Olympias, What, says he, me thinks Antipater knoweth not, that one little tear of a mother will easily blot out many Epistles. 
(*) Ignorare videtur Antipater quòd una matris lachryma multas delebit epistolas.  And certainly the tears not only of God's mother, but even of every child of God will much more easily blot out the memory of many sins, though they were before, like the sins of juda, written with a pen of iron, and graven with the point of a diamond 
(*) jere. 17.1.  Therefore saith Alcuinus, 
t Lavandum est cor poenitentiae lachrymis.  we must wash our hearts in the troubled pool of Bethesda 
(u) john. 5.2.  in the troubled tears of repentance. For as in a well, except there be some water in it we can not easily see the baggage that lieth in the bottom: so in the depth of the heart without tears we can not see our sins. Tears make our sins not seen, and seen. Not seen to God, and seen to us. God not seeing them forgives them, and we seeing them amend them. Pliny writeth that the tears of vine-branches do cure the leprosy. 
x l. 23. initio.  And so the tears of those vine branches which are grafted into the true vine, do cure the leprosy of sin. S. Austin witnesseth that the Eagle feeling his wings heavy, plungeth them in a fountain, & so reneweth his strength 
y comen. in Psal. 103. : After the same sort, a Christian feeling the heavy burden of his sins, batheth himself in a fountain of tears, and so washing of the old man, which is the body of sin, is made young again, and lusty as an eagle. That sinful woman 
(z) Luk. 7.44.  because she loved much, therefore she washed Christ's feet with her tears. A strange sight. I have oftentimes seen the heaven wash the earth. But I never before saw the earth wash the heaven: yet here I see it. An earthly and a sinful woman washeth the heavenly feet of Christ. But because she washed Christ's feet with her tears, therefore Christ crowned her head with his mercies. The prodigal child had no sooner returned home by weeping cross (as we say) and cried peccavi, but straightways he was received. Lo ye whatforce there is in three syllables. 
a Quantum valent tres sillabae? Ambrose.  For God hearing a sinner in true contrition utter but this one word of three syllables, peccavi, I have sinned, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is so in a manner charmed and enchanted with it, that he hath no power over himself, he cannot but grant remission. Saint Peter likewise though he were an old man in years, yet he was a very child, and a prodigal child in weeping. And as his faith was so great that he leapt into a sea of waters to come to Christ: so his repentance was so great that he leapt into a sea of tears when he went from Christ. He wept so bitterly (as Clemens Romanus testifieth) that there were gutters and furrows in his face, made with those tears which trickled down his cheeks. And therefore says Cyril, 
c Locum flendo recepit quem negando perdiderat. In Leviticum. lib. 16.  he recovered that place by bewailing his offence which he had lost by denying his master. For saith Nazianzen, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God is more merciful, than man can be sinful, if he will be sorrowful. Wherefore we may see by these examples, of the sinful woman: of the prodigal child: of Saint Peter, that weeping doth especially recommend our repentance, that we may purchase our pardon.  
Touching preaching, the voice of a preacher ought to be the voice of a crier, which should not pipe to make the people dance, but mourn to make them weep. Hence it is, that in the old law 
e Levit. 21.20.  none that was blind or had any blemish in his eye might serve at the altar. There are many reasons of this law. Among many this may be one, because for that impediment in his eye he could not well show his inward sorrowing by his outward weeping. And when they offered up to the Lord their first borne, who was ordinarily in every family their priest or their preacher, they offered also with him a pair of turtle doves or two young pigeons. That pair of turtle doves did signify a pair of mournful eyes. These two young pigeons did signify likewise two weeping eyes. And at that offering they prayed for their first born, that afterward he might have such eyes himself. For as pigeons fly to their windows 
f Esay 60.8. : so the sincere preacher hath no other refuge to fly unto, but only to his windows, that is to his eyes, which are glazed with tears, when they weep for the sins of the people. Christ jesus is much delighted in such kind of eyes, saying so often to his spouse, Thine eyes are pigeons eyes. The holy Ghost also, descending himself in the form of dove. And the Prophets like doves upon the waters which are washed with milk & remain by the full vessels 
(g) Cant. 5.12.  usually received their prophecies beside rivers. As Ezechiel beside the river Cobar: Daniel beside the river Tigris: the Baptist beside the river Jordan. Yea also they preached their prophecies, not so much with words as with rivers of tears. The prophet David was so valiant, that he overcame a mighty huge giant, and tore a Bear in pieces as easily as if it had been a Kid, & slew a fierce lion with no other weapon, but only with his naked hands, and diverse other times like a violent whirlwind bore down all before him. Yet when he came to preach, he was so soft-hearted, and so tender-eyed, that he said, Mine eyes gush out rivers of water, because men keep not thy law. O that my head were full of water, says jeremy, & mine eyes a fountain of tears. I protest, says Paul, that for these three years I have not ceased to warn every one of you with tears day and night. For indeed, as Austin witnesseth, there is more good to be done with sighing then with speaking, with weeping then with words 
h Plus gemitibus, quàm sermonibus, plus fletu quàm affatu. . And Prosper saith, that a preacher must seek not his own praise, but the people's profit in sorrowing for their sins 
i Non plausum sed planctum. . And Jerome says, that the preacher is most highly commended, not when the people 
k Sint eorum lachrymae, tuae laudes.  clap their hands, but when they knock their breasts. Wherefore as it is an Idol and no God which hath eyes and seethe not: So he is rather an Idol shepherd then a godly pastor, which hath eyes and weary not more or less, one time or other in preaching to the people.  
Touching prayer, Saint james says, the prayer of a just man prevaileth much, if it be fervent. For a fervent prayer cometh from a fervent spirit, which is wholly inspired with that holy spirit, who maketh request in us and for us, with sighs and groans, which cannot be expressed. As it is in one of the Psalms, 
l Psal. 147.18.  He sendeth forth his word and melteth them, he breatheth forth his spirit, and the waters flow. He sendeth forth his word, and breatheth forth his spirit, when the holy Ghost moveth us to pray. he melteth them and the waters flow, when tears trickle down from our eyes. For as a seething pot runneth over: so says a holy heart, seething (as it were) like a pot, and boiling in fervent prayer 
m Psalm. 42.4. , I power over my soul within me. According to that of Austin 
n Quo quisque sanctior, eò eius in orando fletus uberior.  The more holy and devout a man is, the more will he be sure to weep in his prayer. And no marvel that he doth weep in praying, which doth pray for weeping. Grant, O Lord, says the same father, that I may have a fountain of tears, then especially when I offer up to thee my prayers and supplications 
o Da mihi lachrymarum fontem, tum praecipuè, cùm preces & orationes tibi offero. Manualis cap. 11. . For the olive tree is most abundant in fruit when it distilleth. And so a Christian is most plentiful & powerful in prayer when he weary. Hereupon King David saith, I am as a green olive tree, in the house of the Lord. And our Saviour himself whent often to the mount of Olives, where he offered up prayers and supplications, with strong crying and tears. And therefore he willeth us also, to have faith as a grayme of mustard seed. Now mustard seed hath his name in Greek, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because it makes the eyes weep. So that he which in prayer hath faith, as a grain of mustard seed, hath such a faith, as makes his eyes weep. And then Christ says to him, Thou hast wounded my heart with one of thine eyes. If with one, then much more with both. For, as Synesius testifieth, weeping is more piercing, and more forcible to persuade God, and even to wound his heart, than all the eloquence, than all the rhetoric in the world 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And Cpyrian says, when the spirit of man sendeth out sighs in prayer, than the spirit of God gives grace 
r Cum spiritus hominis suspirat, spiritus Dei aspirat. . And Ambrose, God looketh when we pray, that we should pour out our tears, that he might pour out his mercies 
s Expectat lachrymas nostras, ut profundat pietatem suam. De paenit. l. c. 4. . As for example, Anna samuel's mother, in the bitterness of her soul wept sore when she prayed. Look how salt vapours arise out of the sea, which afterward are turned into a pleasant shower: so out of the sea of her sorrowful soul did arise sobs and sighs like salt vapours, which immediately were turned into asweet shower of tears. Therefore God heard her prayer, and sent her a son. The rather, because this weeping, the more bitter it was to her, the more sweet it was to God. So jacob wrestled with God, and prevailed against God 
t Gen. 32.28. . But the Prophet Osee showeth, that his wrestling was by weeping, and his prevailing was by praying 
u Ose. c. 12. v. 4. . So Ezechias being sick prayed, praying turned him toward the wall and wept▪ And then with weeping as with gun-shot he battered down that partition wall of his sins, which kept God's loving countenance from him. Therefore says the Lord to him, I have heard thy prayers and thy tears. A strange speech. I have heard thy prayers. That I understand well enough. But I have heard thy tears. What should be the meaning of this, trow you? Have tears tongues, I marvel, or can they speak, that they may be heard? yea surely I dare be bold to say it. The cloud-cleaving thunder of th'almighty can not make such a rattling sound, and such a roaring noise in the ears of man, as our tears do in the ears of God. Therefore David both before he had prayed, 
x Psal. 141.1.  desireth God to hear the voice of his crying, and also after he had prayed, 
y Psal. 192.10.  thanketh God because he had heard the voice of his weeping. For indeed he himself also says of himself, 
(z) Psal. 192.10.  I mingled my drink with weeping. And where was this drink of his, but in that cup of which he says in an other place, 
(a) Psal. 1●6. 13  I will take the cup of salvation, (or of prayer, & thanksgiving) and call upon the name of the Lord. So that David mingling his drink with weeping, mingled his prayer with weeping. Wherefore as Elizeus did cast salt into the waters of jericho, to make them sweet: so must we salt and season our prayers with tears, to make them savoury and delightsome to God. A man can never love himself aright, that doth not sometimes weep in repentance: nor his neighbour (if he be a preacher) that doth not sometimes weep in preaching: nor God, that doth not sometimes weep in prayer. So that we must not be like the stoics which were never at all moved. Then we shall weep too little. As is proved in this second part, BUT WEEP. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THe third part is next, WEEP NOT, BUT WEEP. Which noteth, seeing both the excess and the want are to be eschewed, that therefore the true mean, which we must keep in weeping, consisteth in an equal entermingling of these two extremities, WEEP NOT BUT WEEP both together. WEEP NOT, says he, Too much is contrary to nature. BUT WEEP, too little is contrary to repentance. WEEP NOT, too much is contrary to reason. BUT WEEP, too little is contrary to preaching. WEEP NOT, too much is contrary to religion. BUT WEEP, too little is contrary to prayer. S. Paul chargeth Timothy to be instant, in season, & out of season. First in season, than out of season. Teaching thereby that unseasonable opportunity, is better than seasonable importunity. Yet to keep a mean in exhorting, that we must as well use importunity sometimes, so it be in season, as take an opportunity always, though it be out of season. Even so, says our Saviour here, WEEP NOT, BUT WEEP. First weep not, then but weep. Teaching thereby that not to weep is better than to weep, yet to keep a mean in weeping, that we must, as well sometimes in not weeping weep, as always in weeping not weep. For th'apostle saith, That they which rejoice must be as though they rejoiced not, and they which weep must be as though they wept not. They which rejoice must be as though they rejoiced not, because, says Gregory, 
b Gaudium huius vitae, vua acerba. In c. 28. jobi.  All the joy the godly have in this life is as a sour grape gathered out of time. And Ambrose, 
c Non solum dolour, sed et laetitia habet suas lachrymas.  The children of God not only in sorrow, but even in joy also sometimes shed tears. They rejoice as though they rejoiced not. And they which weep must be as though they wept not, because, says Macarius, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. 15.  Even tears are a comfort to the righteous. And Ambrose again, 
c Est pijs affectib quaedam c●●am flendi voluptas. De obitu Valentiani. 〈◊〉. 449.  To them that are well affected, weeping is a very great delight. They weep as though they wept not. Wherefore as certain leaven apples have a sourish sweetness, and some old wines have a sweetish sourness; so both our sorrow must be joyful, and our joy must be sorrowful. Our sorrow must be joyful; as Christ did weep upon Palm sunday. Christ did weep. There is sorrow. Upon Palm sunday. There is joy. And our joy must be sorrowful; as the Israelites did eat the sweet Easter lamb with sour herbs. The sweet Easter lamb. There is joy. WEEP NOT. With sour herbs. There is sorrow. BUT WEEP. WEEP NOT. This is a fiery speech, as when S. john says, the Christ's eyes are as a flame of fire 
f Revel. 19.12. , that is, subject now to no weeping. BUT WEEP. This is a watery speech, as when David says, I water my couch with my tears. So that if we would reconcile these speeches together, we must reconcile fire and water together. Gregory observeth, that in the rainbow there are two colours, red which resembleth fire, & blew which resembleth water 
(g) In arcu eodem color ignis & aquae simul ostenditur: quia exparte est caeruleus, ex part rubicundus: ut utriusque judicij testis sit, unius videlicet faciendi, & alterius sacti. Homil. 8. in Ezec. . Red, that we might not weep, beholding the fire which shall burn when Christ shall judge the world: and blewe that we might weep, beholding the water which did flow when God did drown the world. Therefore as there be two colours, red and blue in one rainbow: So there must be two affections, joy and sorrow in one heart. This the wisdom of our ancestors seemeth to insinuate, even in the apparel which they have appointed to be worn at this solemnity. For the chief magistrates of the city, this day wear scarlet gowns which is a kind of red like fire, but to morrow they wear violet gowns which is a kind of blue like water. Wherefore the colours of the rainbow, which we see in your attire, do admonish you and us all, that joy and sorrow have such an intercourse in this life, that though this day we WEEP NOT, yet to morrow perhaps we can not BUT WEEP. This day we read salomon's songs, to morrow peradventure we may read jeremies' lamentations. Now in Elias his sacrifice, there were not only the colours of fire and water, but even fire and water indeed. 
h 1. Reg. 18.38  In so much as the fire of the Lord consumed & licked the water of the altar. And assuredly our sorrowful soul will be a most acceptable sacrifice to God, as Elias his sacrifice was, if we have both the fire of Aetna, & the water of Nilus, so as the ardent fire of faith, well nigh consume & almost burn up, the flowing stream of love. 
* In Epiro sacer fons est frigidus ultra onmes aquas, & spectatae diuer sitatis. Nam si in eum ardentem demergas facem, extinguit, si procul ac sine igne admoveas suopte ingenio inflammat, Solinus. Poly. cap.  Austin reporteth, that there is a fountain in Epirus, which not only putteth out torches that are lighted, but also lighteth torches that are put out 
i De civitate Dei lib 25. c. 3. . Fulgosus likewise reporteth, 
k Mirum sontem dicere debemus, apud Gratianopolin Gallicam vr●ens. Nam quamuis calentes aquas non hab●at, tamen simul cum ipsis aquis, flammas persaepe emittit. Fulgosus lib. 1. non long à fine.  that there is an other fountain near Grenoble a city in France, which although it have not hot waters as a bath, yet oftentimes together with bubbles of water it casteth up flames of fire. The fountain of tears that is in our eyes must be like these two fountains. As the Psalmist witnesseth, When my sorrow was stirred (says he) my heart was hot within me, and while I was musing the fire kindled 
l Psal. 30. v. 3. . When my sorrow was stirred. There is the first fountain. My heart was hot within me. There is the torch lighted. And while I was musing. There is the other fountain. The fire kindled. There is the flame burning. Whereupon one says fitly, Our eyes must neither be drowned, nor dry 
m Nec fluant oculi, nec sicci sint. Seneca. . If they want fire, they will be drowned. If they want water, they willbe dry. Wherefore, both WEEP NOT, and BUT WEEP: both fire, and water, must go together, that our eyes be neither drowned, nor dry. And this is the right moderation we must keep in weeping, as appeareth in this third part, WEEP NOT, BUT WEEP both together. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THe fourth part followeth, FOR ME. Weep not too much for my death: For the death of Christ; is the death of death: the death of the devil: the life of himself: the life of man. The reason of all this, is his innocency and righteousness, which makes first that as the life of Christ is the life of life: so the death of Christ is the death of death. Put the case how you please, this is a most certain truth, that the gate of life had never been opened unto us, if Christ who is the death of death had not by his death overcome death 
a Mors mortis morti mortem nisi morte dedisset, Caelestis vitae ianna clausa foret. . Therefore both before his death he threateneth and challengeth death saying, 
(b) Ose 13.14.  O death I will be thy death: and also after his death he derideth and scorneth death, saying, 
(c) 1. Cor. 15.55.  O death thou art but a drone, where is now thy sting 
(d) sic johannes Pistorius Erasms Roterodami affinis, igni cremandus dixit, O mors vbiest tua victoria? ? Ask death any of you (I pray) and say, death how hast thou lost thy sting? how hast thou lost thy strength? What is the matter that virgins and very children do now contemn thee, whereas kings and even tyrants did before fear thee? Death (I warrant) will answer you, that the only cause of this is the death of Christ. Even as a be stinging a dead body takes no hurt, but stinging a live body many times loseth both sting & life together; in like manner death, so long as it stung mortal men only which were dead in sin was never a whit the worse, but when it stung Christ once, who is life itself, by and by it lost both sting and strength. Therefore as the brazen serpent was so far from hurting the Israelites that contrariwise it healed them: after the same sort death is now so far from hutting any true Israelite, that on the other side, if affliction as a fiery serpent sting us, or if any thing else hurt us, presently it is helped & redressed by death. Those which will needs play the hobgoblins or the nightewalkinge spirits (as we call them) all the while they speak under a hollow vault, or leap forth with an ugly vizard upon their faces, they are so terrible that he which thinks himself nosmall man may perhaps be affrighted with them. But if some lusty fellow chance to step into one of these and cudgel him well favouredly, and pull the vizard from his face, than every boy laughs him to scorn. So is it in this matter. Death was a terrible bulbegger, and made every man afraid of him a great while, but Christ dying buckled with this bulbegger, and conjured him (as I may say) out of his hollow vault, when as the dead coming out of the graves were seen in lerusalem: and pulled the vizard from his face, when as he himself rising, left the linen clothes which were the vizard of death behind him. Therefore as that ass called Cumanus asinus jetting up and down in a lions skin did for a time terrify his master, but afterwards being descried did benefit him very much: semblably death stands now like a silly ass, having his lions skin pulled over his ears, and is so far from terrifying any, that it benefits all true christians, because by it they rest from their labours, and if they be oppressed with troubles or cares, when they come to death they are discharged; death as an ass doth bear these burdens for them. Oblessed, blessed be our lord, which hath so disarmed death that it can not do us any hurt, no more than a be can which hath no sting; nay rather it doth us much good, as the brazen serpent did the Israelites: which hath so dismasked death that it can not make us afraid, no more than a scarbug can which hath novizard, nay rather as an ass beareth his master's burdens, so death easeth and refresheth us. This hath Christ done by his death. He that felleth a tree upon which the sun shineth, may well cut the tree, but can not hurt the sun He that poweeth water upon iron which is red hot, may well quench the heat, but he cannot hurt the iron. And so Christ the sun of righteousness did drive away the shadow of death: and as glowing yond was too hot and too hard a morsel for death to digest. All the while Adam did eat any other fruit which God gave him leave to eat, he was nourished by it▪ but when he had tasted of the forbidden tree he perished. Right so death had free leave to devour any other man, Christ only excepted, but when it went about to destroy Christ, than it was destroyed itself. Those barbarous people called Cannibals which feed only upon raw flesh, especially of men, if they happen to eat a piece of roasted meat, commonly they surset of it and die Even so the right Cannibal the only devourer of all mankind, death I mean, tasting of Christ's flesh, and finding it not to be raw (such as it was used to eat) but wholesome and heavenly meat indeed, presently took a surfeit of it, & within three days died. For even as when judas had received a sop at Christ's hand, anon after his bowels gushed out: in like sort death being so saucy as to snatch a sop (as it were) of Christ's flesh, and a little bit of his body, was by & by like judas choked and strangled with it, and feign to yield it up again, when Christ on Easter day revived. Death I wisse, had not been brought up so daintily before, nor used to such manner of meat, but always had ravened either with Mithridates' daughters upon the poison of sin, or else with Noah's crow upon the carrion of corruption. Wherefore now says Fulgentius, 
e Mors Christum gustavit, sed non deglutivit.  death did indeed taste of Christ, but could not swallow him up, nor digest him. Contrariwise Christ as soon as ever he had but a little tasted of death 
f Hebr. cap. 2. ver. 9  eftsoons he did devour death, he did swallow up death in victory. And so the death of Christ by reason of his righteousness is the death of death.  
It is also the death of the devil. As the Apostle says that by his death he did overcome not only death, but him also which had the power of death, the devil. It is reported that the Libard useth a shaunge kind of policy to kill the ape. He lieth down upon the ground as though he were stark dead: which the apes seeing come all together, & in despite skip up upon him. This the Libard beareth patiently till he thinks they have wearied themselves with their sporting. Then suddenly he likewise leaps up and catches one in his mouth, and in each foot one, which immediately he killeth & devoureth 
(g) Concul●ant insultantes ludibrij causae donec pardalis sentiens illas iam saltando defatigatas de repent reviuiscens aliam dentib. aliam unguib. corripit. Eras. Prou. Pardi mortem adsimulat. . This was Christ's policy. He was laid in the dust for dead. The devil then insulted over him and trampled upon him. But he like a lively Lybard starting up on Easter day astonisheth the soldiers set to keep him which were the devils apes, & made them lie like dead men 
h Math. cap. 28. ver. 7. . Even as he told them before by his prophet, saying. I will be to them as a very Lion, and as a Lybard in the way of Ashur 
i Ose. cap. 13. ver. 7. . For as blind Samson by his death killed the Philistines, when they were playing the apes in mocking and mowing at him 
(k) judicum 10. ver. 25. : so Christ by his death destroyed the devil. Scaliger writeth that the Chameleon when he espies a serpent taking shade under a tree, climbs up into that tree and lets down a thread, breathed out of his mouth as small as a spider's thread, at the end whereof there is a little drop as clear as any pearl, which falling upon the serpent's head kills him 
(l) Ex ore filum demittit araneorum more: in cuius fili extremo guttula est margarttae splendore, ea tactus in vertice serpens moritur. Ex. 190. . Christ is this Chameleon. He climbs up into the tree of his cross and let's down a thread of blood, issuing out of his side, like Rahabs red thread hanging out of her window 
(m) Signa fidei atque vexilla dominicae passionis attollens coccum in fenestra ligavit. Ambro. de fide libro 5. cap. 5. & Paulinus Natali. 8. Puniceo proprium signavit vellere tectum. , the least drop whereof being so precious and so peerless falling upon the serpent's head kills him. The wild bull of all things can not abide any red colour. Therefore the hunter for the nonce standing before a tree, puts on a red garment. Whom when the bull sees, he runs at him as hard as he can drive. But the hunter slipping a side the bulls horns stick fast in the tree. As when David slipped aside saul's spear stuck fast in the wall 
(n) 1. Sam. 19.10.  Such a hunter is Christ. Christ standing before the tree of his cross, puts on a red garment dipped and died in his own blood, as one that cometh with red garments from Bozra 
(o) Esa. cap. 63.1. . Therefore the devil and his angels like wild bulls of Bazan 
(p) Psalm. 22.12.  ran at him. But he shifting for himself, their horns stick fast in his cross. As Abraham's ram by his horns stuck fast in the briars 
(q) Genesis. 22.13. . Thus is the devil caught and killed. A Dragon indeed kills an Elephant: yet so as the Elephant falling down kills the dragon hith him. An Elephant kills Elezar: yet so as Eleazar falling down kills the Elephant with him 
r 1. Mach. 6.46. . And accordingly to this, the devil killing Christ was killed by Christ. Yea as an Elephant is stronger than the Dragon, and Eleazar is stronger than the Elephant: so Christ is stronger than them both. For the Elephant doth not live after he hath killed the Dragon, neither doth Eleazar live after he hath killed the Elephant: but Christ liveth after he hath destroyed the devil. Leaving the devil dead, he is now risen himself from the dead. Wherefore as a Lybard killeth the ape: and a Chameleon the serpent: and a hunter the bull: and an Elephant the dragon: & Eleazar the Elephant himself: so Christ the true Eleazar, which signifies the help of God, hath by his death killed, that mischievous ape the devil: that old serpent the devil: that wild bull the devil: that great dragon the devil: that raging elephant the devil. When Mahomet, the second of that name, besieged Belgrade in Servia, one of his captains at length got up upon the wall of the city with banner displayed. A noble Bohemian espying this ran to the captain, & clasping him fast about the middle, asked one Capistranus standing beneath, whether it would be any danger of damnation to his soul, if he should cast himself down headlong with that dog (so he termed the turk,) to be slain with him? Capistranus answering that it was no danger at all to his soul, the Bohemian forthwith tumbled himself down with the Turk in his arms, and so by his own death only saved the life of all the city 
(s) Zieglerus. de illustribus viris ●erma●●tae cap. 98. . Such an exploit was this of Christ. The devil like the great Turk besieging not only one city, but even all mankind, Christ alone like this noble Bohemian encountered with him. And seeing the case was so, that this dog the devil, could not be killed stark dead except Christ died also; therefore he made no reckoning of his life, but gave himself to death for us, that he only dying for all the people, by his death our deadly enemy might for ever be destroyed. For so Origen testifieth that there were two crucified upon the cross of Christ. Christ himself, visibly: with his will: and for a time. The devil, invisibly: against his will: and for ever 
(r) Homi. 8. in josua. . Therefore the cross is that victorious chariot in the upper part whereof Christ sitteth as a triumphant conqueror, and in the lower part of it the devil is drawn as a captive, and is made an open spectacle of ignominy & reproach. diverse ancient father's note the virgin Mary was married that the devil might be deceived. For he knew well enough Christ should be borne of a virgin. But he never suspected blessed Mary was a virgin, considering she was wedded to joseph. Therefore he did not lie in wait to destroy the seed of the woman so circumspectly as otherwise he would if he had been aware or witted any such thing. So that the birth of Christ did cozen the devil. But the death of Christ did conquer the devil. And that much more gloriously when the temple of his body was upon the pinnacle of the cross, then when the body of his cross was upon the pinnacle of the temple. For when he was upon the temple his breath spoke better things than Satan: but when he was upon the cross his blood spoke better things then Abel: and there his breath came from his lungs out of his mouth, but here his blood came from his heart out of his side: and there he fought standing stoutly to it, and withstanding Satan he would not in any wise throw down himself, but here he skirmished yielding and humbling himself to the death of the cross: and there the devil ascended up to him unto the top of an high mountain, and so (as I may say) bade him base at his own goal, but here he himself descended down to the devil into the nethermost hell, and so spoiled principalities and powers, and slew the great Leviathan in the very bottom of his own bottomless pit. For the devil like a greedy ravenous fish snatching at the bait of Christ's body (as Damascene speaketh) was pierced through and twicht up with the hook of his Deity 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Therefore both before Christ's passion, Peter took money out of a fishes mouth to pay his tribute: and also after Christ's passion, the disciples broiled a fish for him to feed upon. Whereby we see, that Christ, who made a fish pay tribute to Caesar for him, made the devil also pay tribute to death for him: and on the other side that the devil while he went about to catch this good fish, which is jesus Christ God's son the saviour (as Methodius and Sibylla prove the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  severally signify) was himself caught, yea also killed by Christ. So that all the while Christ was buried in the grave, the devil was broiled in hell. Wherefore as it was bootless for Goliath to brandish his spear against David: so it little availed the devil to shake his spear likewise in the hand of the soldier against the heart of Christ. For as David having heard Goliath prate & talk his pleasure, when they came to the point at the first stroke overthrew him: so Christ with that very self same spear which gave him a little veny in comparison, or (if it be lawful for me so to speak) but a philip on the side, which was soon after recured, gave the devil a deadly wound in the forehead, which with all his paws he shall never be able to claw off. And again, as David only with his sling wrought this feat: so Christ only by his death, and by the power of his cross, which is the sling of David 
(y) Sanè crux ipsa funda est, qua David Goliath horrendum armis & formidabilem visu prostravit hunet. Cyr. joh. l. 8.17.  did conquer & subdue the devil. And so the death of Christ by reason of his righteousness is the death of the devil.  
It is on the other side the life of himself. That which was prophesied in the Psalm is here fulfilled in christ. 
z Psal. 92.12.  The just shall flourish as the palm tree. In the hebrew it is Tamar, which signifies only a palm tree. But in the greek it is Phoinix which signifies not only a palm tree, but also a Phoenix. Which translation proveth two things. First, that jesus the just one did most flourish when he was most afflicted. For the just shall flourish as the palm tree 
a Chattamar. . Now the palm tree, though it have many weights at the top, and many snakes at the root, yet still it says, I am neither oppressed with the weights, nor distressed with the snakes 
b Nec premor, nec perimor. . And so Christ the true palm tree, though all the judgements of God, and all the sins of the world, like unsupportable weights were laid upon him, yea though the cursed jews stood beneath like venomous snakes hissing and biting at him, yet he was, neither so oppressed with them, nor so distressed with these, but that even upon his cross he did most flourish, when he was most afflicted. As penny royal being hung up in the larder house, yet buds his yellow flower: and Noah's olive tree being drowned under the water, yet keeps his green branch: and Aaron's rod being clung and dry, yet brings forth ripe almonds: and Moses bramble bush being set on fire, yet shines and is not consumed. Secondly, that jesus the just one did most live, when he seemed most to be dead. For the just shall flourish as the phoenix 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Now the phoenix though sitting in his nest among the holy spices of Arabia he be burnt to ashes, yet still he says, I die not but old age dieth in me 
c Moritur me non moriente senectus. . And so Christ the true phoenix, though lying in his grave among the hot spices wherewith with Nichodemus embalmde him, he was never like to rise from death to life again, yet he died not but mortality died in him, and immortality so lived in him, that even in his sepulchre he did most live, when he seemed most to be dead. As the Laurel is greenest in the foulest winter: and the lime is hottest in the coldest water: and the glow-worm shineth brightest when the night is darkest: and the swan singeth sweetest when his death is nearest 
(d) Cantator cygnus funeris ipse sui. Mart● alis lib. 13. Epigr. . Epaminondas being sore wounded in fight, demanded of his soldiers standing by, whether his enemies were overthrown or no? They answered yea. Then whether his buckler were whole or no? They answered also I. Nay then (says he) all is well. This is not the end of my life, but the beginning of my glory. For now your dear Epaminondas dying thus gloriously shall rather be borne again then buried 
(e) Nunc enim vester Epaminondas nascitur, quia sic moritur.  Christ likewise was sore wounded. But his enemy's death and the devil were overthrown and spoiled. His buckler, which was his Godhead, was whole and untouched. Therefore there was no harm done. His death was no death, but an exaltation unto greater glory 
(f) Ego si exaltatus suero. joh. 12.32. . That noble Eunuch riding in his cooch read in Esay, that Christ was silent before his death, as a lamb before the shearer. He says not, before the butcher, but, before the shearer. Insinuating that death did not kill Christ, but only shear him a little. Neither yet had death Christ's fleece when he was shorn. For Christ taking to himself a spoungefull of vinegar 
g joh. ca 19.29 , that is, full of our sharp and sour sins, did give us for it purple wool full of blood, 
h Heb. c. 9.19.  that is, full of his pure and perfect justice. And indeed the only livery which Christ our Lord and master giveth all us that are his faithful servants, is a coat made of this purple wool. The Psal mist says, that God giveth his snow like wool. But here we may turn the sentence, and say, that Christ giveth his wool like snow. For as snow covereth the ground when it is ragged and deformed: so Christ's wool which is his coat without seam, covereth our sins, and though they were as crimson, yet maketh them white as snow. And as gedeon's fleece when it was moist, the earth was dry, but when it was dry the earth was moist: So when Christ's fleece was moist as a green tree, than were all we dry like rotten sticks, but when his fleece was dry, all the blood and water being wrung out of his precious side, than were we moistened with his grace. Wherefore seeing death had not Christ's fleece when he was shorn, but we have it which believe in him, it followeth that neither death was the better nor christ the worse. But as a lamb is much more nimble and lively for shearing: so this shearing of death was a kind of quickening to the lamb of God, and only a trimming to him before he ascended to his father, as joseph was trimmed and pouled before he appeared to Pharaoh. For look how Adam slept: so Christ died 
i Dormit Adam, moritur Christus. Prosper. . When Adam slept, his side was opened: when Christ died, his side was opened. Adam's side being opened, flesh and bone were taken out: Christ's side being opened, water and blood were taken out. Of Adam's flesh and bone the woman was built: of Christ's water and blood the Church is built. So that the death of Christ is nothing else but the sleep of Adam. For as he says of the damsels death, The damsel is not dead but sleepeth; so he says of his own death, I laid me down and slept, and rose up again for the Lord sustained me. And in an other place, when God the father saith to his son, Awake my glory, awake my lute and harp: God the son answers to his father, I will awake right early. That vessel which Peter saw in a trance, which came down from heaven to the earth, and was knit at the four corners, and had all manner of beasts in it, did betoken Christ. Christ came down from heaven to the earth: and his story is knit up by the four Evangelists: and he hath made jews and Gentiles, yea all nations, though they were as bad as beasts before, yet he hath made them all, I say, one in himself. Now says Cassianus, it is worth the noting, that the holy Ghost says not, this vessel was a sheet, but was like a sheet 
k Pulchrè ait, Non linteum sed, Quasi linteum. . A sheet may signify either sleep or death. Because there is both a sleeping sheet, and a winding sheet. But neither was Peter's vessel a sleep, though it were like a sheet: neither was Christ's body dead, though it were leapt in a sheet. For we ourselves can not so properly be said to live in our first birth, as in our second birth: and Christ's life when he lay in that new womb, in which never any other was conceived, is nothing to his life, when he lay in that new tomb, in which never any other was buried. Wherefore as jacob travailing towards Haram, when he had laid an heap of stones under his head, and taken a nap by the way, was much revived with it after his tedious journey: so Christ travailing towards heaven, when he had slept a little in that stony sepulchre which was hewn out of a rock, lived then most princely after his painful passion. Tell me when did jonas live? in the hatches of the ship, or in the belly of the whale? In the hatches of the ship? why? I am sure you will not say so. That was nothing. But to live in the belly of the whale when the mariners were in extreme jeopardy and danger upon the water, and yet jonas most safe and secure under the water, this indeed was somewhat. Who ever saw such a wonder? The waves were one while hoist up to the highest clouds, an other while hurled down to the nethermost depth, jonas self being all this while in the very gulf of destruction, and yet not one hair the worse. Christ's case was the same. As jonas was in the belly of the whale three days and three nights: so and so long was the son of man in the bowels of the earth. Yet he had no more hurt than jonas had. But lived better under the earth than we can upon the earth, better in death than we can in life. Tell me when did Daniel live? In the king's court? or in the lions den? In the kings court? why? there is no great reason for that. Any man might have lived there. But to live in the lion's den, when the mouth of the den was shut, and the mouths of the lions open, this indeed was the life of an angel & no man. What king could ever make lions attend, and wait upon him? Yet here you might have seen worthy Daniel sitting in the midst of many hungry lions, when as the lions lay down at his feet couching and crouching before him, and adored their own pray cast unto them, which otherwise they would have wearied, and being beasts became men in humanity toward this saint, seeing men became beasts in cruelty against him. The same reason was in Christ. His sepulchre was sealed as well as daniel's den. And he says also of himself in the Psalm, My soul is among lions. These lions were the terrors of death, and the horrors of hell. Yet he took no more hurt than Daniel did. But broke the chains of death into fitters, and the gates of hell into shivers, and then most gloriously triumphed. And so the death of Christ by reason of his righteousness is the life of himself.  
It is lastly the life of man. When Christ's spear had opened that way of life which the Cherubin's sword had stopped up, then says our Saviour to the thief, This day shalt thou be with me in paradise. Adam and Eve both in one day were expelled out of paradise. Christ & the thief both in one day were received into paradise. Yea both in one hour of the day. For about noon when the wind blewe Adam and Eve were expelled. And so about the sixth hour, that is about twelve a clock in the day time, Christ and the thief were received. Christ saying to the thief while he did draw him up into paradise 
l Ose cap. 11.  I do draw thee with the cords of a man even with bands of love. But the septuaginte translate the hebrewe words 
m Bechavele adam.  which signify, with the cords of a man, into those greek words 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which signify with the destruction of a man. As if Christ should say thus to the thief. I do so dearly love thee that I am content, myself to be destroyed that thou mayest be saved, myself to die that thou mayest live. I do draw thee with the destruction of a man, even with bands of love. So that the thief who saw his own wounds and death in Christ's body, did see also Christ's saving health & life in his own body. As Alcuinus says writing upon the sixth of john 
o Assumpsit vita mortem, ut mors acciperet vitam, ; when the living Lord died, than the dying thief lived. Notably says the prophet 
p Lamen. 4. ver. 21. , The breath of our nostrils, Christ the Lord is taken in our sins, to whom we said we shall live in thy shadow. If Christ be the breath of our nostrils, than he is our life. And again, if we live in his shadow, than we live in his death. For where there is breath in a shadow, there there is life in death. Now as the overshadowing of the holy Ghost was the life of Christ; so the overshadowing of Christ, is the life of man. And as Peter's shadow gave health to the sick: so Christ's shadow giveth life to the dead. yea a thousand times rather Christ's then Peter's. For as Elias his spirit was doubled upon Elizeus, because Elias being alive restored some to life, but Elizeus, as jerom says, being dead raised up one from the dead 
q Mortuus mortuum suscitavit.  so Peter's spirit was doubled upon Christ, because Peter being alive was a physician to the living, but Christ as chrysostom saith, being dead was a physician to the dead 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Or rather indeed in this comparison there is no comparison. But as Peter's spirit was a shadow to Christ's spirit: so Peter's shadow was nothing to Christ's death. Ezechias seeing the shadow of the sun go ten degrees back in the dial, was assured by this sign, that he should recover of his sickness 
f Esay. cap. 38.8.  Sick Ezechias may signify all mankind which is sick by reason of sin. But this is an unfallible sign we shall recover, because the sun hath gone ten degrees back in the dial. The sun of righteousness jesus Christ hath for our sake made himself lower by many degrees in the earth. My father is greater than I There he is gone back ten degrees below his father. Thou hast made him lower than the angels. There he is gone back ten degrees below the angels. I am a worm and no man. There he is gone back ten degrees below men. A live dog is better than a dead lion 
(t) Eccles. 9 ver. 4.  There he is gone back ten degrees below worms. For he was not counted so good as a live worm, but was buried in the earth as a dead lion to be meat for the worms, if it had been possible for this holy one to see corruption. But blessed, O blessed be our Lord! Christ being in the form of God was buried in the grave, & so was made lower than his father; nay lower than angels; nay lower than men; nay lower than worms: that we being now no better than worms might be crowned in heaven, and so might be made higher than worms; yea higher than men; yea higher than angels; yea partakers of the same life and kingdom with Christ. Pliny reporteth 
u L. 36. cap. 10.  that there was a dial set in Campus martius to note the shadows of the sun which agreeing very well at the first, afterwards for thirty years together did not agree with the sun. All the time of those thirty yea three and thirty years that Christ lived in his humiliation here upon earth, you might have seen such a dial. In which time the shadow of the dial did not agree with the shining of the sun. But thanks be to God, all the better for us. When the sun went backward ten degrees in the dial, than Ezechias went forward fifteen degrees in his life. He lived fifteen years longer. And so the going of this sun jesus Christ ten degrees backward, hath healed all our sickness, and set us a thousand degrees forward, and infinitely advanced us by his death to everlasting life. For Christ is that loving Rachel, which dies herself in childbirth to bring forth her son Benjamin alive; Christ is that righteous Adam which by the bloody sweat of his brows hath earned for us the bread of life; Christ is that just Noah, which shutting up himself in his ark as in a sepulchre saveth all that come to him alive: Christ is that tender Pelican which wounding his own breast, doth with his blood restore again his young ones to life. And even as when many birds are caught in a net, if a Pelican, or any other great bird that is among them get out, all the rest that are little ones follow after: semblably Christ as a great bird having broken through the net of death, all we escape with him: So that we may say with the Psalmist, Our soul is escaped as a bird out of the snare of the fouler, the snare is broken & we are delivered. Arnobius upon these words in the psalm 
x Psalm. 138.8. , Despise not the work of thine own hands, writeth thus, We are the work of thine own hands, seeing we are thy workmanship 
(y) Eph. 2.10. lysius sumus factura conditi in Christo. Quantum ad substantiam fecit, quantum ad gratiam condidit. Tertull. adver. Mar. l. 5. non long a fine. . Now because the work of thy hands was destroyed by the work of our hands, therefore were thy hands nailed to the cross for our sins. That those hands of thine might repair again the work of thy hands by the tree of the cross, which was destroyed by the tree of concupiscence. Thus far Arnobius. Whereby we may gather that the fruit of the tree of knowledge of good and evil is evil, that is death, but the fruit of the tree of life, that is of the cross of Christ, is life. When Alexander had thrown down the walls of the Thebes, Phryne a harlot promised that she would at her own charges repair them again, so that the citizens would suffer this title to be graven upon the gate, Alexander hath thrown them down, but Phryne hath raised them up 
(z) A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. . The case is quite contrary here. Eve hath overthrowene not only Thebes, but even all mankind. Christ hath at his own cost and charges repaired and built us up again. Therefore we must grave this title upon the cross of Christ, Eve hath thrown us down, But Christ hath raised us up. eves tree of knowledge of good and evil hath thrown us down, but Christ's tree of life hath raised us up. Nay I will be bold to say yet more. What is that? Marry this, That as far as the tree of life excelleth the tree of knowledge of good and evil, so far the cross of Christ excelleth the tree of life. I know well many will muse & marvel much what I mean to say so. And some perhaps will scarce believe it is true which I say. Nevertheless, most christian and blessed brethren, make you no doubt of it. For it is not my opinion or my speech only. They are the very words of our saviour. I came, says he, that men might have life 
(a) john chap. 10.10. , & that they might have it more abundantly. More abundantly? What is that? That abundantly we might have more life by the cross of Christ, then ever we could have had by the tree of life: that abundantly we might gain more by the obedience of Christ in his death, than ever we lost or could lose by the disobedience of Adam in his life. And therefore though that sin of Adam was so heinous and so horrible; that it cast the image of God out of Paradise; that it polluted all the race of mankind; that it condemned the whole world; that it defaced the very frame of heaven itself; yet considering the sequel, how not only the guilt of this sin, but even the very memory of it is now utterly abolished by the blood of Christ, S. Gregory is not afraid to say, O happy, happy, happy man was Adam that ever he so sinned and transgressed against God 
b O foelix culpa quae talem ac tantum meruit habere redemptorem. . Because by this means both he and all we have found; such plentiful redemption; such unestimable mercy; such superabundant grace; such selicity; such eternity; such life by Christ's death. For as honey being found in a dead lion, the death of the lion was the sustenance of Samson; so Christ's gall is our honey 
c Christifel nostrum mel. , & the bitter death of Christ by reason of his righteousness is the sweet life of man. Thus you see that the death of Christ is, the death of death; the death of the devil; the life of himself; the life of man. And therefore he says in this fourth part, weep not too much for my death, FOR ME. WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES.  
I Perceive beloved I have been somewhat long in this part. Therefore I will make more haste in the rest, and do what I can devise that I may not seem tedious unto you. Now then to the fift part. FOR YOUR SELVES. Weep not too little for your own life. For the life of man is quite contrary. The life of man is the life of death: the life of the devil: the death of himself: the death of Christ. The reason of all this is his iniquity and sin. Which even in gods dear children, says Barnard, is cast down, but not cast out 
d Deiectum, non ●●ectum. . Therefore though sin can not sometimes rule over us, because it is cast down, yet it will always dwell in us, because it is not cast out. For it is so bred in the bone, that till our bones be with joseph's bones carried out of Egypt, that is out of the world, sin can not be carried out of our bones. The irish history telleth us that the city of Waterford giveth this posy Intacta manet 
(e) It continueth untouched. . Because since it was first conquered by king Henry the second, it was never yet attainted, no not so much as touched with treason. Also that the isle of Arren in that country hath such a pure air, that it was never yet infected with the plague. We can not say thus of the nature of man, That either it is so clear from treason, as that city is, or else that it is so clear from infection, as that Island is. Nay our very reason is treason, and our best affection is no better than an infection, if it be well sifted in the sight of God. Euagrius recordeth 
f libr. 5. ca 15. , that the Romans got such a victory over Chosroes, one of the Persian kings, that this Chosroes made a law, that never after any king of Persia should move war against the Romans. We cannot possibly subdue sin in such sort, as the Romans did this Persian king. But do we what we can do, sin will always be a jebuzite, a false borderer, yea a rank traitor rebelling against the spirit. Which makes the life of man first to be, says Chrysostom, a debt (as it were) own & due to death 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For the devil is the father of sin, and sin is the mother of death. Hereupon Saint james says, that sin being finished travailing in childbirth like a mother bringeth forth death. And David in the ninth psalm calleth sin the gate of death. Because as a man comes into a house by the gate: so death came into the world by sin. The corruption of our flesh did not make the soul sinful: but the sin of our soul did make the flesh corruptible. Whereupon Lactantius calleth sin the relief or the food of death 
h Pabulum mortis. . As a fire goeth out, when all the fuel is spent, but burneth, as long as that lasteth: so death dieth when sin ceaseth, but where sin aboundeth there death rageth. The Prophet Abacuk sinning not, death was so far from him that he was able to fly without wings: but king Asa sinning, death was so near to him that he was not able to stand upon his feet. Nay we may see this in one & the self-same man. Moses' sinning not death could not meet with him in the bottom of the red sea: but sinning death did seize upon him in the top of mount Nebo. So that the life of man by reason of his sin is the life of death.  
It is also the life of the devil. As Emisenus says, Each one hath in him as many devils as evils 
i Tot daemonia quot crimina. : every several sin being sufficient to maintain a several devil. The godly finding no joy in the earth, have their conversation in heaven. But Satan finding no joy in hell, hath his conversation in the earth. So that the earth is a hell to us; but a heaven to him. Here he hath his living. As it was said at the first, Thou shalt eat the dust of the earth all the days of thy life. This dust, says Macarius, is the devils diet 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And therefore as a scadle cur waits for a bone: so he that goes about seeking whom he may devour, watches continually till the godly shake off the dust from their feet, that is, shake off some sin which they have gotten by walking in the world, that then he may lick it up as one of those dogs, which did lick up jezabels' blood. This is meat and drink to him 
l Dulce diabolo peccare nos. Hila. Enarra. in p. 118. . He loves it a life to see us sin, even as cursed Cham did to see Noah's nakedness. And as flies are always busy about a sore place: so, says Theophilact 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In cap. Luk. 16. p. 320. , That is a sport or a pleasure to Satan, which is a sore or a pain to man. Especially if he be a godly man. For this Behemoth the devil eateth grass as an ox 
n job. 40.10. . Whereupon Gregory noteth, that a sheep or any such other beast will eat any manner of grass, though it be trampled and stained never so much: but an ox will eat no kind of grass but that which is green and fresh. And so the devil will be sure to have his feed of the very finest and best 
o Esca eius electa. Abacuc. 1.16. . For the angel of the Lord rejoiceth most when one that is a sinner converteth. He eateth grass as a sheep. But the angel of sathan rejoiceth most, when one that is a convert sinneth. He eateth grass as an ox. If the devil can not keep a man from living long, than he will hinder him from living well 
p Aut impetrat mortes aut impetit mores. Leo. . If he can not kill him, than he will corrupt him. And indeed he takes greater pleasure in corrupting one godly man, then in killing a hundred wicked. He was more delighted when David slew but Urias, then when Saul slew himself: when Peter did but deny Christ, then when judas betrayed him. So that the life of man by reason of his sin is the delight, yea it is the very life of the Devil.  
It is on th'other side the death of himself. O miserable wretch that I am (says one) who shall deliver me from this body of death? The life of the godly is a very body of death. But their death is only a shadow of death. Thales a Philosopher being demanded what difference there is between life and death? Answered, They are all one. Then being asked again, if he had not rather live, then die? No, says he, as before, for they are all one. But Jerome says far more excellently, They are not all one. That is not true. For it is one thing to live in continual danger of death: an other thing to die in continual assurance of life 
q Aliud vivere moriturun: aliud mori victurum. . Therefore Ecclesiastes says, that the day of our death is better than the day of our birth. For when we are borne we are mortal: but when we are dead we are immortal. And we are alive in the womb to die in the world: but we are dead in the grave to live in heaven. Hence it is that the wicked are merry at their birth day, as Pharaoh made a feast at his birth day, when his chief baker was hanged 
r Gen. 40.20.  and Herod likewise made a feast at his birth day when john Baptist was beheaded: but they are sorry at their dying day, as judas was sorry when he went about to hang himself: & Cain was afraid every one would kill him that met him. Contrariwise the godly are sorry at their birth day, as job, Let the day perish wherein I was borne: and jeremy, Let not the day wherein my mother bore me be blessed 
s jerem. 20.14.  But they are merry at their dying day, as Simeon, Lord now lettest thou thy servant departed in peace: & Paul, I desire to be dissolved & to be with Christ. Therefore we also keep holy days, and celebrate the memory of the Saints not upon their birth-days, but upon their death-days, to show that these two are not all one, but that the day of our death is better than the day of our birth. For whereas there are two ways, the one having in it, first a transitory life, & then an eternal death, the other having in it first a transitory death, & then an eternal life: the wicked choose to live here for a time, though they die for it hereafter eternally, but the godly choose to have their life hid with Christ here, that they may live with Christ eternally hereafter. Therefore the wicked never think of death; but the godly think of nothing else. As Alexander the monarch of the world had all other things, save only a sepulchre to bury him in when he was dead; he never thought of that. But Abraham the heir of the world had no other possession of his own, but only a field which he bought to bury his dead 〈◊〉; he thought of nothing else. We read that Daniel strewed ashes in the temple to descry the footsteps of Bells priests, which did eat up the meat. So did Abraham strew ashes in his memory, saying, I will speak unto my Lord though I be but dust and ashes. So do all the faithful remembering they shall one day be turned to dust and ashes. That so seeing and marking the footsteps of death how it continually cometh and stealeth away their strength (as Bells priests did the meat) how it daily eateth up & wasteth and consumeth their life, they may be always prepared for it. Our first parents made them garments of fig leaves. But God misliking that gave them garments of skins. Therefore Christ in the Gospel cursed the fig tree which did bear only fig leaves to cover our sin: but commended the Baptist which did wear skins to discover our mortality. For not only, as Austin saith, Our whole life is a disease 
t Vita morbus. : but also as Bernard saith, Our whole life is a death 
u Vita mors. . The life of man by reason of his sin is a continual disease, yea it is the very death of himself.  
It is lastly the death of Christ. The prophet Esay calleth Christ a sin, or a sacrifice for sin 
x Asham. Esay 53.10. , prefigured by all those sin-offerings of the old law. Because indeed when Christ was crucified at the first, he was broken for our sins. According to that of Tertullian, 
y Propter peccatum mori necesse habuit filius dei. Vide etiam Aug. Medita. cap. 7. ubi docet hominem esse causam passionis.  Sin it was which brought the son of God to his death. The jews were only instruments and accessaries to it: sin was the settler and the principal. They cried, Crucify him in the court of Pilate: but our sins cried, Crucify him in the court of heaven. Now as the death of Christ was not efficient to save the wicked: so the sin of the wicked was not sufficient to condemn Christ. But the scripture saith of them which either are, or at least wise seem to be godly, They say they know God, but by their works they deny him: and, Saul, Saul, why dost thou persecute me? and, They crucify again unto themselves the son of God. Zacharie prophesieth of Christ, 
* Zach. 13.6.  That when one shall say unto him, what are these wounds in thy hands? Then he shall answer, Thus was I wounded in the house of my friends. That is, in the house of them which ought to have been my friends. So that our sins did wound Christ's bands at the first. And now also not the wicked, which are no part of his body, but we which are mystical members of his body, & therefore should by good reason be his friends: we I say, do yet oftentimes by our sins deny Christ with Peter: nay we persecute Christ with Paul: nay we crucify Christ with the jews. Yea (if it will please you to hear me) I will say yet more, we crucify Christ far more cruelly than the jews did. Then his body was passable and mortal, now it is glorified and immortal; they knew not what they did, we do ill enough, yet we know what we do well enough: they pierced him with a spear, we pierce him with reproaches; they buried him in the earth, we bury him in oblivion; then he rose again the third day: but we so bury Christ, that not once in three days, no not once in three weeks he ariseth or shineth in our hearts. Nay, that which I am ashamed to speak, though some are not ashamed to do it, there are in the world which have no time, not once in three months, not once in three years, no not once search in their whole life to think of Christ, but bury him in the perpetual forgerfulnes of their careless conscience, as in a barren land, where all good things are forgotten. Wherefore let every one as soon as he is tempted to any sin, think straightways that he sees Christ coming towards him, wrapped up in white linen clothes as he was buried, with a kercher bound about his head, and crying after a ghastly and fearful sort, Beware, Take heed what you do, Detest sin, abhor sin, Fie upon it, A shame light on it, It once did most vilely and villainously murder me: but now seeing my wounds are whole again, do not (I beseech you) do not rub and revive them with your sins to make them bleed afresh: now seeing the sceptre of the kingdom of heaven is put into my hand, do not offer me a reed again to mock me: now seeing my head is crowned with the pure gold of eternal glory, do not set a crown of thorns upon it again: now seeing I myself am installed in the throne of the right hand of majesty, do not pull me out of my throne, and throw me into the grave again, and with your sins seal a mighty great stone upon me, to stifle me, and press me, and hold me down in death. O beloved, good beloved at his instance be persuaded, by whose blood you are redeemed. Have pity, have pity upon poor jesus. Once he voluntarily yea even joyfully died for us, and if that one death had not been sufficient, he would have been content then to have died a thousand deaths more. Now he protesteth, that the least sin of any one Christian, doth more vex him even at the very heart, than all his dolorous pains upon the cross. Our sins are those soldiers which take him, those tormentors which whip him, those thorns which gore his head, those nails which pierce his feet, that spear which sheds his blood, that cross which takes away his life. And yet if to grieve him thus continually would do us any good, than he would be most glad to prefer our good, though never so little, before his own grief, though never so great. But it is not so. That one death which he willingly suffered, was for our salvation. These divers deaths which we without sins so often put him to against his will, do make for our greater damnation. Therefore he beseecheth us, & I also being prostrate at the very feet of every one of you heartily in his name exhort you, if we will have no pity of him, yet for the tender love we bear to our own dear souls, that we would not always keep him upon the rack, and every day vex this just Lot with our unlawful deeds, that we would not any more shed his precious blood, and tread it and trample it under our feet. This I assure you (blessed Christians) will be a most forcible means, not only to terrify and fray us from sin which we may commit hereafter, but also to mollify and melt our hearts for sin which we have committed heretofore, if we consider, that the life of man by reason of his sin is the death of Christ. Thus you see that the life of man, is the life of death: the life of the devil: the death of himself: the death of Christ. And therefore he saith in this fift part, weep not too little for your own life, FOR YOUR SELVES, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THe sixth part is next, FOR ME FOR YOUR SELVES. Which noteth, seeing both the excess and the want are to be eschewed, that therefore the true mean which we must keep between Christ and ourselves, consisteth in a certain qualification of these two extremities, FOR ME FOR YOUR SELVES both together. Weep not too much, saith he, for my death, which is the death of death: weep not too little for your own life, which is the life of death. Not too to much for my death, which is the death of the devil: not too little for your own life, which is the life of the devil. Not too much for my death, which is my life: not too little for your own life, which is your death. Not too much for my death, which is the life of man: not too little for your own life, which is the death of Christ. Saint Paul willeth the Corinthians to approve themselves by honour and dishonour. First by honour, then by dishonour. Teaching thereby that dishonourable honour is better than honourable dishonour. Yet to keep a mean in this matter, that we must as well count it an honour, to be sometimes dishonoured with Christ, as a dishonour to be always honoured without Christ. Even so says our Saviour here FOR ME FOR YOUR SELVES. First FOR ME, then FOR YOUR SELVES. Teaching thereby that to rejoice for Christ is better than to weep for ourselves. Yet to keep a mean betwixt both, that we must aswell sometimes descend out of Christ into ourselves to weep, as always ascend out of ourselves into Christ to rejoice. For the Apostle says, that we must rejoice with them that rejoice and weep with them that weep. If my friend be always sorrowful and never joyful, he hath no pleasure by me, if he be always joyful & never sorrowful, I have no proof of him, but he is my dearest friend, most delighted in me, best approved by me, that takes such part as I do, sometimes rejoicing, and sometimes weeping, rejoicing when I rejoice, and weeping when I weep. The like is to be seen in this place. FOR ME FOR YOUR SELVES. If a Christian always think of his own misery and never of Christ's mercy, he will despair: if he always think of Christ's mercy and never of his own misery, he will presume. But he is the best Christian, so high, that he cannot despair, so low, that he cannot presume, which inclines aswell to the one as to the other, sometimes rejoicing and sometimes weeping; rejoicing for Christ and weeping for himself. A man cannot weep too little for Christ, if he presume not: a man cannot weep too much for himself, if he despair not. But he may easily despair, that weeps too much for Christ: and he may easily presume, that weeps too little for himself. Wherefore as in a balance, if there be any odds in the scales we take out of that which is the heavier, & put into that which is the lighter, till there be no difference betwixt them: So here we must way these matters well, that we ourselves may be just weight, neither too heavy for our own misery, nor too light for Christ's mercy. Thus did David when he said to God, Hide me under the shadow of thy wings. What are Gods wings? His mercy & his justice. What is the shadow of his wings? Our love and our fear. Our love is the shadow of his mercy, which is his right wing. Our fear is the shadow of his justice, which is his left wing. Now seeing he that is hid under the right wing only may presume because he hath no fear, and he that is hid under the left wing only may despair, because he hath no love, therefore saith David, Hid me, O Lord, under the shadow, not of one wing, but of both thy wings. That I may never despair while I always love thy mercy, and rejoice for Christ: that I may never presume while I always fear thy justice and weep for myself. A Quail the very same bird which was the Israelites meat in the wilderness, as he flies over the sea, feeling himself begin to be weary lights by the way into the sea. Then lying at one side, he lays down one wing upon the water, and holds up the other wing towards heaven. Lest he should presume to take too long a flight at the first, he wets one wing. Lest he should despair of taking a new flight afterwards, he keeps the other wing dry. Thus must a christian man do. When he lays down the wing of fear upon the water to weep for himself, than he must hold up the wing of love towards heaven to rejoice for Christ. That his two wings may be answerable to God's two wings. That as God hath two wings, the one of mercy, the other of justice: so he may have two wings, the one of joy for Christ, the other of sorrow for himself. Shem and japheth Noah godly and dewtifull children, when they saw their father otherwise then he should be, went backward and covered him. They went backward, that they might not see him themselves: they covered him, that others might not see him. Christ hanging naked upon the cross, was the shame of men, & the outcast of the people. Therefore we that are the children of God must go backward by abhorring them that crucified Christ: and yet we must cover him and hide him, even in our very hearts, by remembering and honouring his death and resurrection. Lest we should presume, we must go backward for fear: and yet lest we should despair, we must cover him for love. That as God hideth us under the shadow of his wings which are love, and fear, love the shadow of his mercy, and fear the shadow of his justice: so we may hide God under the shadow of our wings, which are joy, and sorrow, joy the shadow of our love, and sorrow the shadow of our fear, joy for Christ, and sorrow for ourselves. To this strange kind of going backward, the Psalmist alludeth when he saith to God, Thou hast made my feet like hines feet. A hine goeth not still forward in one way, but as an ancient father speaketh, he jumps cross out of one way into another 
z Saltum habet transuer sum.  Right so a christians feet must be like hines feet. He must jump cross, from himself to Christ, and then back again, from Christ to himself. Would you see such a hine? Then mark how job feet it. That he might not despair, he jumps cross from himself to Christ, and says 
a Chap. 33.9. , I am clear without sin, I am innocent, and there is none iniquity in me. Here is the mercy of Christ. But that he might not presume, be jumps back again from Christ to himself, and says 
b Chap. 6.2. , O that my grief were well weighed, and that my miseries were laid together in the balance. Here is the misery of man. Thus must we way the mercy of Christ, and the misery of man together in the balance, and be sure (as I said before) we make the scales even, and when we way the reasons why we should not weep for Christ, than we must way the reasons also why we should weep for ourselves. So we shall find, for great cause of joy in Christ, great cause of sorrow in ourselves: for greater cause of joy in Christ, greater cause of sorrow in ourselves: for greatest cause of joy in Christ, greatest cause of sorrow in ourselves: for that which is more than all to make us joyful in Christ, that which is more than all to make us sorrowful in ourselves. The righteousness of Christ is the death of death. Great cause of joy in Christ. If Deborah rejoiced when Barack put Sisera to flight, have not we as great cause to rejoice, seeing Christ hath put death to flight? The sin of man is the life of death. Great cause of sorrow in ourselves. If Anna wept for her barrenness, have not we as great cause to weep, seeing we can conceive nothing but sorrow, & bring forth iniquity unto death? The righteousness of Christ is the death of the devil. Greater cause of joy in Christ. If judith rejoiced, when she did cut off the head of Holofernes, have not we greater cause to rejoice, seeing Christ hath cut off the head of the devil? The sin of man is the life of the devil. Greater cause of sorrow in ourselves. If Thamar wept being deflowered by her brother, have not we greater cause to weep seeing we commit spiritual incest and adultery daily with the devil? The righteousness of Christ is the life of himself. Greatest cause of joy in Christ. If Sara laughed when she heard she should have a quick child in her dead womb, is not this the greatest cause of laughter which can be unto us, that Christ lived in death, and was most free among the dead, and could not see corruption in the grave? The sin of man is the death of himself. Greatest cause of sorrow in ourselves. If Agar wept being turned out of Abraham's house, is not this the greatest cause of weeping, which can be unto us, that our life is no life, because we never cease from sinning, while we are here pilgrims and strangers exiled and banished out of our father's house in heaven? The righteousness of Christ is the life of man. This is more than all to make us joyful in Christ. If Queen Ester did rejoice, as Queen Elizabeth doth at this day (whom God for his mercy's sake ever save and preserve, and let all the people say Amen) because she delivered her people from thraldom and destruction, can any thing in the world then make us more joyful than this, that we being cursed in ourselves are blessed in Christ, being embased in ourselves are exalted in Christ, being condemned in ourselves are justified in Christ, being dead in ourselves are alive in Christ? The sin of man is the death of Christ. This is more than all to make us sorrowful in ourselves. If the virgin Mary wept so sore for the death of her son jesus, as though her tender heart had been stabbeth and pierced through with a sharp sword (as Simeon speaketh) can any thing in the world then make us more sorrowful, than this, that Christ being blessed in himself, was cursed for us, being exalted in himself was embased for us, being justified in himself, was condemned for us, being alive in himself, was dead for us? O dear brother, blessed Christian, whosoever thou art, if thou be too sorrowful at any time, remember what Christ hath done for thee; how lovingly; how kindly he hath dealt with thee, and thou wilt soon be glad: if thou be too joyful at any time, remember what thou hast done against Christ; how ungratefully; how wretchedly thou hast dealt with him, & thou wilt soon be sorry. So shall we never suffer shipwreck of faith, either by too much sorrow, as Esau did, who sought the blessing with tears, weeping for himself, not rejoicing for Christ: or else by too much joy as Herod did, who heard the Baptist gladly, rejoicing for Christ, not weeping for himself. But even as a ship being neither too heavily burdened, not too lightly balanced, seateth neither waves nor winds, but saileth safely to the heaven: so we being neither too heavy for our own misery, nor too light for Christ's mercy, but joining FOR ME FOR YOUR SELVES both together, shall neither be drowned with the waves of desperation, nor puffed up with the winds of presumption, but we shall sail safely in the ark of Noah upon the sea of this world till we arrive at the haven of all happiness in heaven. And this is the right moderation we must keep between Christ and ourselves, as appeareth in this sixth part, FOR ME FOR YOUR SELVES both together, WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES.  
THe seventh part followeth, WEEP NOT FOR ME. Wherein we must condsider three virtues that were in Christ. Wisdom; benignity; magnanimity. For wisdom he saith, WEEP NOT: for benignty, NOT YOU; for magnanimity, NOT FOR ME. Not weep: not you: not for me. WEEP NOT FOR ME. First for wisdom he saith WEEP NOT. S. Austin hath a very excellent sentence. And it is this 
d Crux Christi pendentis, cathedra fuit docentis.  Christ upon his cross did read us a lecture, like a doctor in his chair. Indeed in that learned lecture of his he delivered unto us many notable points of wisdom. And one especially we have here. Whereby we are instructed how we should be affected towards the dead. For if we must not weep immoderately for the death of Christ, than we must not grieve ourselves greatly for the death of any christian. The ancient Italians used to mourn for their dead ten months: the Egyptians scutcheon two days: the Ethiopyans forty days: the ancient Germans thirty days: the Lacedæmonians a leaven days 
e johannes Bahemus de morib. Gen . But the Athenians & the Romans, which were in their time counted the wisest men in the world, were much more moderate. For the Athenians had a law given them by Solon their lawgiver, which did forbid mourning at burials. The Romans likewise had a law in their twelve tables, which did forbid to make any exclamations or outcries at funerals 
f Lessum habere funeris ergô. . Yea the third counsel holden at Toledo in spain the one & twentieth canon of the council flatly decreeth, that christians should be brought to their graves only with singing & rejoicing 
g Cum canticis solummodo & psallent iunvocib. . Because, quoth the council, the apostle to the Thessalonians says, I will not have you ignorant brethren concerning them which are isleepe that you sorro we not, even as others which have no hope. Therefore Cutbertus, who was Archbishop of Canter bury long before the conquest 
(h) Floruit regnant Egberto. Anno Domini. 747.  〈◊〉 his death charged that no lamentation should be made for him. And jerom writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did sing hymns & psalms according to the christian 
(i) Prolato foras corpore Hymnos & Psalmos de christiana traditione decantabat. In vita Pauli Erems.  tradition. And that when Paula a devout widow was 
(k) Pontifices choros psallentium ducebant. In Epitaphio Paulae.  buried the bishops did bring her forth with singing. And that when Fabiola was buried, psalms were song & Haleluiah was chanted out so loud, that it did shake the seelinge of the church 
(l) Sonabant psalmi & aurata templorum reboans in sublime quatiebat Hallelujah. In Epitaphio Fabiolae. Vide praeterea Sulpitium in vita Martini Ariopag. Et Eub. Hierare. ecclescap. 7. . Igraunt indeed we may sorrow and weep for the wicked not only when they are dead, but even when they are alive. But we must sing and rejoice for the godly not only when they are alive, but even when they are dead. And why? Because they being alive are dead: but these being dead are alive. According to that saying of the hebrew Rabbins 
m Tsaddikim bemetham caijm etc.  The godly even in their death are alive: but the wicked even in their life, are dead. Therefore David when his son Absalon died, whom he knew to be a wicked man wept for him, saying, Absalon my son, O my son Absalon! would to God I had died for thee. But when his young son died, whom he knew to be an innocent babe, he was well apaid, and arose from the ground, and anointed his face, and looked cheerfully, and said, I shall go to him, he can not return to me. Whereby he warranteth that of Fulgentius who saith, That the godly deceased are 
n Non amissi sed praemissi.  not lost for ever but left for a time, not gone away from us, but sent to God before us. For if that be true which Ignatius says. That life without Christ is death 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  then this is true also which I shall say, That death with and in Christ is life. The deaths of the saints are no funerals but triumphs 
p Exercitia suntasta non funera. Cypr. . So that in respect of us which are alive it is a very charitable custom, yea it is a very honourable custom to give mourning cloaks or gowns. But in respect of them that are dead it is altogether needles. For what need we wear black mourning cloaks in sign of sorrow, seeing (as it is in the Revelation) they wear white long robes in token of triumph. Therefore chrysostom saith 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , It becometh us that are christians at the death of christians, rather to rejoice as at a triumph, then to weep as at a tragedy. For, says jerom 
r Desiderandi sunt ut absentes non deplorandi ut mortui.  We may indeed wish for them, because they are not with us; but we must not weep for them because they are with God. Love, I grant commands us. Well. Be it so. What then? But yet faith forbids us to weep for the dead 
s Pietas plorare jubet, sides pro defunctis lugere vetat Isidorus. . And therefore Paulinus saith 
t salva fide pietatis officia pendamus, salva pietate fidei gaudia praeferamus. , Though we may notwithstanding our faith, perform to the dead the duties of love, yet we must first notwithstanding our love, afford to ourselves the comforts of faith. So, if we shed some few tears which run softly like the waters of Sylo, no force says Ambrose 
u Erunt non doloris illices sed indices pietatis. , They will not bewray in us any want of faith, but only testify an abundance of love. Thus and no otherwise did Abraham weep for Sara his wife: Eleazar for Aaron his father: Rebecca for Deborah her nurse: joseph for jacob his father: Bershaba for Urias her husband: Christ for Lazarus his friend. And here in wonderful wisdom he teacheh us how sparing we ought to be in weeping for the death of our godly friends, considering our good hope that are alive, and their good hap that are dead. As if the very dead body whom some of you perhaps even at this present so seriously think of, & so much lament for, should now suddenly arise out of the grave, and step into the pulpit, and preach and say unto you, WEEP NOT FOR ME BUT WEEP FOR YOUR SELVES. You indeed as yet remain in this vale of misery, where you sin daily and hourly against God: where continually you feel afflictions & punishments due to your sins: where lastly you are deprived of the glory of God: of the society of the saints: of the joys of heaven. Therefore (if you will) WEEP FOR YOUR SELVES, BUT WEEP NOT FOR ME. I am in that state of perfection, where I never sin but always praise and laud the Lord. I am out of the compass of all calamities, not to be touched with any trouble. jevermore behold the amiable and the loving countenance of Christ: and though I come not very near him, yet so far forth I see him as this sight alone is sufficient to make me every way a happy man. Thus would the very dead, if they should rise again, speak unto us. But we will not any longer disquiet the dead, or disturb them which so sweetly sleep in Christ. Certainly either this that hath been spoken will persuade us, or else (as our saviour saith) though one should rise from the dead, we would not believe. For if these ancient & holy fathers Fulgentius, Ignatius, Cyprian, chrysostom, jerom, Isidore, Paulinus, Ambrose, should now all arise, they would (I assure you) say no other thing, but even as you have heard them speak already in those sentences and allegations which I have quoted & cited out of them. The sum of all which is this, That it is great folly and childishness to weep immoderately for the dead, and that it is on the other side a high point of wisdom to be moderate in this matter. Considering our Lord going here to his death, teacheth his friends not to weep for him, in that he says, WEEP NOT, WEEP NOT FOR ME. Thus much for his wisdom.  
Now for benignity he says, NOT YOU. For though the person be not expressed in the english, yet in the greek verb it is implied. Weep not, as if it were, weep NOT YOU. Which benignity appeared in that among all his untolerable troubles, nothing troubled him so much, as that his friends were troubled for his troubles. And yet (as it should seem) they of all other had greatest cause thus to be grieved. All the people wept for Moses' death: all Egypt for joseph's death: all Israel for josias his death: all the Church for Stephen's death. But a million of Moysesses: of joseph's: of josiasses: of Stephens are not comparable to Christ. The women of Troy wept for the death of worthy Hector their valiant captain, making this the foot of their doleful ditty, we weep for Hector 
x Hectora flemus Seneca in Trod. actu primo, . How much more than ought these women of jerusalem to weep for the death of their captain Christ? All the widows lamented the death of Dorcas, because in her life time she made them coats and garments. And had not these women then far greater reason to lament the death of Christ who made every one of them a wedding garment, wherein he did marry them to himself? Ye daughters of Israel saith David, weep for Saul who clothed you with Scarlet. How much more than ought these daughters of jerusalem to weep for Christ who clothed every one of them with scarlet, and with the royal rob of his righteousness, yea and gave his own dear self unto them, that they might put on the Lord jesus? When Christ was borne the night was turned into day, as it was prophesied 
y Psalm. 139.12. , Then shall the night shine as the day. But when Christ was crucified the day was turned into night, as it was prophesied 
z Amos cap. 8. ver. 9 , Then shall the sun go down at noon day. The sun therefore wept for Christ. As Hamon's face was covered when he was condemned to die: so the sun's face was covered, when Christ was condemned to die. The temple also wept for Christ. As David rend his garment when he heard of jonathans' death: so the temple rend his vail when it heard of Christ's death. The graves likewise wept for Christ. As the king of Ninive threw up dust upon his head when he and his subjects were appointed to die: so the graves opened and threw up dust upon their heads when Christ was appointed to die. The stones lastly wept for Christ. As job cut his hair when he heard of his children's death: so the stones were cut in pieces and cloven asunder when they heard of Christ's death. An ass carrying Christ into jerusalem, the children sung most merely: Christ carrying his cross out of jerusalem, the women wept most mournfully. If those children had held their peace and not sung (as our saviour there protesteth) the very stones would have sung out the praise of Christ. If these women had held their peace, & not cried, the very stones would have cried for the death of Christ. Or rather indeed as soon as ever these women left weeping, because Christ bade them, straightways the stones fell a weeping, before Christ bade them. And what heart of man than could here have refrained from weeping, though it had been harder than any stone, seeing the hard stones before his eyes thus dissolved and distilled into tears? Yet behold the benignity and loving kindness of Christ. Christ died, not for the sun: not for the temple: not for the graves: not for the stones: but for us men and for our salvation he died. Yet he suffereth these senseless creatures to weep and to have a lively feeling of his death, though they had no benefit by his death. But being content himself to shed his dearest and his best blood for us: yet will not suffer us in recompense to shed so much as one little tear for him. No no, says he, I will bear all the sorrow, you shall have only joy: and though I die and shed my very heart blood for you, yet you shall not so much as weep, or shed the least tear for me. NOT YOU, WEEP NOT FOR ME. Thus much for his benignity.  
Lastly for magnanimity he says, NOT FOR ME. Strange stoutness and courage. Especially in him that was otherwise so mild and so meek a lamb. But here the cause & quarrel being ours, & he fight for the salvation of our souls, there is no rule with him, he plays the lion wheresoever he goes. For holding now in his hand the cup of trembling, and being ready to drink up the very dregs of it, yet neither his hand nor his heart trembleth. Ennius' the poet, as Tully testifieth, could say thus much, Let no man weep for my death 
a Nemo me lacrymis decoret. . And S. Laurence the martyr, as Prudentius witnesseth, Do not weep for my departure 
b Desist discessu meo fletum dolenter fundere. . But as Ennius or any other pagan could never come near christians in true magnanimity: so S. Laurence or any other christian could never come near Christ. The blessed Apostle S. Paul of any that ever I heard of, cometh nearest to him. Going toward jerusalem, what do you, says he, weeping & breaking my heart, for I am ready not only to be bound but even to die also for the name of the Lord jesus? Even so saith Christ here, or rather indeed not so, but a thousand times more courageously. Going out of jerusalem, what do you (says he) weeping and breaking my heart, for I am ready not only to be bound, but even to die also for the salvation of man? He knew well enough his passion would be a new kind of transfiguration unto him. For at his transfiguration he was accompanied with his dear disciples, Peter, james, and john: but at his passion Peter denied him, james & john forsook him. And there he was upon mount Tabor which smelled sweetly of herbs and flowers: but here he was upon mount Calvary which smelled loathsomely of bones and dead men's skulls. And there his face did shine as the sun: but here his face was covered, nay it was buffeted and spit upon. And there his garments were white as the light: but here his garments were parted, nay they were like joseph's coat all imbrued in blood, and he himself stripped stark naked. And there he was between two famous prophets Moses & Elias: but here when they thought he called for Elias to help him, Elias would not come, nay he was between two thieves, the one at his right hand, the other at his left. And there his father spoke most joyfully to him from heaven, This is my beloved son in whom only I am pleased; but here he screeched most lamentably to his father from the cross, My God, my God, why hast thou forsaken me? Yet behold, behold the magnanimity of Christ. Christ knew well enough before hand of all this fearful & horrible passion prepared for him, wherein he was not transfigured as before, but disfigured so as never was any man. Yet nothing could move him. This cowardliness of his disciples: this noisomeness of the place: these devilish buffets upon his bare face: these bloody wounds upon his naked body: these vile thieves: these hideous screeches, could not one whit daunt his heroical heart. But even as a noble champion having already had a leg and an arm slashed off, when all the stage in admiration of his valour and manhood cries, save the man, save the man, yet puts out himself, and standing upon one leg, and striking with one arm fights still as stoutly as if he had never been hurt at all: so Christ having been scorned and scourged already, when the whole theatre of heaven and earth wept for him, yea when the powers above the heaven came down, and the dead under the earth rose up to move and pity him, only he himself would neither ask any favour of others, nor yet show any favour to himself, but was very angry & called him Satan that gave him such counsel; Yea though all the saints in heaven and earth did bleed at the very heart 
(c) Caelum & terra compatiuntur ei. Anselmus in speculo Euangel. sermonis cap. 13.  in a manner as much as he himself did upon the cross, to see so good 〈◊〉 man so shamefully despited, yet nothing could stay him but still he went on forward as pleasantly and as cheerfully is to any banquet or feast, to this most rueful and dreadful death. O sweet jesus, O my dear Lord, forgive me, I humbly beseech thee, for thy mercy sake, forgive me this one fault. Thou wilt neither weep thyself, nor yet suffer me to weep for thy death. But I am contrariwise affected. Though I do not see thee at this present led as a lamb to the slaughter, yet only meditating of thy death so many hundred years after, I can not possibly refrain from weeping. Yea by so much the more do I lamennt and mourn, by how much the more I see thee joyful & glad. Come forth ye daughters of Sion, says he 
d Canticae. 3.11. , and behold king Solomon with the crown wherewith his mother crowned him in the day of his marriage in the day of the gladness of his heart. As if he should have said, come forth ye daughters of jerusalem and behold jesus Christ, with the crown of thorns, wherewith the synagogue of the jews crowned him in the day of his passion, and in the day of his death upon the cross. He calleth the day of his passion the day of his marriage, and the day of his death upon the cross the day of the gladness of his heart. Thus you see in this seventh part the wisdom; the benignity: the magnanimity of Christ, in that he saith, Not weep: not you: not for me; WEEP NOT FOR ME. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THe eight part, which is the last, now only remaineth. BUT WEEP FOR YOUR SELVES: wherein we must consider likewise three virtues that ought to be in us. Devotion: compunction: compassion. For devotion, he says, BUT WEEP. For compunction, BUT YOU. For compassion, BUT FOR YOUR SELVES. But weep: but you: but for yourselves. BUT WEEP FOR YOUR SELVES. First for devotion he saith, BUT WEEP. Devotion generally is a supernatural dexterity, wrought by the holy Ghost in the heart of a devout man, whereby he is made prompt and ready to perform all those duties, which appertain to the service of God. As a man may be said to be devout in preaching: devout in hearing: devout in making prayers: devout in giving alms. But here especially by devotion I understand a certain softness and tenderness of the heart, which oftentimes is resolved into tears, considering the mischiefs and miseries of this world. For if Christ in this place wished them of jerusalem to weep for themselves, and did himself else where weep for jerusalem, saying, O jerusalem, jerusatem, how often would I, but you would not? How much more than ought we to weep for the wretchedness of this world? They of jerusalem were carried captive into Babylon. That captivity of Babylon endured seventy years, or threescore and ten years. Now just so long lasteth our life. As the Psalmist says, The days of our life are threescore years and ten. So that by this account, our whole time in this world, is nothing else but the captivity of Babylon. Therefore we may well say, By the waters of Babylon we sat down and wept, when we remembered thee O Zion: And, My tears have been my meat day and night, while they said unto me, where is now thy God? And, Woe is me that I am constrained to dwell in Meshek, and to have my habitation among the tents of Cedar. We read that King Edward the third, having the King of Scots and the French King his prisoners here in England both together at one time, held royal justs in Smythfield. The justs being ended, he feasted both the Kings most sumptuously at supper. After supper perceiving the French King to be sad and pensive, he desired him to be merry as others were. To whom the French King answered 
(e) Quomodo cantabimus cantica in terra aliena? , How shall we sing songs in a strange land? If the French King after all this princely pastime, and stately entertainment, took it so heavily to heart, that he was kept prisoner out of his own country: how much more than ought we to mourn for our captivity? Especially seeing, neither we have such welcome in the world as he had in England, neither yet is England so far from France, as heaven is distant from them both. jerusalem was once finally sacked by Titus and Vespasian, whereas besides an infinite number which were otherwise spoiled, ten hundred thousand men, ten hundred thousand men (I say) were slain down right altogether, as josephus a greek writer, and josippus an hebrew author testify. But that which happened once to them, happeneth every day to us. We die daily 
(f) 1. Cor. 15.31. . Our whole life is nothing else but such a spoil and sackage. And among all the miseries of this life, nothing is more miserable than this life itself. For even those things which might be most comfortable unto us, as we use them, do breed us much sorrow. Learning and knowledge a great delight. Yet Solomon saith, He that addeth knowledge addeth sorrow. Wealth and riches a good complement. Yet Saint james says, Go too now you rich men, weep and howl for the miseries which shall come upon you. So that the only happiness we can have in this life is a devout and a godly bewailing of our unhappiness. Which made our Saviour say, woe be to you that laugh now, for you shall wail and weep. But on the other side, Blessed are they that mourn now, for they shall be comforted. Therefore holy job desireth God to spare him a little, and let him live a while longer. Wherefore? That he might laugh? That he might be merry? No 
g  plangam delorem meum. , but, says he, That I may weep for my woe and grief. He thought a man could not have time enough in this life, though it were never so long, to lament and rue the miseries of this life, though it were never so short. For if every creature do sigh & groan in itself 
h Rom. 8.22. ; if the very earth which we tread under our feet do mourn and pine away in sorrow, for the heavy burden of our sins wherewith it is almost weighed and pressed down to hell, how much more than ought we, having the first fruits of the spirit to have also true devotion in weeping for our miserable estate in this world, according to this, BUT WEEP, BUT WEEP FOR YOUR SELVES. Thus much for our devotion.  
Now for compunction he says, BUT YOU. The person is implied in the greek word, which signifies to weep as they do which have a broken and a contrite heart 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frango. . Which weeping at the very heart is commanded in the fourth Psalm. For whereas we commonly read it, be still in your chambers, the Septuagint interpret it, have compunction in your chambers. Now the hebrew word which they translate, have compunction, doth signify to be pricked to the quick, till the blood follow again 
k Dommu à Dametas sanguis. . And by chambers our hearts are meant. As, when thou prayest enter into thy chamber, that is, into the silence and secrecy of thine heart. So that, Have compunction in your chambers, is as much as if he should have said, Bleed you inwardly at the heart. Our tears must not be crocodiles tears. For as is praying from the teeth outward; so is weeping from the eyes outward. But saith Bernard, we must be let blood, and have a vain opened with the lance of compunction 
l Scindatur & aperiatur vena ferro compunctionis. Ber. in serm. p. 133. . And this vain also must not be the liver vain, or any other vain, but the heart vain only 
m Non corporis sed cordis. Fulgen. . Whereupon David saith, I roared for the very grief of my heart 
n Psalm. 38.8. . And again, My heart droppeth for heaviness 
o Psal. 119.28. . Not that his heart dropped in deed. But because the tears which he shed, were not drops of water, running from the eyes which may be soon forced with onions or such like, but drops of blood issuing from the heart, such as Christ did sweat in the garden. For these no doubt are true tears, which are the blood of a wounded heart 
p Sanguis vulnerati cordis. Aug. Epistola. 199. . So that the heart must first be rend and deeply wounded before the eye can unfeignedly weep. But in case our sins fall upon us like thieves, and wound us at the very heart, & leave us half dead, and make us power out the blood of true tears, then by and by will Christ power in the wine & oil of gladness. Therefore says a good father 
q Malo sentire compunctionem quàm scire defimitonem.  I had rather feel the touch of compunction, then know the truth of a definition. For the heart of a Christian being a while cast down in sorrow is soon after raised up in joy, and taketh his former compunction not as a punishment, but as a preferment, and is right glad to be afflicted, because he sees, that as the more the waters did rise the higher the ark was lifted up; after the same sort the more his sorrows increase, the higher his heart is lifted up to God 
r Cum per fletum mens ad summa rapitur, compunctionis suae paenam gaudons miratur, & libet affligi, quia afflictione sua conspicit se ad alta sublevari. Gregor. . Whereupon jerom affirmeth that this compunction doth supple and soften our hearts, when it pierceth and afflicteth them 
s Dum pungit, ungit. . Which we may see plainly in Saint Paul. All the while his heart was hardened & seared with a hot iron, he played the wild colt (as I may say) without any remorse or grief kicking against the pricks. But when it pleased God to take out of his breast that heart of stone (to use the prophet's words) and to give him a heart of flesh for it, than he did not any more kick against the pricks, but only one stimulus carnis, the angel of sathan, was sufficient to bridle him, and tame him, and rule him aright. For even as a bladder if it be pricked all the wind and emptiness voideth out of it: semblably Saint Paul's holy heart being pricked, and bleeding inwardly for his sins was freed of all vanity and pride, of all conceitedness and folly. Wherefore as the man of judea and jerusalem were pricked in their hearts 
t Actorum. 2.37. : so must we have true compunction in bleeding and weeping at the heart, according to this, BUT YOU, BUT WEEP FOR YOUR SELVES. Thus much for our compunction.  
Lastly for compassion he says BUT FOR YOUR SELVES. It is good to pity others and to wipe away the very tears from their eyes with the sponge of compassion 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. . So says job 
x job. 30.25. , Did I not weep with him that was in trouble, and was not mine heart in heaviness for the poor? But yet the greatest compassion is to show pity towards thyself. As Ecclesiasticus says, 
y Miserere aenimae tuae placens deo. c. 30. v. 29.  Have compassion on thine own soul, if thou mind to please God. Thus did the publican. Being most desirous to please God, when he did pray to God, he said, Lord be merciful unto me a sinner. The Pharisee was very sorry for the Publican, and said, Lord I thank thee, I am not as this Publican. But the Publican was sorry for himself. Even as the high priest in the law did offer first for his own sins, and then for the sins of the people 
z Hebr. 5.3. : after the same fashion this Publican did first offer the sacrifice of prayer for his own sins, and then afterward he prayed for others. Therefore he that durst not lift up his eyes to heaven, did yet draw down heaven to his eyes: and did enforce God also to have compassion on him, because he had first compassion on himself. For look how Peter's cock did clap his own sides with his wings, and wakened himself before he wakened Peter: in like manner thou must smite thine own breast with the Publican, and clap thine own sides with the cock, before thou cry or crow to others. Abraham's servant did drink himself, before he gave his Camels drink 
a Gen. 24.19. : right so the wise man adviseth thee 
b Prover. 5.15. , first for thyself, To drink the waters of thy cistern, and the rivers in the midst of thine own well; then for thy Camels, To let thy fountains flow forth, & thy rivers of water in the streets. Thou must first pledge Christ in his cup, and drink one hearty draft of tears for thyself, and then thou mayst drink to others afterward. For if thine eye be single, all thy body is full of light. But if thou have a beam in thine own eye, and yet wouldst take a mote out of thy brother's eye, all thy body is full of darkness. Whereas the way were first to weep out, and wash out that great beam which is in thine own eye, that so thine eye being more single, thou mayst see clearly to take a little mote out of thy brother's eye. Otherwise thou shalt be like those hags or fairies (called in latin Lamiaes) which we have heard of in old time, who (as they say) could see well enough abroad, but when they came home, used to put up their eyes in a box. And then Christ will say to thee, as he did to one elsewhere, Go to thine own house 
c Abi in domum tuam. Mar. 5.29. . Do not pry into other men's faults abroad, and put up thine eyes in a box when thou art at home: but rather shut thine eyes abroad, and open them at home. Be not like Crates Thebanus, who was called a doore-opener 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laertius. , because he used to rush into every other man's house; & there to find fault with whatsoever was amiss: but rather look to thine own house, look to thine own heart, weep for thine own life, weep for thine own self. Many do turn Christ's, sed vos pro vobis, into Virgil's, sic vos non vobis. They can stumble at a straw, and leap over a block. They can swallow a Camel, & strain a gnat. Though their own backs be surcharged and overloaden with ill favoured lumps of sin, like Camels bunches, yet their backs are broad enough to bear all that, they never feel it, they make no bones of it, they can swallow it down very well without any drink of tears. But if they see no more than a little gnat sitting upon their brother's coat, by and by they find a hole in his coat, they must needs (for sooth) weep for it, and always urge it, and press it very sore, and strain it through their tears. Such are the wicked ignorant Brownists, and other like factious Novices of this age. They tell us they weep daily for the ruin of Zion, & for the desolation of our Church. But our Church answereth them, as she hath heard her spouse jesus Christ say in a like case, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. I, says our Church, was never more glorious in this realm of England heretofore 
(e) Foxus in prima consideratione ad Protestantes praesixa Acts. Et in prima persecutione primiti●ae ecclesie p. 32 , never am like to be hereafter, than I am at this day. And there is no one point of doctrine or discipline which I maintain, that hath not been within this forty years confirmed, and besprinkled, and even enamuled with the very blood of as blessed saints, our own dear countrymen, as holy martyrs as ever did hold up innocent hands to God. Therefore WEEP NOT FOR ME. BUT WEEP FOR YOUR SELVES. You in deed have departed, not only from this Church, of which you make so light: but also from the Primitive Church, of which you talk so much. The order of the Primitive Church is set down in the Acts 
f Actorum. ca 2. v. 46. . They continued daily with one accord in the temple, and breaking bread at home, did eat their meat together with gladness and singleness of heart. So then in the Primitive Church they continued daily with one accord in the temple: you run out of the temple, and refuse to pray with us. In the Primitive Church, they did break bread at home: you break peace abroad. In the Primitive Church they did eat their meat together with gladness and singleness of heart: you have turned all singleness into singularity. You (says our Church to the Brownists) you are those Donatists of whom Saint Austin speaketh 
g Qui nobis etiam orationem dominicam impijs disput ationibus conantur aufe●re. E●i 92. ad lanuarium. , who by their impious arguments would take away from us even the lords prayer. So would the Brownists. You are those Nestorians of whom Cassianus speaketh 
h Qui quia esse nolunt quod omnes sunt, cupiunt omnes esse quod ipsi volunt. De incarnatione. l. 6. c. 4 , who because they will not be as all men are, therefore would have all men be as they are. So would the Brownists. You are those Sectaries of whom Nazianzen speaketh 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. p. 28 , who make a stir about matters of no importance very unlearnedly, and yet very impudently. So do the Brownists. You are those schismatics of whom Ireneus speaketh 
k Qui propter modicas & quaslibet causas magnum & gloriosum Christi corpus conscindunt. l. 4 c. 62. , who for light and trifling quarrels, rend and tear the great and glorious body of Christ. So do the Brownists. You are those Luciferians of whom Saint Jerome speaketh 
l Quibus familiare est dicere factum de ecclesia lupanar. Dialo. contra. Luciferianos prope initium. , who make it a common word in their mouths to say that the Church is now become a stews. So say the Brownists. You are those heretics of whom Bernard speaketh 
m Qui omnes qui de ecclesia sunt, canes censent & porcos. Epistola. 65 , who say that all we, or at the least wise the most part of us which are of the Church, are no better than dogs or hogs. So say the Brownists. You are those Audians of whom Epiphanius speaketh 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anchora, p. 475 , who being busy-bodies themselves, and Bishops in other men's dioceses, yet think much that reverend and learned Bishops should bear rule in their own diocese. So do the Brownists. You are those murmurers against Moses of whom Optatus speaketh 
o Qui ante sunt sepulti quàm mortui. Contra. Parme. l. 1. , who were buried before they were dead, because they wept for others before they wept for themselves. So do the Brownists. But to leave these now, as they leave the Church, and to return to ourselves again: we that are Christ's loving friends, and loving friends also to his holy Church, must weep for none other so much as for ourselves. That so we may continually practise, true devotion; true compunction; true compassion; according to this, But weep; but you; but for yourselves; BUT WEEP FOR YOUR SELVES. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THus have I gone over all the eight parts of this text. Now if I were as happy as Solomon was, that I might have what so ever I would ask, I would, I assure you (beloved) desire no greater gift of God at this time, then that we might so meditate of this which hath been spoken, as our whole life and all our affections, especially these affections of joy and sorrow, which rule all the rest, might thereby be ordered and directed aright. For weeping, or not weeping, are things indifferent, simply of themselves neither good nor bad, but thereafter as according to circumstances and occurrences, they are either well or ill used. Even as glorying: or labouring: or fearing: or ●uing. For glorying it is said, Let not the wise man glory in his wisdom, but let him that glorieth glory in this that he knoweth the Lord: For labouring it is said, labour not for the meat which perishth, but for the the meat which abideth for ever. For fearing it is said, Fear not him that can kill the body only, but fear him who is able to destroy both body & soul. For loving 〈◊〉 is said, Love not the world, nor the things of this world, if any man love the world the love of God is not in him. Now then, glory not, but glory. Not in the wisdom of the world, but in the knowledge of God. Labour not, but labour. Not for the meat which perisheth, but for the meat which abideth for ever. Fear not, but fear. Not him that can kill the body only, but him that can destroy both body & soul. Love not, but love. Not the world, but God. And so here, Weep not, but weep. Not for me, but for yourselves. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. To weep is lawful: to weep without not weeping is unlawful. Not to weep is lawful: not to weep without weeping is unlawful. Again, To weep for yourselves is lawful: to weep immoderately for Christ is unlawful. Not to weep for Christ is lawful: not to weep moderately for yourselves is unlawful. Whereas without any unlawfulness in either, both weeping and not weeping willbe lawful. If your weeping be always joined with not weeping; & your not weeping be sometimes joined with weeping. If your weeping be for yourselves, not for Christ; and your not weeping be for Christ, not for yourselves. Therefore we must mark well, what our saviour saith. He saith not thus, weep not for me, & weep not for yourselves. That's too much joy, & too little sorrow. Neither thus, Weep for me & weep for yourselves. That's too much sorrow, and too little joy. Neither thus, weep not for yourselves, but weep for me. That's presumptuous desperation. Neither thus, weep for me, but weep not for yourselves. That's desperate presumption. Only he says thus, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. As if he should have said, weep not too much: weep not too much for my death: weep not much for my death. Nay, weep little for my death: considering, my wisdom; my benignity; my magnanimity; weep little for my death. But weep not too little: but weep not too little for your own life: but weep not little for your own life. Nay, weep much for your own life: considering, your devotion; your compunction; your compassion; weep much for your own ●se. Weep little for my death, but weep much for your own life. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
Wherefore holy brethren if we have any tears, now let us shed them, if we have any psalms, now let us sing them. The whole gospel is nothing else but joyful news, the sum whereof is comprised in that evangelical & Angelical message to the shepherds, I bring you glad tidings of great joy, which shallbe to all people. But then Christ was borne in his mother's arms. Now he holdeth up the Angels, that they fall not, and lifteth up men, which are fallen, with his own arms stretched out upon the cross. This Cross is his kingdom, that he carrieth upon his shoulder 
(p) Esa cap. 9 ver. 6. , which is a greater glory and credit to Christ then was the creation of the whole world 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecume. in cap. 2. ad Heb. . For if God had created a thousand worlds, man had defaced them every one with his sin. But to save if it be but one poor soul, and to redeem it from the pit of hell, this indeed is the omnipotent power of the cross of Christ. Sweet saviour, I humbly embrace, and kiss the wounds of thy hands and feet: I esteem more of thine hyssop, thy reed, thy sponge, thy spear, then of any princely diadem: I boast myself & am more proud of thy thorns and nails, then of all pearls and jewels: I account thy cross more splendent and glorious than any royal crown: tush what talk I of a crown? then the very golden sun beams in their greatest beauty and brightness. This is that triumph whereby Christ caused us to triumph in himself, and to be more than conquerors 
(r) 2 Corin. cap. 2. ver. 4. , when as the goodness & the sweetness of Christ did triumph over all impiety and malice 
s Cum de impietate & malitia suavitas piet asque tryumphavit. Cypr. . And therefore if the women met David playing and singing, Saul hath slain his thousand, but David his ten thousand; how much more than ought all the sons and daughters of jerusalem, all christian men and women, to meet Christ playing upon the harp, and singing that new song to the lamb with the four and twenty elders, Thou art worthy to receive glory, and honour, and power, because thou wast killed, & yet thou hast killed, and slain not only a thousand or ten thousand, but even all thine and our enemies, and hast redeemed us thy friends to God by thy blood? There is a time to weep, and a time to laugh, a time to mourn, and a time to dance 
(t) Ecclesiastes 3. ver. 4. . Why art thou then so heavy O my soul, and why art thou so disquieted within me? What man? Pluck up a good heart: trust in God: think upon the honourable passion, and gladsome resurrection of Christ. And then though thou wert never so much afflicted, yet even in the fiery furnace of affliction, rejoice with joy unspeakable and glorious. Dance now, not as Herodias did, but as David did. Leap up in affection, as high as heaven. Where thou shalt hear one rapt up to the third heaven, saying, to himself, God forbidden that I should rejoice, rejoice in any thing, but in the cross of Christ; and to us, Rejoice in the Lord always, and again, I say, rejoice. And again, and again, I say, rejoice, and rejoice, always in the Lord. Especially at this time. For if, when the matter was in doubt, & no man almost knew to what pass these troubles would sort in the end, and very few in the church, no not the Apostles, but only the virgin Mary did understand & believe the resurrection of Christ, yet than our Saviour said, WEEP NOT FOR ME: how much more now ought we not to weep, but to rejoice, seeing our Lord hath so mightily declared himself to be the son of God 
(u) Rom. 1.4. , by raising up his own self from the dead? And if we might not weep when jacob went over jordan with nothing but his staff in his hand 
(x) Gen. 32.10. , then much more now ought we to lift up our hearts in great joy to God and say, O Lord we are not worthy of the least of all thy mercies: for our ●●●essed redeemer went over jordan, with nothing but his cross, which is 〈◊〉 jacobs' staff 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. l 4. cap. 88 , upon his shoulder, but now he is returned again with two great troops. O what a great troop, what a goodly flock is here? we with all the militant church are one flock of Christ. And the other ftock is the triumphant church in heaven. With whom we must continually rejoice for the victory and the salvation which Christ hath showed ●s this day. For though on good friday towards evening the sky was red all o●er coloured & distained with the blood of Christ 
(y) Mat. 16.2. , yet laudes be to our Lord, O praised be God, that was a good sign: this day it is fair weather. The winter is now past: the rain is changed and gone: the flowers appear in the earth: the time of the singing of birds is come: and the voice of the Turtle is heard in our land 
(z) Cant. 2.11. . And what says the Turtle? Even as it is here, WEEP NOT FOR ME. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. BUT WEEP FOR YOUR SELVES. Pindarus reporteth there was an opinion of the city of Rhodes, that gold reigned down upon it 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode. 7. . If ever gold did rain down from heaven upon any city, I think it is rather this city then Rhodes. Not only for abundance of gold and worldly riches wherewith it is replenished, but also much more for infinite spiritual gifts, and golden graces of God. O London, London, excellent, excellent things are spoken of thee, O thou city of God It is spoken of thee, that thou employest a great part of thy wealth to the relief of poor orphans, of poor soldiers, of poor scholars. It is spoken of thee, that thou dost reverence religion, & love the truth more than any part of this realm doth beside. It is spoken of thee, that none are more obedient, none more ready than thou art, both with body & goods to defend the state. It is spoken of thee, that thou art so famous in all foreign countries, that as Athens was called the Greece of Greece 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenaeus lib. 1. , so London is called the England of England. And we may almost as well say that all England is in London, as that all London is in England. These are excellent things, I assure you beloved, excellent things indeed. Wherefore we which have received so many singular graces of God, should above all other be thankful for them. And not only one, or some few, but even all of us, should bring forth good fruits, answerable to such great mercies. Well, would to God it were so. But certainly it is not so. Certainly all among us, all are not pure corn, there are many tars: all are not good fishes, there are many bad: all are not wise virgins, there are many foolish: all are not sheep, there are many goats. Yet to inveigh particularly against the sins of this city, which should make us weep for ourselves, I think it not greatly convenient at this time. Only I beseech you that we may try and examine ourselves: that we may enter into our own consciences; every one of us humbly bowing the knees of his heart, and saying in this sort, O Lord jesus, how have I bestowed all those talents of gold which thou hast given me? how have I requited thee for all thy kindness towards me? what hath my whole life been else but a continual warring against thee? what hath it been else but a daily renewing of all thy bloody torments, and of thy whole passion? Ah vile wretch that I am, how often have I like judas himself betrayed thee, and sold thee for a little worldly pleasure, or for a little lucre and gain? how often have I bound thy hands, and even most despitefully spit in thy face, by refusing those gifts which thou wouldst have given me, and by killing the comforts of thy Spirit? Woe is me, alack for pity, I am that cursed Cain which have murdered innocent Abel my brother, whose blood doth now cry out for vengeance against me, because, that blood by my sins only is polluted, by which the sins of all the world beside are purged. For this will I weep day and night, yea though I had as many eyes in my head as there are stars in the sky, yet I would weep them out every one 
(c) In sontem frontem, atque in flumina lumina vertam. , to think that I should be such an unworthy wretch, as by my sins to crucify Christ so often, and to put him to so many deaths, who hath been unto me so kind and so loving a Lord. O dear Abel, dear Abel! O my good brethren that I could possibly devise what to say or what to do, to obtain thus much of you, or rather of God for you, that you would weep, though it were never so little for your sins. But alas, I can do no more now, but commit and commend all that hath been spoken to the effectual working of the holy Ghost in you, and to the faithful obedience of your good hearts to God. Blessed be God, I am yet very much revived (being otherwise almost quite spent with speaking so long) when I look about me and behold every one that is present. For I see no place in this great auditory, where there are not very many ready to weep, the water standing in their eyes, & some already weeping right-out, in true remorse and sorrow for their sins. You make me remember that which we read in the book of judges, when the Angel of the Lord found fault with the Israelites for their disobedience, they lifted up their voices and wept, and called the name of that place Bochim, and offered up sacrifices there unto the Lord 
(d) judg. 2.5. . This place also may be now called Bochim, that is, the place of weeping, wherein you have offered up as many sacrifices to the Lord, as you have shed tears for yourselves. O what an acceptable sacrifice to God is this your sorrowful spirit? I warrant you, you shall never repent you of this repentance: you shall never be sorry for this sorrow. This sorrowful spirit of yours makes God have a joyful spirit, and greatly pleases and delights the holy Ghost. Wherefore now that we have once made the good spirit of God rejoice and take pleasure in us, let us not in any case hereafter, let us not hereafter grieve the same spirit of God, whereby we are now sealed up to the day of redemption. The holy Ghost is grieved when we are not grieved, but if we be thus grieved for our sins, then is the holy Ghost delighted. Yea such grief and sorrow will not only be to the holy Ghost a great pleasure and delight, but also it will be to us the very seed or the interest and loan of everlasting life 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144. . For look how a father pitieth his own child, and if he see him cry, doth what he can to still him, and takes out his handkerchief, and wipes the infant's eyes himself: after the same fashion God our heavenly father will with his own holy finger wipe away all tears from our eyes, and take us most lovingly by the hand, and lead us out of the house of mourning into the house of mirth. Then though we have sown in tears, yet we shall reap in joy 
f Tum brevibus lachrymis gaudia long a metam. Paulinus. . Yea though we have sown but a very few tears, which God hath in a small bottle, yet we shall reap all the infinite joys which God hath in heaven. Then though we have wanted wine a little while, yet in the end Christ shall turn all our water into wine, all our sadness into gladness, all our musing into music, all our sighing into singing. Then though we have been a long time married to weeping bleareyd Leah, yet at length we shall enjoy the love of cheerful & beautiful Rachel. Then shall Abraham that good mower bind us up into sheaves as pure corn, and fill his bosom full with us, and carry us into the Lord's barn to make a joyful harvest in heaven. Then shall we with the wise virgins having store of tears in our eyes, which are as oil in our lamps, go out of this vale of tears, which floweth with woe & weeping, & enter into the celestial Canaan, which floweth with milk and honey. Then shall Christ say unto us, not as it is here, WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES: but he shall say, Weep not for me, and weep not for yourselves. For that which would be too much joy in this life, shall not be joy enough in the life to come. Therefore he shall not only say unto us, Weep not for me, and weep not for yourselves: but he shall also say, Rejoice for me, and rejoice for yourselves. Rejoice for me, because I was once lower than the Angels, but now I am crowned with honour and glory: and rejoice for yourselves, because you were once as sheep going astray, but now you are returned to the shepherd and bishop of your souls. Rejoice. for me, because I am your brother joseph, whom once you sold into Egypt, but now all power is given me in heaven & in earth: and rejoice for yourselves, because you are the true children of Israel, which once dwelled in a land of famine, but now you are brought by triumphant fiery chariots into the land of Goshen, which is the kingdom of glory. To the which kingdom of glory, and joy of all hands, joy for Christ, joy for ourselves, we beseech thee, O good Lord, to bring us, after the misery of this woeful and wretched world, not for our own deserts or merits, but for the most glorious passion, and most joyful resurrection of jesus Christ, to whom, with the Father & the holy Ghost, be all honour and glory, power & praise, dignity and dominion, now and evermore, Amen.