a Christian alwaies thinketh of his owne miserie neuer of Christs mercie he will despaire if he alwaies thinketh of Christs mercie neuer of his owne miserie he wil presume but he is the best christiā so high that he cannot despaire and so low that he cannot presume who inclines aswell to the one as to the other sometimes reioycing and sometimes weeping reioycing for Christ and weeping for himselfe Therefore as in a ballance if there bee any oddes in the scales we take out of that which is in the heauier and put it to that which is in the lighter vntill there be no difference betweene them so here wee must weigh these matters well that we may bee iust weight neither too heauie for our owne miserie nor too light for Gods mercie Dauid sayth Hide me O Lord vnder the shadowe of thy wings not vnder the shadowe of thy wing but of thy wings of thy right wing of mercie by loue and the left wing of thy iudgement by feare As God hath two wings the one of mercie the other of iustice so wee must haue two wings one of ioye for God and the other of despaire for our selues And as the Quaile flying ouer the sea seeing her selfe not able to hold out spreadeth out her wings falleth into the sea and layeth one of her wings vpon the water and lifteth vp the other wing vnto heauē so we must flye with the wings of ioy from ioy in GOD with the wings of despaire vnto despaire in our selues Lest we should presume we must go backwards for feare and yet lest we should despayre wee must goe forwards towards God with loue As God doth couer vs with his two wings the one of iustice the other of loue so wee must couer GOD with our two wings the one of feare the other of ioy We must iumpe forwards vnto God and backwards againe vnto our selues which is Iobs crosse leape The sinne of man is the death of life For me sayth he I am the death of death therfore despayre not For your selues you are the life of death therefore presume not For me I am the death of the diuell therefore despayre not For your selues you are the life of the diuell therefore presume not For me I am the life of my selfe therefore despayre not For your selues you are the death of your selues therfore presume not For mee I am the life of man therefore despayre not For your selues you are the death of Christ therefore presume not For me sayth he death is onely dead and not aliue dead in me and not aliue in you For your selues death is both dead and aliue dead in me aliue in you For me I am onely aliue and not dead aliue in my selfe and not dead in you For me you are onely aliue and not dead aliue in me not dead in your selues For your selues you are both aliue and dead aliue in me and dead in your selues The worst foes that we haue are the diuell and death the best friends wee can haue are Christ and our selues the death of Christ killeth those foes quickeneth those friends the life of man quickeneth those foes and killeth those friends It is much that the death of Christ killeth death more that it killeth the diuell most of all that it killeth himselfe more thē al that it killeth Christ. Wherefore wee must not loose any one of these weights but when wee weigh the reasons why wee must weepe for our selues we shall finde as great cause of ioy in God great cause of sorrowe in our selues farre greater cause of ioy in Christ greater cause of sorrowe in our selues farre greatest cause of ioy in Christ greatest cause of sorow in our selues for that which is more then all to make vs ioyfull in Christ that is more then all to make vs sorrowfull in our selues The righteousnes of Christ is the death of death great cause of ioy in Christ. Debora reioyced when Barake put Sisera to flight haue not we as great cause to reioyce seeing taht Christ hath put death to flight The sinne of man is the life of death a great cause of sorrowe in our selues If Anna wept for her barrennes haue not wee as great cause to weepe seeing we can conceaue nothing but sorrowe and bring forth iniquitie vnto death The righteousnes of Christ is the death of the diuel great cause of ioy in Christ. If Iudith reioyced when she cut off the head of Holofernes haue not wee greater cause to reioyce seeing Christ hath cut off the head of the diuell The sinne of man is the life of the diuell greater cause of sorrowe in our selues It Thamar wept being defloured by her brother haue not we greater cause to weepe committing daily spirituall adulterie with the diuell The righteousnes of Christ is the life of himselfe greatest cause of ioye in Christ. If Sarah laughed when shee should haue a quick child in her dead wombe is not this the greatest cause of laughter that cā be to vs that Christ liued in death and could not see corruption in the graue The sinne of man is the death of himselfe greatest cause of sorrowe in himselfe If Agar wept being pulled out of Abrahams house is not this the greatest cause of weeping that can be vnto vs that we are here pilgrimes and strangers from our fathers house in heauen The righteousnes of Christ is the life of man this is more then all to make vs ioyfull in Christ. If Queene Hester did reioyce as Queene Elizabeth doth at this day whom God long saue and preserue because she deliuered her people from thraldome and destructiō can any thing in the world then make vs more ioyfull then this that we being cursed in our selues are blessed in Christ being embased in our selues are exalted in Christ being condemned in our selues are iustified in Christ being dead in our selues are aliue in Christ. The sinne of man is the death of Christ this is more then all to make vs sorrowfull in our selues If the Virgine Mary wept so sore for the death of her son Iesus as it her soule had been pearced thorowe with a sword as Simeon speaketh can any thing in the world then make vs more sorrowfull then this that Christ being blessed in himselfe was cursed for vs being exalted in himselfe was abased for vs being iustified in himselfe was condemned for vs being aliue in himselfe was dead for vs. Oh deare brother if thou bee sorrowfull at any time remember what Christ hath done for thee and thou wilt soone be glad if thou bee ioyfull at any time remember what thou hast done against Christ thou wilt soone be sorrowfull so shall we neuer suffer shipwrack of faith either by too much sorow as Esau did who sought the blessing with teares weeping for himselfe not reioycing in Christ or els by too much ioye as Herod did who heard Iohn gladlie reioycing for Christ not weeping for himselfe But as a ship being neither too
heauily burdened not too lightly ballased feareth neither windes nor waues but saileth safely to the hauen so wee being neither too heauie for our selues nor too light for Christ but reioycing For me for your selues both together shall neither bee drowned in the waues of desperation nor puffed vp with the windes of presumption but we shall liue safelie in the Arke of Noah vpon the sea of this world vntill we arriue at the hauen of all happines in heauen And this is the right moderation which wee must keepe betweene Christ our selues as appeareth in this sixt part For me for your selues both together The seuenth part followeth Weepe not for me wherein wee must consider three things that is three vertues that were in Christ First his wisedome VVeepe not secondly his benignitie Not you thirdly his magnanimitie Not for me Wisedome in his instruction appeareth in that he teacheth vs how we should bee affected towardes the dead for if wee must not weepe inordinately for the death of Christ then wee must not trouble our selues greatly for the death of any Christian. Indeed wee may weepe for the wicked not onely when they are dead but euen when they are aliue but wee must reioyce for the godly not onely when they are aliue but when they are dead and why because the wicked being aliue are dead but the godly being dead are aliue Therefore Dauid when his sonne Absolon dyed whom he knew to bee a wicked man wept for him saying Absolon my sonne O my sonne Absolon would to God I had dyed for thee but when his young sonne dyed whom he knew to be an innocent he was well apaid and rose from the ground and anoynted his face and sayd I shall goe to him he cannot returne to me wherby he warranteth that of Fulgentius who sayth that the godly deceased are not amissi but praemissi not lost for euer but left for a time not gone away froÌ„ vs but seÌ„t to God before vs. For if it be true which Ignatius sayth that life without Christ is death then this is true also that death which is in Christ is life and what need we then weare blacke mourning clothes in signe of sorrow seeing they weare long white robes in token of triumph The Athenians had a lawe giuen them by Solon which did forbid mourning weeping at funerals sayth Chrysostme it beseemeth vs rather to reioyce then to weepe for the departure of the righteous and Ierome sayth we may weepe for them because they are not with vs but wee must not weepe for them because they are with God For Isidorus sayth Charitas plorare iubet sed piet as lugere vetat Though loue commands vs yet faith forbids vs to weepe for the dead therefore Paulinus sayth Salua fide though wee may notwithstanding our faith performe al dueties of loue yet wee must first notwithstanding our loue enioy the comforts of faith So if we shed some few teares which runne softly like the waters of Silo no force sayth Ambrose they will not bewray in vs any want of faith but onely testifie abundance of loue thus and no otherwise did Abraham weepe for Sarai his wife Rebecca for Debora her nurse Berseba for Vrias her huskand Christ for Lazarus his friend Augustine sayth that Christ hanging vpon the crosse taught vs a many of excellent lessons and one amongst the rest was how wee should behaue our selues towardes our brethren that are departed out of this life and it is amplified out of the Hebrues and also shewed by the Romanes and the Ephesians and declared out of Elias that the dead must not bee carried to the graue with mourning but with singing herein wonderfull wisedome he sheweth how sparing we ought to be in weeping for the death of our godly frieÌ„ds considering their good happe and our good hope In that hee sayth VVeepe not for me 2. his benignitie not you All his intollerable troubles nothing troubled him so much as that his friends were troubled for his troubles and yet as it should seeme they had great reason thus to be grieued All the people wept for Moyses death all Egypt for Iosephs death all Israel for Iosias death all the Church for Steuens death but a million of Moyses of Iosephs of Iosias of Steuens are not comparable to Christ. The women of Troy lamented the death of worthy Hâ—ctor making this the foote of their dolefull dittie Hectora flemus howe much more then might these women of Ierusalem lameÌ„t the death of their captaine Christ Al the widdowes lamented the death of Dorcas because in her life time she had made theÌ„ such fine clothes garments and had not these women then farre greater cause to lament the death of Christ who made euery one of them a wedding garment wherein hee did marrie them to himselfe Ye daughters of Israell sayth Dauid weepe for Saul who hath clothed you with scarlet how much more then ought these daughters of Ierusalem to weepe for Christ who clothed euery one of them with the royall robe of righteousnes yea and gaue his owne deare self for them that they might put on the Lord Iesus When Christ was borne the night was turned into day as it was prophecied Psal. 139. 12. Then shall the night shine as the day But when Christ was crucified the day was turned into night as it was prophecied Amos 8. 7 Then shall the sun goe downe at noone day The sunne therefore wept for Christ. As Hamons face was couered when he was condemned to dye so the sunnes face was couered when Christ was condemned to dye The temple also wept for Christ. As Dauid rent his garment when he heard of Ionathans death so the temple rent his vayle when it heard of Christs death The graues like wise wept for Christ as the King of Niniue threw vp dust vpon his head when the citie was appoynted to dye so the graues threw vp dust vpon their heads wheÌ„ Christ was appoynted to dye Lastly the stones wept for Christ as Iob cut off his haire when hee heard of his childrens death so the stones were cut in peeces and cloue asunder when they heard of Christs death An asse carrying Christ to IerusaleÌ„ the children cryed Hosanna Christ carrying his crosse out of Ierusalem the womeÌ„ cryed Halaluiah so if these children had held their peace and not sung the very stones would haue sung out the praises of Christ If these women had held their peace and not cried the very stones would haue cryed for the death of Christ or rather indeede as soone as euer these women lest crying because Christ bad them the stones straight waies fell a crying before Christ bad them And what hart of man could then haue refrayned froÌ„ weeping though it had bin harder then any stone seeing the hard stones before his eyes dissolued and distilled into teares Yet behold the louing kindnes of Christ Christ dyed not for the stones not for the temple nor for the
cōsumed and licked vp the water of the Altar And assuredly our sorrowfull spirit will be a most acceptable sacrifice to God as Elias his sacrifice was if we haue both the fire of Aetna the water of Nylus so that the ardent fire of faith will well nigh consume and almost burne vp the flowing streame of loue Augustine in his 21. booke De ciuit ate Dei cap. 5. writeth that there is a fountaine in Epirus which not onely putteth foorth torches that are lighten but also lighteth torches that are put out Fulgentius likewise doth report that there is an other fountaine in France with boyling much casteth vp flames of fire The fountaine of teares which is in our eyes must bee like to these two fountaines as we may see Psal. 39. 2. and 3. VVhen my sorrow was stirred my heart was hot within me there is the torch lightened And while I was musing the fire kindled VVhen my sorowe was stirred there is the first foūtaine my heart was hot within me there is the torch lightened and while I was musing there is the other fountaine the fire kindled there is the flame burning Whereupon one sayth fitly Nec fluant oculi nec siccent Our eyes must neither bee drowned nor drie if they want fire they will bee drowned if they want water they will be drie Therfore weepe not but weepe fire and water must goe together that our eyes be neither drowned nor drie And this is the right moderation which we must keepe in weeping as appeareth in this third part VVeepe not but weepe both together The fourth part followeth for me not too much for my death for the death of Christ is the death of death the death of the diuell the life of himselfe and the life of mankind the reason of all this is innocencie and righteousnes which maketh first that as the life of Christ is the life of life so the death of Christ is the death of death Therfore both before his death he chalengeth and threatneth death saying Oh death I will be thy death and also after his death hee derideth scorneth death Oh death thou art a drone where is now thy sting Aske death any of you I pray you and say death howe hast thou lost thy sting how hast thou lost thy strength what is the matter that very children doe now contemne thee whereas Kings euen tyrants did before feare thee Death will answere that the onely cause of this is the death of Christ. When a Bee stingeth a dead bodie hee taketh no hurt nor loseth his sting but stinging aliue bodie oftentimes loseth both his sting and his life too so death stinginge vs had no harme but kept his sting still and tooke hart of grace therby but when Christ the life of vs all had been once stinged the sting and strength of the diuel was taken cleane away Oh blessed king and Lord of all who hast so disarmed death that it can doe vs no harme Before death was much like a Bugbegger which they fray childrē with who being masked iettes it about vp and downe and makes all the people afraid of him vntill such time as some one lustie fellowe amongst the rest steps to him and takes a good staffe cudgelleth him well fauouredly puls his vizarde frō his face makes him knowne to the whole world and then whereas before lustie and tawle men were afraide of him now euery childe mockes him and laugheth him to scorne and stand pointing at him Oh Blessed Christ who by thy death hast thus dismasked death Christ was layd in the dust for starke dead and the diuell trampled vpon him but hee vpon Easter daie started vp and like a lyon of the tribe of Iuda he trampled the souldiers the diuels apes vnder his seete as apes at the first play with the lyon and the libard still thinking them to bee asleepe vntill they trample and treade him vnder their feete As the Chameleon spying a serpent sitting vnder a tree getteth vp into the same tree and letteth downe a fine thread out of his mouth smaller then the spiders thread with a drop of blood at the bottome more cleere then any pearle which falling on the serpent killeth him So Christ like a Chameleon climeth vp into the tree of his crosse and seeing the diuell that olde serpent sitting vnder the tree lets downe a threade with blood at the bottome thereof more cleerer then any pearle the least drop whereof straight way killeth the diuell Christ standing afore at the tree of his crosse cloathed himselfe in a blood red garment whō when the diuell saw he ranne swiftly against Christ with his hornes Christ perceiued him steppeth aside and so the diuell runneth his hornes into Christ his crosse and there they stick fast A dragon for a time may triumph ouer the Elephant but at the last the Elephant bringeth downe the Dragon with him so the diuell that ancient dragon may for a time bee doing with Christ but at the last hee killeth him He that felleth a tree vpon which the sunne shineth may wel cut the tree but hee cannot hurt the sunne He that powreth water vpon an iron that is red hotte may well quench the heate but cannot hurt the iron so the diuell could not hurt the sonne of righteousnes Christ Iesus and hot iron is too hard a morfell for the diuell to digest Those barbarous people called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which feede onely vpon rawe flesh especially of men if they eate a peece of rosted meate they surfet of it and dye and so the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only deuourer of all mankind death I meane tasting of Christs flesh by finding it not to bee rawe but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes dyed For euen as when Iudas had receiued a sop at Christs hands anon after his bowels gushed out In like sort death being so saucie as to snatch a sop as it were of Christs flesh and a little bitte of his bodie was by and by like Iudas choaked and strangled with it and faine to yeelde it vp againe when Christ on Easter day reuiued Death I wisse had not been brought vp so daintilie before nor vsed to such manner of meates but alwaies had his pray either with Methridates daughters vpon the poyson of sinne or els with Noahs crow vpō the carrion of corruption Wherefore now saith Fulgentius death did indeed taste of Christ but could not swallow him vp digest it Contrariwise Christ as soone as hee had but a little taste of death eftsoone did deuoure death so the deat of Christ by reason of righteousnes is the death of death It is also the death of the diuell as the Apostle sayth By his death he did not onely ouercome death but him which had the power of death that is the diuell Diuers ancient Fathers note that the Virgin Mary was maried that the diuell
it were neuer so short For as it is Rom. 8. 22. If euery creature do sigh and groane in it selfe if the verie earth which wee haue vnder out feete doe mourne and pine away for sorow for the heauie burden of our sins wherewith it is almost weakened and prest down to hel how much more ought we hauing the first fruits of the spirit to haue true deuotion in weeping for this life according to this But weepe for your selues Secondly compuctiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frango as if he should haue sayd Scindatur vena cordis Breake your hearts for sorrowe And this is the cause why Dauid sayth I haue rored for the very disquietnes of my hart And therefore followes Pauls conuersion of the Christians in the Acts of the Apostles who cryed out in the vehemēcie of their spirits Men and brethren what shall we doe And this compunction in weeping at the heart is commaunded Psalm 4. 5. For whereas wee commonly reade it In your chambers and be still or bee still in your chambers the Septuagints expoūd it Haue compunctiō in your chambers whereby they signifie to be pricked to the quicke vntill the bloud followe againe and by chambers in that place our hearts is ment As When thou prayest enter into thy chamber that is into the silence and secrecie of thy heart for that hauing compunction in your chambers is as much as if he should haue sayd bleed inwardly at the heart Our teares must not be Crocodiles teares for as there is praying from the teeth outward so there is weeping from the eyes outward as Bernard saith We must be let bloud and haue a veine opened with the launce of compūction And this veine sayth Fulgentius must not be corporis sed cordis must not bee the liuer veine or any such like but the heart veine onely Whereupon sayth Dauid My heart droppeth Psal. 129. 28. Not that his heart dropped indeede but because the teares which he shed were not drops of water such as may bee easily forced comming from the eyes but drops of bloud such as christ did sweate issuing from the heart These indeede are true teares sayth Austin which are the bloud of a woūded heart So that the heart must first be rent and deeply wounded before the eye can weepe But if once our sinnes fall vpon vs like theeues and wound vs at the heart and leaue vs halfe dead and make vs powere out the bloud of true teares then by by will Christ powre in the wine and oyle of gladnesse For sayth Ierome speaking of this compūction Vngit non pungit These wounds doe not hurt vs but heale vs. Which we may see in S. Paul so long as his heart was hardened seared with an hot iron he playd the wild colt as I may say without any griefe or remorse kicking against the prickes but when it pleased God to take out of his breast that stonie heart as the Prophet speaketh and to giue him an heart of flesh for it the only one pricke of the flesh the sting of concupiscence was sufficient alone to tame him and humble him and rule him aright For euen as a bladder if it be pricked all the wind voyds out of it so Paul his heart being pricked and bleeding continually for his sinnes was freed of all conceitednes of all vanitie and pride Wherfore as the men of Iudea and Ierusalem were pricked at their hearts Act. 2. 37. so must we haue true compunction in bleeding and weeping at the heart alluding to this But weepe for your selues Lastly wee must haue compassion in weeping for our owne life Indeed it is an acceptable thing to haue compassion vpon others but here wee are bound to haue compassion vpon our selues Miserere animae tuae placens Deo as one sayth The Priest must first offer sacrifice vnto God for himselfe then for the sinnes of the people In the Gospel the Pharisie took compassion vpon the Publicā saying I thank God I am no whoremaster nor vncleane person nor as this publican But the godly publican wept for himself and tooke compassion vpon his own life and therefore God tooke compassion vpon him We must not first weepe for others but first wee must drinke one heartie draft of compassion for our selues and then for our brother If thy eye be single al thy bodie is full of light but if thou haue a beame in thine own eye yet wouldest pull out the moate that is in thy brothers eye all thy bodie is full of darknes whereas the way is first to weepe and wash out the great beame our of their owne eye that then thy eye being more single thou maist see cleerely to pull a little moate out of thy brothers eye otherwise that which was most fondly and foolishly sayd to Christ may be truely and fitly sayd to thee Phisition heale thy selfe And he saued others himselfe he can not saue Like to those Hagges and Pharies which in Latin be called Lamiae which wee haue heard of in old time who as they say could see well enough abroad but when they came home were wont to put vp their eyes in a boxe so they were stark blind To whom we may wel say as Christ sayd to one Abi in domum tuam Goe into thine owne house doe not prie into other mens liues abroad and shut not vp thine eyes in a boxe whē thou art at home but rather when thou art abroade looke to thine owne house looke to thine owne heart weepe for thine owne selfe for thine owne life Many can swallow a camell straine out a gnat though their own backs be surcharged and ouerladen with all ilfauoured lumpes of sinne like camels bunches yet they neuer feele it they neuer make any bones of it they can swallow it well enough without any drinke of teares but if they see a little gnat sitting vpon their brothers coate presently they must needes forsooth weepe for it and vrge it and presse it very sore and straine it through their teares Such are the wicked vnlearned Brownists and other like sectaries of this age they say they weep daily for the ruine of Syon for the desolation of this Church But our Church answers thē as she had heard her spouse Christ Iesus say in the like case Weepe not for me but weepe for your selues I sayth our Church was neuer more glorious heretofore in this Realme of Englande neuer am like to bee hereafter then I am now at this day the Lord bee thanked for it and there is no one point of doctrine or discipline which I maintaine which hath not beene within these fortie yeares confirmed and besprinckled and euen inameled with the blood of as blessed Saints as holy Martyrs our owne countrimen as euer did holde vp innocent hands to GOD. Therefore VVeepe not for mee but weepe for your selues You haue departed not only from his Church but from the primitiue Church of which you speake so
and singing that new song to the Lambe with the 24. Elders Thou art worthie to take the book and to open the seales thereof because thou wast killed and hast redeemed vs by thy bloud There is a time to weepe and a time to laugh a time to mourne and a time to dance Why art thou then so heauie oh my soule and why art thou so disquieted within me still put thy trust in GOD and hee will deliuer thee Wherefore let vs looke vp into heauen and there shall we see the Angels singing this song Glorie bee to God on high peace on earth and good will toâ—ards men And if I acob that true I acb I meane Christ when he went to Ierusalem hauing nothing with hiâ— but a staffe a I acobs staffe if then I say we had good cause to reioyce how far greater cause haue wee now to reioyce seeing he is returned back againe and ascended vp into heauen to his Father and there sitteth in glorie though thou wert neuer so much afflicted yet euen in affliction reioice with ioy vnspeakable yet not as Herodias did but as Dauid did leape vp in affliction and caper as high as heauen it selfe where thou shalt see one rapt vp into a third heauen saying to himselfe God forbid that I should reioyce in any thing but in the crosse of Christ and to vs Reioyce in the Lorde alwaies and againe I say Reioyce and againe and againe I say reioyce reioyce in Christ alwaies But weepe for yourselues not because Christ dyed but because your sinne were the cause of his death for this I will weepe day and night yea if I had as many eyes in my head as thre are starres in the skie yet I woâ—ld weepe them all out for this tha I should be such an vnworthy wreâ—ch as by my sinnes to crucifie Chris to put him to so many deathes and to kill so deere and so louing a Lord. Oh that I could possibly deuise what to say or what to doe to obtaine thus much of you or rather of God for you that you would weepe though it were neuer so little for your sinnes But I can doe no more but commend and commit that which hath beene spoken to the effectuall working of the holy Ghost in you to the faithfull obedience of your good hearts to God Many excellent things are spoken of thee renowned citie oh thou glorious citie of London and yet there are many foule blemishes in thee which nowe I will not and by reason of the time I cannot rip vp vnto you but must leaue them vnto euery one of your priuat consciences onely remember I pray you this one lesson that you sinne not for he that sinneth once killeth Christ once and hee that repeateth one sinne twentie times killeth Christ twentie times Oh that God would giue force to my words and tell me what I should say I would to God that I could moue a-any remorse in bitinge and gnawing of your consciences for your sinnes Beloued oh beloued kil not the comforter of your hearts grieue not the holy Ghost for when wee sinne the holy Ghost is grieued hee is grieued when we are not grieued but if we be grieued for our sinnes then is the holy Ghost delighted as sayth Saint Basill such griefe and weeping will be the verie seede or the interest and loane of euerlasting life For as a Father pittieth his childe and if he seeeth him crie he stilleth him takes out his hand-kercher and wipes the childes eyes himselfe so GOD our heauenly Father will with his owne holy finger wipe away all teares from our eyes take vs by the hande and leade vs out of the house of mourning into the house of mirth then hauing sowen in teares we shall reape in ioy yea hauing sowen but a few teares which may be put in a bottle we shall reape al those manifold ioyes which are in heauen For sayth one Heauines may endure for a night but ioy commeth the next morning then shall Christ turne all our miserie into musicke all our wormewood into wine all our sighing into singing then shall Abraham that good mower binde vs vp into sheaues as good corne and fill his bosome full of vs and carrie vs into the Lords barne to make a ioyfull haruest in heauen then shall we with the wise Virgins hauing store of oyle in our lampes that is teares in our eyes goe out of this vale of teares which floweth with weeping and enter into that celestiall Canaan which floweth with milke and honie Then shall we surmounting all earthly things so reare aloft and flye vp as with the Eagles winges into the heauenly paradise and there settle in the tree of eternall life then shall all teares of weeping and mourning bee wiped from our eyes and then shall wee see cleerely the bright sonne of God sitting at the right hand of his Father in heauen saving vnto vs Come vnto me all ye that are heauie laden and I will refresh you not saying VVeep not for me but weepe for your selues but Reioyce for me and reioyce for your selues through the tender mercies of Iesus Christ to whom with the Father and the Sonne and the holy Ghost be all honour and glory power and praise dignitie and dominion both now and euermore Amen Deus est gloria FINIS Psalm 65. 12. Esay 23. 1. Gen. 7. 12. 2. Psal. 74. 13. Coloss. 2. 14 Cant. 7. 5.