Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	behold_v	king_n	zion_n	37	3	8.6090	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

he suffereth these senseles creatures to weep and to haue a liuely feeling of his death though they had no benefit by his death But being content himselfe to shed his dearest and his best bloud for vs yet will not suffer vs in recompence to shed so much as one little teare for him No no sayes he I will beare all the sorrow you shall haue only ioy and though I die and shed my very heart bloud for you yet you shall not so much as weepe or shed the least teare for me Not you weepe not for me Thus much for his Benignitie Lastly for Magnanimitie he sayes Not for mee Strange stoutnesse and courage Especially in him that was otherwise so milde and so meeke a lambe But here the cause quarrell being ours and he fighting for the saluatiō for our soules there is no rule with him hee plaies he Lion wheresoeuer he goes For holding now in his hand the cup of trembling and being ready to drinke vp the very dregs of it yet neither his hand nor his heart trembleth Ennius the Poet as Tullie testifieth could say thus much Let no man weepe for my death a Nemome lachrymis decoret And Saint Laurence the Martyr as Prudentius witnesseth Doe not weepe for my departure b Desi●●e discessu meo stetum dolentur sundere But as Ennius or any other Pagan could neuer come neere Christians in true magnanimitie So S. Laurence or any other Christian could neuer come neere Christ. The blessed Apostle S. Paul of any that euer I heard of commeth neerest to him going toward Ierusalē what do you saies he weeping breaking my heart for I am ready not only to be bound but euen to die also for the name of the Lord Iesus Euen so saith Christ here or rather indeed not so but a thousand times more couragiously going out of Ierusalem What doe you saies he weeping and breaking my heart for I am ready not onely to bee bound but euen to die also for the saluation of man He knew well enough his passion would be a new kind of transfiguration vnto him For at his transfiguration he was accompanied with his deere Disciples Peter Iames and Iohn but at his passion Peter denied him Iames and Iohn forsooke him And there he was vpon mount Tabor which smelled sweetly of hearbs and flowers but here he was vpon mount Caluery which smelled loathsomly of bones and dead mens sculs And there his face did shine as the Sun but here his face was couered nay it was buffeted and spit vpon And there his garments were white as the light but here his garments were parted nay they were like Iosephs coate all embrewed in bloud and he himselfe stript stark naked And there he was betweene two famous Prophets Moses and Elias but here when they thought hee called for Elias to helpe him Elias would not come nay he was betweene two theeues the one at his right hand the other at his left And there his Father spake most ioyfully to him from heauen This is my beloued Sonne in whom only I am pleased but here he screeched most lamentably to his Father from the Crosse My God my God why hast thou forsaken me Yet behold behold the Magnanimitie of Christ. Christ knew well enough before hand of all this fearefull and horrible passion prepared for him wherein he was not transfigured as before but disfigured so as neuer was any man Yet nothing could moue him This cowardlinesse of his Disciples this noisomnesse of the place these diuelish buffets vpon his bare face these bloudy wounds vpon his naked body these vile theeues these hideous screeches could not one whit daunt his heroicall heart But euen as a noble Champion hauing already had a legge and an arme slasht off when all the stage in admiration of his valour and manhood cries Saue the Man saue the man yet puts out himselfe and standing vpon one legge and striking with one arme fights stil as stoutly as if he had neuer been hurt at all so Christ hauing bin scorned and scourged already when the whole theater of heauen and earth wept for him yea when the powers aboue the heauen came downe and the dead vnder the earth rose vp to mone and pitty him only he himselfe would neither aske any fauour of others nor yet shew any fauour to himselfe but was very angry called him Sathan that gaue him such counsell Yea though all the Saints in heauen and earth did bleed at the very heart c Coelum terra compatiuntur ci Anselmus inspeculo Euangel serm cap. 13. in a manner as much as hee himselfe did vpon the crosse to see so good a man so shamefully despighted yet nothing could stay him but still he went on forward as pleasantly and as cheerefully as to any banket or feast to this most rufull and dreadfull death O sweet Iesus O my deare Lord forgiue me I humbly beseech thee for thy mercy sake forgiue mee this one fault Thou wilt neither weep thy selfe 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 Lambe to the slaughter yet onely meditating of thy death so many hundred yeares after I cannot possibly refraine from weeping Yea by so much the more do I lament and mourn by how much the more I see th●e ioyfull glad Come forth yee daughters of Sion saith hee d Cant. 3.11 and behold King Salomon with the crowne wherewith his mother crowned him in the day of his marriage and in the day of the gladnes of his heart As if he should haue said Come forth yee daughters of Ierusalem and behold Iesus Christ with the crowne of thorns wherewith the Synagogue of the Iewes crowned him in the day of his passion and in the day of his death vpon the Crosse. He calleth the day of his passion the day of his marriage and the day of his death vpon the crosse the day of the gladnesse of his heart Thus you see in this seuenth part the Wisedome the Benignitie the Magnanimitie of Christ in that he saith Not weepe Not you Not for me Weepe not for me Weepe not for me but weepe for your selues THE eighth part which is the last now onely remaineth But weepe for your selues Wherein wee must consider likewise three vertues that ought to be in vs Deuotion Compunction Compassion For Deuotion hee sayth But weepe For Compunction But you For compassion But for your selues But weepe But you But for your selues But weepe for your selues First for Deuotion hee saith But weepe Deuotion generally is a supernaturall dexteritie wrought by the Holy Ghost in the heart of a deuout man whereby hee is made prompt and ready to performe all those duties which appertaine to the seruice of God As a man may bee said to bee deuout in Preaching deuout in hearing deuout in making prayers deuout in giuing Almes But here especially

with a garment dipt in blood can not be angry either with him or with vs but when we are dead in sinne quickneth vs together in him by whose grace we are saued and raised vs vp and maketh vs for his sake sit in the heauenly places aboue Marcus Seruilius a valiant Romane who had fought three and twenty combates of life and death in his owne person and had alwaies slaine as many of his enemies as challeng'd him man to man when as the people of Rome resisted Paulus Emilius triumph Plutarch in Paulo A●melio fine stood vp and made an oration in his behalfe In the midst whereof he cast open his gowne and shewed before them the infinite skarves and cut● he had receiued vpon his breast The sight of which so preuailed with the people that they all agreed in one and graunted Emilius triumph After the same fashion Christ hath spoiled ●●●●cipalities and powers and hath made a shew of them openly and hath triumphed ouer them in his crosse ye● and yet now beareth about in his bodie the markes and tokens of this triumph that a finall agreement and attonement being made betweene God and vs by his onely mediation and meanes we also may be more then conquerours in him that loueth vs and may euery one of vs say with Saint Paul Now thanks be vnto God which alwaies maketh vs to triumph in Christ. Among other ornaments of the Sanctuarie there was a golden censer full of holes by which the sweete odours fumed forth when Aaron once a yeare burnt incense therin No other high Priest doe we acknowledge but Christ the true Aaron Heb. ● 4 who hath not entred into any Sanctuarie made with hands but into heauen it selfe And his golden censer is his own body which through the wounds that are in it as through chinks or holes su●eth forth alwaies a pleasing and a sweete ●auour in the nosthrils of his father The signe of the couenant which God made with Noah was a rainebowe in the cloud And indeede that is a sure token vnto vs that the world shall neuer be drowned againe with a generall flood of water Gen. 9 16. as it was in Noahs time But the rainebowe which assureth vs we shall neuer be drowned in the pit of euerlasting perdition is no such thing Why may some man say what is it Mane it is the blood of Christ which maketh as it w●re a rainebow in his side For the other rainebow is but a transitorie signe which shall passe away with the cloudes and with the world But this rainebowe whereof the other is but a shadow shall continue for euer in the sight of God as the author to the Hebrewes sai's that Christ is entred into heauen vt appareat nunc vultui Dei pro nobis to appeare now in the fight of God for vs. Therefore S. Iohn in the Reuelation witnesseth that he sawe a doore open in heauen aud a rainebow round about the throne of God Hee sawe a doore open in heauen to teach vs that we can haue no accesse vnto the Father but by Christ neither yet by Christ simply but as he is crucified and hath set open a doore in his side for vs to enter by him He sawe a rainebowe round about the throne of God to teach vs that the throne of God would be altogether a throne of iustice a throne of wrath a throne of anger and indignation were it not that the blood of Christ spinning out as I may say still liuely and freshly in the sight of his father maketh a rainbowe round about his throne putteth him in minde of his couenant appeaseth his displeasure and so maketh his throne to all vs that loue him Gen. 30.37 a throne of grace a throne of compassion a throne of fauour and mercie in Christ. We read that Iacob pilled certaine rods which beeing laid in the watering troughes before the sheepe made them bring forth such lambes as afterward fell to his own share So likewise if we sinne wee haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes The marke of the roddes in his wounds laid open in the sight of God ingendreth and breedeth in him a loue and a liking toward vs so that he conceiueth well of vs and seuereth vs as good sheepe from the goates and in the blood of the lambe is pleased and appeased and satisfied for our sinnes This blood is the blood of sprinkling Heb. 12.24 which speaketh better things then that of Abel For Abels blood vpon earth cryed out once for vengeance but Christs blood in heauen cries continually for mercie One deepe calleth another because of the noise of the water pipes Christs woundes are the watering troughs and the water-pipes by which all graces flowe vnto vs. So that one deepe calleth an other because of the noise of the water pipes because the wounds of Christ make a continuall noise in the eares of his father and the depth of the extreame misery which he was in vpon earth calleth for the depth of Gods bottomlesse and infinite mercy in heauen Thus these holy wounds of Christ pacifie and appease his father For now Moyses standing in the gappe sues for pardon the poore creeple lying at the beautifull gate begg's an almes Ezechias spreading open his letters makes his supplication Salomon stretching out his hands offers vp his prayer Epaminondas being wounded mooues Ag●sipolis to saue Pelopidas Seruilius discouering his wounds perswades the people to grant Emilius triumph Aaron burning incense in his golden censer perfumeth the whole Sanctuarie Noah pointing to his rainebowe putteth God in mind of his promise Iacob laying forth his roddes make most of the lambes his owne Abel holding vp his blood cals and cries for mercie Christ shewing his hands and his side appeaseth his father As if our Sauiour should say thus vnto his Father O my louing father looke vpon the face of thine annointed looke vpon the hands looke vpon the side of thine annointed The hands of thine anointed how cruelly they are mangled the side of thine annointed bow wofully it is wounded Behold and see if there be any sorrowe like to my sorrow These hands can signifie what exceeding sorrow I haue suffered this side can shew that I haue humbled my selfe and haue been obedient vnto death euen vnto the death of the crosse Therefore O my deare father Put thy finger here and see my hands and put forth thy hand and put it into my side and as thou art not faithlesse but faithfull so be not mercilesse but mercifull for my sake and pitifull to thy people So much for the second cause which is to appease his Father The third cause why Christ hath his wounds yet to be seene in his bodie is to confound his enemies When Saint Paul the Apostle before his conuersion persecuted the Church of God Christ called to him from heauen and said Saul Saul why persecutest thou

Noah saued all by the doore in the side of the arke Christ redeemeth all by the door● in the side of his bodie Noah the fortieth day after the decreasing of the flood opened the windowe Christ the fortieth day after his resurrectiō ascendeth vp and openeth heauen Lo ye how all things agree together None but Noah none but Christ Noahs rest Christs peace Noahs arke Christs crosse Noahs water Christs woe Noahs doore Christs side Noahs windowe Christs kingdome The Prophet Hose foretelleth that Ephraim shall flie away like a bird This is fulfilled not only in Ephraim but euen in all mankind All haue gone astray all haue flowen away from God as a hau●e which takes a check and giues ouer her pray wherefore Christ holding out his wounded and bloody hands as meat to reclaime vs calleth vs as it were and saith Returne returne O Shulamite returne returne Can. 6 12. that we may behold thee Prudentius writeth that when Asclepiades commaunded the tormentors to strike Romanus on the mouth the meeke martyr answered I thanke thee O captaine that thou hast opened vnto me many mouthes whereby I may preach my Lord and Sauiour Tot ecce laudant or a quot sunt vulnera Looke howe many wounds I haue so many mouthes I haue to praise and laud the Lord. And looke how many wounds Christ hath so many mouthes he hath to call vs to himselfe so many lures he hath to make our soule flie for comfort onely vnto him Manna was a most comfortable meate which God gaue the Israelites It was like to coriander seede and the tost of it was like vnto wafers made with honey Exod. 16.32 This our holy Sauiour applieth to himselfe For when the Capernites said Our fathers did eate Manna in the desert Iesus answered Your fathers did eate Manna in the wildernesse and are dead I am the liuing bread which came downe from heauen Therefore as then there was a golden pot of Manna kept in the Tabernacle that the posteritie might see the bread wherewith the Lord fed them so there is yet a golden pot of Manna kept in heauen Bernard de amor dei c. 2. that the faithfull in all ages may tast and see how sweete the Lord is which feedeth them with his owne body and blood the least droppe whereof though it be as small as a 〈◊〉 and or seede yet it is as sweet as a wafer made with honey Hard it is to giues reason wherefore Christ when he came to the citie of Sichar in Samari● 〈◊〉 was Iacobs well sate downe vpon the well about the sixt houre But certainly he did this not so much for himselfe as for vs. That hereby we might learne when the sunne is hotest about the 〈◊〉 houre of the day whē we are most exercised with afflictions when we are ●●rest grieued for our sins alwaies to haue recourse vnto Christ alwaies to see with the King into the wineselles alwaies to sit downe vpon Iacobs well Ioh. 4.6 Of which the Prophet Zacharie sai●s In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleanenesse In omnibus aduersitatibus n● inueni tam essicax remedium quam vulnera Christi Manu 22. Whereupon S. Austin saith verie diuinely In all aduersities saies he I could neuer yet find any remedie so comfortable and so effectuall as the wounds of Christ. Christ is not vnlike to the poole in Ierusalem Ioh. 5.1 called Bethesda hauing fiue porches which being troubled by an angel healed any man that went first into it what soeuer disease he had Bethesda signifieth the house of effusion or powring out in which house Christ dwelt when he powred out his blood and his soule for our saluation Therefore he alone is the angel which came downe at a certaine season into the poole and troubled the water because when the fulnes of time was come he came into the world to be troubled himselfe and to be crucified that he might heale not onely that one man which had been diseased eight a●d thirtie yeares but euen all mankinde with the troubled water and blood which issued out of his side So that there is nothing so comfortable for sicke and sinnefull men as to fit in the seates and porches of this poole Wonderfull are the words of the Prophet concerning Christ He shall seede his flocke like a shepheard Esa. 40.11 he shall gather the lambs with his armes had 〈◊〉 thē in his bosom Which was profigur'd in the high Priest who did beare vp with his shoulders a breast pla●e wherin were the names of the twelue tribes written in twelue precious stones That which the shepheard doth with his armes and bosom that which the high Priest doth with his shoulders 〈◊〉 that doth Christ with his hands and side He is the good shepheard which bringeth home the lost 〈◊〉 vpon 〈◊〉 shoulders Yea he writeth the 〈◊〉 of all his sheepe in his precious wounds which are the precious stones vpon his breast-plate that both declare his loue to vs. also allure vs to loue him This makes Dauid say in great 〈◊〉 The Lord is my shepheard ther 〈◊〉 can I lacke nothing He shall feeded 〈◊〉 in a greene pasture and lead men forth beside the waters of comfort For 〈◊〉 henne gathereth her brood vnder her wings so God gathereth his children together Deut 30.11 And as an eagle stirreth vp her nest flotereth ouer her birds taken them and beareth them on her wings so Christ carrieth vs vp in his hands to the high places of the earth and causeth vs to sucke bonie out of the stone and oyle out of the hard rock Butheius an excellent painter painted an eagle carrying Ganimedes into heauen so nicely and tenderly that her talents did not 〈◊〉 him but onely beare him vp And in like sort Christ beareth vs vp in his hands that we dash no● our foot against a stone yea his right hand is vnder our head quis Dominus supponit ma. num suam and his le●t hand doth embrace vt so ther though we should fal yet we cannot be hurt because the Lord stayeth and supporteth vs with his hand Therefore S. Chrysostome giues vs good counsell not to haue iayes eyes but eagles eyes that wee may behold these hands of Christ and see his side in the Sacrament For indeede as often as we celebrate the memorie of our Lords death Christ our Sauiour deliuering the bread and the cuppe by his minister saith in a sort to euerie faithful receiuer Put thy finger here and see my hands and put forth thy hand and put it into my side and be not faithlesse but faithfull But yet we shall not alwaies drinke of this fruit of the vine The time will come when we shall drinke a new kinde of wine in Christs kingdome Wherefore he saies As often as y● shall eate this bread and drinke this cup you shall sh●w the

it Therefore the soule of thy soule is faith So that if we would know what is a faithfull man we must define Him not by his naturall soule as he is resonable but by the soule of his soule which is his faith And when we easily answer the obiection that a flood may come neere a faithfull mans goods neere his bodie neere his reasonable soule but to his faith that is to Him it can neuer come neere For if you speake of the life and essence of him that it is faith the Prophet also witnesseth Abacuck The iust shall liue by faith Gal. 2.20 And the Apostle Now I liue not but Christ liueth in me but that I liue I liue by faith in the sonne of God who loued mee and gaue himselfe for me And he that was wiser then all the Philosophers determineth this point thus The summe of the matter when yee haue heard all is this Eccles. 12.23 Feare God and keepe his commandements for this is all of man All of man what 's that All of man which will hold out against all floods of many waters For the goods of man may be gotten away by forged cauillation the bodie of man may be weakened by sickenesse the soule of man and the faculties thereof as memorie witte and such like may be impaired by age but faith in Christ the feare of God a care to keepe his commaundements is all of man which no floods either in life or in death can ouer-whelme All of man wherein man ought to imploy himselfe while he is aliue and without which man is but vanitie when he is dead but with which man both in life and death is most blessed For if this be the summe of all then of any thing but this there is no reckoning at all to be made Matth. 16.18 I haue praied for thee saith our Sauiour that thy faith should not faile and the gates of hell shall not preuaile against thee For loue is strong as death Can. 8.7 iealousie is cruell as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the floods drowne it Euen as Paul also glorieth Rom. 8. that nothing can separate him from the loue of God which is in Christ Iesus Wherefore seeing the godly man is so inuincible that neither the gates of hell nor the flood-gates of many waters can preuaile against him Surely in the flood of many waters they shall not come neere him In the last place must be considered the asseueration Surely For if both liuing and dying my felicity be most certaine in Christ and yet I knowe not so much what comfort can I gather thereby Now in all aduersities this is my greatest ioy that the fauour of God which is most constant in it selfe is fully assured also to me For I know that my reedeemer liueth And if I be iudged I know I shall be found righteous And I know whome I haue beleeued and I am sure In one word I am Surely perswaded that neither life nor death nor any thing els can separate vs frō Christ. Nay in all the flood of waters wee shall be more then conquerours Rom. 8.37 They shall not come neere to conquer vs. But rather we shall conquer them Yea that which is strangest of all Surely we shall be more then conquerers ouer them Though an hoast of men were laid against me Psal. ●7 3 yet shall not my heart be afraid and though there rose vp warre against me yet will I put my trust in it Not in him as it is ill translated in the English but in it that is In the verie warre it selfe I will not feare Nay I will be of good hope Yea Surely in the very warre will I hope and trust For euen as a building made arch-wise the more waight is laide vpon it the more strong still it is so the more force and strength is brought against me the greater triumph victorie I shall haue Therefore I will not be afraid of tenne thousand of the people Psal. 3.7 that haue set themselues against me round about For a thousand of them shall fall at my side and ten thousand at my right hand but they shall not come neere mee The Arke in the flood was not drowned Gen. 7.18 as other things were but floated vpon the waters Yea the higher the waters encreased the higher Surely for that did the Arke still arise Likewise the redde sea did not hinder the Israelites passage Exod. 14.22 but opened an easie way to them Yea Surely it was moreouer as a wall to backe them against all their enemies The words of Saint Iames are verie plaine Iam. 1.2 My brethren count it exceeding ioy when you fall into diuers temptations Tentation of it selfe doth vexe and disquiet a man But to the godly it is a ioy As we read els where That they which are iustified by faith haue peace nay haue easie accesse to God and great ioy in tribulations But the Apostle adding Rom. 5. that this ioy is not common or ordinarie but Surely exceeding ioy raiseth vp the amplification as high as may be Whereunto S. Paul also accordeth We are afflicted on euery side 2. Cor. 4 9. yet we are not in distresse in pouertie but not ouercome of pouertie wee are persecuted but not forsaken cast down but we perish not Here he prooueth directly that the flood commeth not neere the faithfull But where is the Surely It followeth in the same epistle As dying and behold we liue as chastened and yet not killed 2. Cor. 6.20 as sorrowing and yet alwaies reioycing as poore and yet making others rich as hauing nothing and yet possessing all things O the securitie and felicitie of the faithfull For his faith maketh life of death ioy of sorrowe riches of pouertie What shall I say more or what would you haue me say more then as the Apostle saies It makes all things of nothing As hauing nothing saies he and yet possessing all things But the special thing to be noted i● this sentence is As dying and behold we liue For they import that death is no death but As it were death an image or a shadowe of death beeing indeede life and Surely a better life and more immortall then we had here Therefore he saies Behold we liue to shewe that by death the faithfull liue a life wherein there is some great specialty and excellencie worthy indeed to be beholded regarded As if he should say Behold we liue Behold we liue a more happie life then euer we liued in our life Saint Augustin often commēdeth the saying of his master S. Ambrose when he was readie to die Speaking to Stilico and others about his bed I haue not liued so among you Non ita vixi inter vos ve me pudea● vinerenet mori time● quia bonum dominum●●o 〈◊〉 Pontius in fine vitae eius saith he

that I am ashamed to liue longer if it please God and yet again I am not afraid to die because we haue a good Lord. He doth not say Mine owne goodnesse puts me out of feare but Gods goodnesse This goodnesse of God makes me quiet in my conscience and secure in soule readie to embrace death whensoeuer it commeth Wherefore Surely is fitly added For afflictions as waters doe not ouercome the faithfull Nay they come not neere him But contra●iwise the faithfull conquereth afflictions Yea Surely hee is in them all more then a conquerour In warre he is not afraid Rather he greatly hopeth And Surely euen in the verie warre he hopeth The flood of waters commeth not neere to drowne the Arke but lift it vp And so much the higher Surely the arke still riseth as the flood riseth The sea staieth not the Israelites passage It is a dry land for them to march on As a wall moreouer to backe them Surely against all their enemies Tentation not onely is no matter of sorrowe but also on the other side of ioy Surely of great ioy Death is no death but a life and Surely such a life as only of it we may say Behold we liue So happie both in life and death is the faithfull man Surely in the flood of many waters they shall not come neere him To conclude then No calamitie or aduersitie can possibly disseuer that coniunction which faith maketh of euerie godly man with Christ. For feeling the remission of his sinnes assured and sealed vnto him hee contemneth not onely the workes of the world and dismaiments of his conscience but euen the verie feares and terrours of death This our deare brother M. Edward Liuely who now resteth in the Lord lead a life which in a manner was nothing els but a continuall flood of many waters Neuer out of suits of law neuer-ceasing disquieters of his study His goods distrained and his cattell driuen off his ground as Iobs was His deare wife beeing not so well able to beare so great a flood as he euen for verie sorow presently died A lamentable and ruefull case So many children to hang vpon his hand for which he had neuer maintenance neither yet now had stay his wife being gone Well but that sorrowfull time was blowne ouer He was appointed to be one of the cheifest translators And as soone as it was knowne how farre in this trauaile hee did more then any of the rest hee was very well prouided for in respect of liuing For which my L. his Grace of Canterburie now liuing is much to bee reuerenced and honoured But beeing so well to passe both for himselfe and for his children sodainely he fell sicke He was taken with an ague and a squinsey both together And the more vsual that was the lesse dangerous was this accompted but the euent shewes the contrary For the squinsey beeing both by himselfe and his friends not greatly regarded within foure dayes tooke away his life These were many waters and diuerse tribulations Besides a thousand more which I cannot now stand to repeate Yet he carried himselfe so in life and death as these waters seemed not once to come neere him He was professour of the Hebrewe tongue in this Vniuersitie thirtie yeares As his father in law D. Larkyn had been professor of Physicke fiue or sixe and thirtie yeares Which tongue howsoeuer some account of it yet ought to be preferred before all the rest For it is the auncientest the shortest the plainest of all A great part of wisedome as Plato sheweth In Cratylo is the knowledge of true Etymologies These in other tongues are vncertaine in this taking out of the naturall qualities of euery thing that is named In so much as when any man hath found out the Hebrewe Etymology then he neede seeke no further Besides all the Scripture written before the birth of Christ except a fewe chapters of Daniel and Ezra were written in Hebrewe And the Rabbins themselues though they haue no small number of fables and lies in them yet diuers things they haue notwithstanding fit for the opening of the olde Testament Therefore though a man cannot reade the Rabbins yet vnlesse he can vnderstand handsomely well the Hebrewe text he is compted but a maimed or as it were but halfe a Diuine especially in this learned age Lastly diuerse learned men are of opinion to whome I very willingly assent that the holy tongue which was spoken in Paradise shall be eternally vsed in the heauenly Paradise where the Saints shall euer extoll and praise God But this worthy Professor deceased got him great credit as well by the continuance as by the holinesse of his profession For he was not a Professor for one or two yeares as others are In Itineratio Pag. 444. but full thirty yeares together Nathan Cytraeus writeth that in Prage an Vniuersitie of Bohemia where Iohn Hus and Hierome of Prage professed that they that haue continued Professours for the space of twentie yeares together are created Earles and Dukes both together And therefore their style is to bee called Illustres whereas they which are singly and simply but onely either Earles or Dukes are called Spectabiles Neither maketh it any matter that they haue no reuenewes to maintaine Earldomes or Dukedoms For they haue the title notwithstanding euen as Suffragans haue of Bishoppes Our good Brother hauing no such profit or dignitie propounded vnto him but contenting himselfe with his stipend spent halfe his life in this place For hee was vpon threescore yeares old when he died He wrote a book of Annotations vpon the first fiue small Prophets dedicated to that great patron of learning and learned men Sir Francis Walsingham Wherin diuerse speeches and phrases of the Prophets are compared with the like in Poets and Oratours both Greeke and Latine and many notes neither vnpleasant nor vnprofitable to bee read are set out of the Rabbins But in mine opinion he took greatest pains in his Chronologie which he dedicated to Doctor Iohn Whitgift the reuerend late Archbishop of Canterbury This booke indeede is full of hidden learning and sheweth infinite reading in stories I asked him within this little while whether hee had written no more bookes He told me he had but printed no more because hee had no time to peruse and perfect them for other businesse Now by businesse he meant I weene especially his studie and care to performe well his taske in the translation Wherein how excellently he was imployed all they can witnes who were ioyned with him in that labour For though they be the verie flower of the Vniuersitie for knowledge of the tongues yet they will not be ashamed to confesse that no one man of their companie if not by other respects yet at least wise for long experience and exercise in this kinde was to be compared with him For indeede he was so desirous that this businesse begunne by the commaundement of our most gracious Soueraigne

absentes non deplorandi vt mo●tui We may indeed wish for them because they are not with vs but we must not weepe for them because they are with God Loue grant commands vs. Well be it so What then But yet faith forbids vs to weepe for the dead s Pietas plorare iubet fides pro defunctis lugere vetat Isidorus And therefore Paulinus saith t Salua fide pietatis officia pendamus salua pietate f●dei gaudia praeferamus Though wee may notwithstanding our faith performe to the dead the duties of loue yet wee must first notwithstanding our loue afford to ourselues the comforts of faith So if wee shed some few teares which run softly like the waters of Silo no force saies Ambrose u Erunt non doloris illices sod indices pietatis They will not bewary in vs any want of faith but onely testifie an aboundance of loue Thus and no otherwise did Abraham weepe for Sara his wife Eleazar for Aaron his father Rebecca for Debora her nurse Ioseph for Iacob his father Bethsheba for Vrias her husband Christ for Lazarus his friend And here in wonderfull wisedome he teacheth vs how sparing we ought to be in weeping for the death of our godly friends considering our good hope that are aliue and their good happe that are dead As if the very dead body whom some of you perhaps euen at this present so seriously think of and so much lament for should now suddenly arise out of the graue and steppe into the Pulpit and preach and say vnto you Weepe not for mee but weepe for your selues You indeed as yet remaine in this vale of misery where you sinne daily and hourely against God where continually you feele afflictions and punishments due to your sins where lastly you are depriued of the glory of God of the society of the Saints of the ioyes of heauen Therefore if you will weepe for your selues but weepe not for me I am in that state of perfection where I neuer sinne but alwayes praise and laud the Lord I am out of the compasse of all calamities not to be touched with any trouble I euermore behold the amiable and the louing countenance of Christ and though I come not very neere him yet so farre forth I see him as this sight alone is sufficient to make mee euery way a happy man Thus would the very dead if they should rise againe speake vnto vs. But wee will not any longer disquiet the dead or disturbe them vvhich so sweetly sleepe in Christ. Certainely either this that hath been spoken will perswade vs o● else as our Sauiour saith though one should rise from the dead vvee would not beleeue For if these ancient and holy Fathers Fulgentius Ignatius Cyprian Chrysostome Ierome Isidore Paulinus Ambrosius should now all arise they would I assure you say no other thing but euen as you haue heard them speake alreadie in those sentences and allegations which I haue quoted and cited out of them The summe of al which is this That it is great folly and childishnesse to weepe immoderately for the dead and that it is on the other side a hie point of wisdome to be moderate in this matter considering our Lord going here to his death teacheth his friends not to weepe for him in that he saith weepe not weepe not for mee Thus much for his Wisedome Now for Benignitie he sayes Not you For though the person bee not expressed in the English yet in the Greeke verbe it is implied Weepe not as if it were Weepe not you Which Benignitie appeared in that among all his vntollerable troubles nothing troubled him so much as that his friends were troubled for his troubles And yet as it should seeme they of all other had greatest cause thus to bee grieued All the people wept for Moses death All Egypt for Iosephs death all Israel for Ios●as his death all the Church for Stephens death But a million of Mosesses of Iosephs of Iosiasses of Stephens are not comparable to Christ. The women of Troy wept for the death of worthy Hector their valiant Captaine making this the foot of their dolefull ditty wee weepe for Hector x Hectora flemus Seneca in Troade actu primo How much more then ought these women of Ierusalem to weepe for the death of their captaine Christ Al the widowes lamented the death of Dorcas because in her life time shee made them coates and garments And had not these women then far greater reason to lament the death of Christ who made euery one of them a wedding garment wherein he did marry them to himselfe Yee daughters of Israel saith Dauid weepe for Saul vvho cloathed you vvith Scarlet How much more then ought these daughters of Ierusalem to vveepe for Christ vvho clothed euery one of them with Scarlet and with the royall robe of his righteousnesse yea and gaue his owne deare selfe vnto them that they might put on the Lord Iesus When Christ was borne the night was turned into day as it was prophesied y Psa. 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. 8.9 Then shall the Sun go downe at noone day The Sunne therefore wept for Christ. As Hamons face was couered when hee was condemned to die so the suns face was couered when Christ was condemned to die The temple also wept for Christ. As Dauid rent his garment when hee heard of Ionathans death so the temple rent his vaile when it heard of Christs death The graues likewise wept for Christ. As the King of Niniue threw vp dust vpon his head whē he and his subiects were appointed to die so the graues opened and threw vp dust vpon their heads when Christ vvas appointed to die The stones lastly vvept for Christ. As Iob cut his haire vvhen he heard of his childrens death so the stones were cut in peeces and clouen asunder when they heard of Christs death As Asse carrying Christ into Ierusalem the children sung most merrily Christ carrying his crosse out of Ierusalem the women wept most mournfully If those children had held their peace and not sung as our Sauiour their protesteth the very stones would haue s●ng out the praise of Christ. If these women had held their peace not cried the very stones would haue cried for the death of Christ Or rather indeed as soone as euer these women left weeping because Christ bad them straight wayes the stones fell a weeping before Christ bad them And what heart of man then could here haue refrained from weeping though it had been harder then any stone seeing the hard stones before his eyes thus dissolued and distilled into teares Yet behold the benignity louing kindnes of Christ Christ died not for the Sunne not for the Temple not for the Graues not for the stones but for vs men and for our saluation he died Yet