Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	life_n	zion_n	36	3	8.6792	4	false

Text snippets containing the quad

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

if it will please you to heare me I will say yet more wee crucifie Christ farre more cruelly then the Iewes did Then his body was passible and mortall now it is glorified and immorall they knew not what they did we doe ill enough yet wee know what we doe well enough they pearced him with a speare we pearce him with reproches they buried him in the earth wee bury him in obliuion then hee rose againe the third day but we so bury Christ that not once in three daies no not once in three weekes he ariseth or shineth in our hearts Nay that which I am ashamed to speake though some are not ashamed to doe it there are in the world which haue no time not once in three months not once in three yeares no not once scarce in their whole life to thinke of Christ but bury him in the perpetuall forgetfulnesse of their carelesse conscience as in a barren land where all good things are forgotten Wherefore let euery one as soone as he is tempted to any sin thinke straight-waies that hee sees Christ comming towards him wrapt vp in white linnen cloathes as he was buried with a kercher bound about his head and crying after a ghastly and fearefull sort Beware Take heed what you doe Detest sinne abhorre sin Fie vpon it A shame light on it It did once most vilely and villanously murther mee but now seeing my wounds are whole againe do not I beseech you do not rubbe and reuiue them with your sinnes to make them bleed afresh now seeing the scepter of the kingdome of heauen is put into my hand doe not offer mee a reede againe to mocke mee now seeing my head is crowned with the pure gold of eternall glory doe not set a crowne of thornes vpon it againe now seeing I my selfe am enstalled in the Throne of the right hand of Maiesty doe not pull mee out of my throne and throw mee into the graue againe and with your sinnes seale a mighty great stone vpon mee to stifle mee and presse mee and hold mee down in death O beloued good beloued at his instance be perswaded by whose bloud you are redeemed Haue pitty haue pitty vpon me poore Iesus Once he voluntarily yea euen ioyfully dyed for vs and if that one death had not been sufficient he would haue been content then to haue dyed a thousand deaths more Now he protesteth that the least sinne of any one Christian doth more vex him euen at the very heart then all his dolorous paines vpon the Crosse. Our sinnes are those Soldiers which take him those tormentors which whippe him those thornes which gore his head those nailes which pierce his feete that speare which sheds his bloud that crosse which takes away his life And yet if to grieue him thus continually would doe vs any good then hee would be most glad to preferre our good though neuer so little before his owne griefe though neuer so great But it is not so That one death which he willingly suffered was for our saluation These diuers deaths which we with our sins so often put him to against his will do make for our greater damnatiō Therfore he beseecheth vs I also being prostrate at the very feet of euery one of you heartily in his name exhort you if wee will haue no pitty on him yet for the tender loue wee beare to our owne deere soules that wee would not alwaies keepe him vpon the racke and euery day vexe the iust Lot with our vnlawfull deedes that we would not any more shedde his precious bloud and treade it and trample it vnder our feet This I assure you blessed Christians will bee a most forcible meanes not onely to terrifie and fray vs from sinne which wee may commit hereafter but also to mollifie and melt our hearts for sinne which we haue committed heretofore if wee consider that the life of man by reason of his sinne is the death of Christ. Thus you see that the life of man is the life of Death the life of the Diuel the death of himselfe the death of Christ. And th●refore hee saith in this fifth part Weepe not too little for your owne life For your selues Weepe not for mee but weepe for your selues THE sixth part is next For mee for your selues Which noteth seeing both the excesse and the want are to bee eschewed that therefore the true mea●e which we must keepe betweene Christ and our selues consisteth in a certaine qualification of these two extremities For mee for your selues both together Weepe not too much saith he● for my death which is the death of Death Weepe not too little for your own life which is the life of Death Not too much for my death which is the death of the diuell not too little for your owne life which is the life of the Diuell Not too much for my death which is my life not too little for your owne life which is your death Not to much for my death which is the life of Man not too little for your owne life which is the death of Christ. Saint Paul willeth the Corinthians to approue themselues by honour dishonour First by honour then by dishonour Teaching thereby that dishonourable honour is better then honourable dishonour Yet to keepe a meane in this matter that we must as well count it an honour to bee sometimes dishonoured with Christ as a dishonour to be alwayes honoured without Christ. Euen so sayes our Sauiour here For mee for your selues First For mee then for your selues Teaching thereby that to reioyce for Christ is better then to weepe for our selues Yea to keepe a meane betwixt both that we must as well sometimes descend out of Christ into our selues to weepe as alwayes ascend out of our selues into Christ to reioyce For the Apostle sayes that wee must reioyce with them that reioyce and weepe with them that weepe If my friend bee alwaies sorrowfull and neuer ioyfull hee hath no pleasure by me if he be alwayes ioyfull and neuer sorrowfull I haue no proofe of him but he is my dearest friend most delighted in me best approued by me that takes such part as I doe sometimes reioycing and sometimes weeping reioycing when I reioyce and weeping when I weepe The like is to be seene in this place For mee for your selues If a Christian alwayes thinke of his owne misery and neuer of Christs mercie hee will despaire if he alwayes thinke of Christs mercy and neuer of his owne misery he will presume But hee is the best Christian so hie that hee cannot despaire so low that he cannot presume which inclines as well to the one as the other sometimes reioycing and sometimes weeping reioycing for Christ and weeping for himselfe A man cannot weepe too little for Christ if he presume not a man cannot weepe too much for himselfe if he despaire not But hee may easily despaire that weepes too much for Christ and he may easily presume that weepes too little

King Iames should bee brought to a happie ende that oftentimes in many mens hearings hee protested hee had rather die then be any way negligent herein Which as some thinke by all likelihood came indeede so to passe To wit that too earnest study and paines about the translation hastened his death and brought it on sooner Now as he liued so in his profession in his writings in his translating as though all the floods of many waters had neuer comn ' neare him euen so also he died During the short time of his sickenesse hee carried himselfe as alwaies before humbly mildly quietly constantly One of his louing friends standing by his bed and saying M. Liuely I pray God you may haue patience and hope and especially faith vnto the ende He lifting vp his hands said heartily and cheerefully Amen Little he vsed to speake and more he could not say for the paine and impediment of his squinsey Which though it made a speedie ende of him as the apoplexy did of the good Emperour Valentinian yet how could any death be sodaine to him whose whole life was nothing els but a meditation of death and whom the Lord whensoeuer he came might finde doing his dutie Wherefore no reason wee should lament his departure out of this world He liued blessedly he died blessedly in the Lord. Rather you Reuerend and learned Vniuersitie-men lament for this that you haue lost so famous a Professour and so worthy a writer Lament you translatours beeing now depriued of him who no lesse by his owne merit and desert then by the priuiledge of his place was to order and ouersee all your trauailes Lament you poore orphans 〈◊〉 poore children of you which he left 〈◊〉 him as Christ 〈◊〉 left eleuen Disciples bere●●●● of your kinde and deare Father destitute of necessaries for your mai●●enance to seeke of all helpe and 〈◊〉 but onely as poore folkes vse to speak such as God and good friends shal pro●ide L●●ent lament all of you of the To●ne as well as of the V●●●ersitie because our Schoole hath lost s●ch a singular ornament of this age because our Churches haue lost such a faithfull and syncere seruant of Christ. Questionlesse as it should seeme by the taking away of this man almightie God is greatly angry with vs all for our sinnes Christ Iesus our Master as though he meant no more to care for vs seemeth to lie fast a sleepe in the ship while we most miserably in the flood of many waters are tormoiled and tossed Wherfore let vs in time crie aloud and awake him with our prayers Or rather indeede he is not a sleepe but awake alreadie We haue awaked him not with our prayers but with our sinnes Our sinnes haue cried vp to heauen And the Lord beeing awaked as a gyant comes forth against vs and as a mighty man refreshed with wine For not onely those are waters which are in the chanell or in the sea but as waters are here vnderstood euen those fires are waters those fires I say which very lately awaked vs at midnight and affrighted vs at noone day which raged on the South-side and anone after on the North-side of the Towne It was but a fewe mens losse but it was all mens warning And what shall we make nothing of this The plague the small pocks and the squinsey that one kind of disease deuoureth vp the Townesmen ●n other the schollers This is now the tenth course of Schollers which within this month hath beene brought foorth to buriall not one of them dying of the plague whereas heretofore if one or two schollers haue died in a whole year out of all Colledges it hath beene accounted a great matter This and such like grieuous iudgements beloued doe plainely declare that the Lord beeing awaked with the cry of our sinnes is greiuously displeased and offended at vs. Wherefore let vs nowe at the length in the name of God rowse vp our selues and awake out of our deadly sinnes Let this that our holy brother did so sodainly in a manner fall asleepe be a loud O yes as it were to awake vs all Let euerie one of vs amend one iudge one accuse one condemne one that we be not all condemned of the Lord. Let euery one of vs I beseech you crie vp to heauen for mercie and say ●ith Dauid I haue sinned and done wickedly Or with Ionas Take me for I know that for my sake this great tempest is vpon you Then our most mercifull father shall blesse vs all as he hath done this holy Saint both in our life and in our death by the pardoning of our offences couering all our sinnes with the bowels and blood of Christ. And though in this world we be euer subiect to a flood of many waters yet hee shall drawe vs still out of many waters as hee did Moses Surely in the floode of many waters no more then they did to Ionas they shall not come neare vs. Neither onely shall we be safe in the flood of death but also in the flood of the day of iudgement For that also is a flood and a terrible fearefull one too To wit not of water but of fire As it was in the dayes of Noah so shall it be at the comming of the son of man In the first flood they which had not an arke ranne vp to the toppes of houses to the toppes of trees to the toppes of mountaines because they desired to hold vp their heads aboue the still rising raging water In the second they which are not found in Christ shall say to the mountaines Fall vpon vs and to the Caues Cauer vs and hide vs from the wrath of the Lambe Then they shall be glad to creepe into euerie hol● and corner that they may auoide the b●rning of fire But we that confesse our sinnes and forsake the same shall lift our heads to no other mountaine but to Christ from whom commeth our saluation we shall desire to be couered with no other rocke but onely with that out of which came the blood and water of life For neuer did Noahs flood so clean wash away all wicked men from the face of the earth as the blood of Christ shall purge vs from all our sinnes and present vs blamelesse before the face of our father onely if we be faithfull vnto death For then the next thing is felicity and the crowne of life Which God for his mercie sake graunt vs all that as we make no doubt but this our holy brother now triumpheth with Christ so all and euery one of vs after we haue waded through this world as a flood of many waters may inherit that kingdome of glory which our louing Lord Iesus hath purchased for vs with his deare blood to whom with the Father and the Holy Ghost be all honour and glory now and for euermore Amen FINIS A SERMON PREACHED at Whitehall before the KING on Twesday after L● Sunday 1604. 2. COR. 3.18 But all we

such things So that the birth of Christ did cosen the diuell but the death of Christ did conquer the Diuell And that much more gloriously when the temple of his body was vpon the pinacle of the crosse then vvhen the body of his crosse vvas vpon the pinacle of the Temple For when he was vpon the temple his breath spake better things then Sathan but when he was vpon the crosse his bloud spake better things then Abel and there his breath came from his lungs out of his mouth but here his bloud came from his heart out of his side and there hee fought standing stoutly to it and withstanding Sathan hee would not in any wise throw downe himselfe but here hee skirmished yeelding and humbling himselfe to the death of the Crosse and there the Diuell ascended vp to him vnto the toppe of an high mountain and so as I may say bad him base at his own goale but here he himselfe descended down to the diuell into the neathermost hell and so spoyled principalities and powers and slew the great Leuiathan in the very bottome of his owne bottomles pit For the Diuell like a greedy rauenous fish snatching at the bait of Christs body as Damascene speaketh was peirced through and twitcht vp with the hooke of his Deitie u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore both before Christs passion Peter tooke money out of a fishes mouth to pay his tribute and also after Christs passion the Disciples broiled a fish for him to feede vpon Whereby we see that Christ who made a fish pay tribute to Caesar for him made the Diuell also pay tribute to Death for him and on the other side that the Diuel while hee went about to catch this good fish which is Iesus Christ Gods sonne the Sauiour as Methodius and Sibylla proue the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seuerally signifie was himselfe caught yea also killed by Christ. So that all the while Christ was buried in the graue the diuell was broyled in hell Wherefore a● it was bootlesse for Goliah to brandish his speare against Dauid so it little auailed the Diuell to shake his speare likewise in the hand of the souldier against the heart of Christ. For as Dauid hauing heard Goliah prate and talke his pleasure when they came to the point at the first stroke ouerthrew him so Christ with that very selfe-same speare which gaue him a little venny in comparison or if it be lawfull for me so to speake but a phillip on the side which was soone after recured gaue the diuel a deadly wound in the forehead which with all his pawes hee shall neuer be able to claw off And againe as Dauid onely with his sling wrought this feate so Christ onely by his death and by the power of his crosse which is the sling of Dauid y Sene crux ipsa funda est qua Dauid Goliath borrenoum armis formidabile visu prostrauit humi Cyr. Ioh. l. 8.17 did conquer and subdue the diuel And so the death of Christ by reason of his righteousnes is the death of the Diuel It is on the other side the life of himselfe That which was prophesied in the Psalm is here fulfilled in Christ. z Psa. 92.12 The iust shal flourish as the Palm-tree In the Hebrew it is Tamar which signifies onely a palm-tree But in the Greeke it is Phoinix which signifies not only a palme-tree but also a Phoenix Which translation proueth two things First that Iesus the iust one did most flourish when he was most afflicted For the iust shall flourish as the palm-tree a Chattamar Now the palm-tree though it haue many weights at the top and many snakes at the roote yet still it sayes 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 iudgements of God and all the sinnes of the world like vnsupportable weights were laid vpon him yea though the cursed Iewes stood beneath like venemous snakes hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his crosse he did most flourish when he was most afflicted As peny-royal being hung vp in the larder-house yet buds his yellow flower and Noahs oliue tree being drowned vnder the water yet keepes his greene branch and Aarons 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 Iesus the iust one did most liue when he seemed most to be dead For the iust shall flourish as the Phoenix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Phoenix though sitting in his nest among the hot spices of Arabia he be burnt to ashes yet still he sayes I die not but old age dieth in mee c Moritur me non moriente sen●ctus And so Christ the true Phoenix though lying in his graue among the hot spices wherewith Nichodemus emblame him hee was neuer like to rise from death to life againe yet he died not but mortality died in him and immortalitie so liued in him that euen in his sepulcher hee did most liue when hee seemed most to be dead As the Laurell is greenest in the foulest Winter and the lime is hottest in the coldest water and the glow-worme shineth brightest when the night is darkest and the swan singeth sweetest when his death is neerest d Cantator cygnus funeris ipse sui Martialis lib. 13. Epigr. Epaminondas being sore wounded in fight demanded of his souldiers standing by whether his enemies were ouerthrowne or no They answered yea Then whether his bucklet were whole or no They answrered also I. Nay then sayes hee all is well This is not the end of my life but the beginning of my glory For now your deare Epaminondas dying thus gloriously shall rather bee borne againe then buried e Nunc enim vester Epaminondas nascitur quia sic moritur Christ likewise was sore wounded but his enemies Death and the Diuell were ouerthrowne and spoyled His buckler which was his God-head was whole and vntouched therefore there was no harm done His death was no death but an exaltation vnto greater glory f Ego si exaltatus fuero Iohn 12.32 That noble Eunuch riding in his coach read in Esay that Christ was silent before his death as a lambe before his shearer He saith not before the Butcher but before the shearer Insinuating that death did not kill Christ but onely sheare him a little Neither yet had death Christs fleece when he was shorne For Christ taking to himselfe aspunge full of vineger g Ioh. 19.29 that is full of our sharpe and sowre sinnes did giue vs for it purple wooll full of bloud h Heb. 9.19 that is ful of his pure and perfect iustice And indeed the onely liuery which Christ

our Lord and Master giueth vs all that are his faithfull seruants is a coat made of this purple wooll The Psalmist saith that God giueth his snow like wooll But here wee may turne the sentence and say that Christ giueth his wooll like snow For as show couereth the ground when it is ragged and deformed so Christs wooll which is his coate without seame couereth our sinnes and though they were as crimson yet maketh them white as snow And as Gideons fleece when it was moist the earth was dry but when it was dry the earth was moist so when Christs fleece was moist as a greene tree then were all wee drye like rotten stickes but when his fleece was dry all the blood and water being wrung out of his pretious side then were we moistened with his grace Wherefore seeing death had not Christs fleece when he was shorne but we haue it which beleeue in him it followeth that neither death was the better nor Christ the worse But as a lamb is much more nimble liuely for shearing so this shearing of death was a kind of quickning to the lambe of God and onely a trimming to him before he ascended to his Father as Ioseph was trimmed and powled before he appeared to Pharaoh For looke 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 Adams side being opened flesh and bone were taken out Christs side being opened water and bloud were taken out Of Adams flesh and bone the woman was built of Christs water and bloud the Church is built So that the death of Christ is nothing else but the sleepe of Adam For 〈◊〉 he said of the Damsels death The Damsell is not dead but sleepeth so hee saith of his owne death I laid me downe and slept and rose vp againe for the Lord sustained me And in another place when God the Father saith to his Son Awake my glory awake my Lute and Harpe God the Sonne answeres to his Father I will awake right early That vessel which Peter sawe in a traunce which came down from heauen to the earth and was knit at the foure corners and had all maner of beasts in it did betoken Christ Christ came downe from heauen to the earth and his story was knit vp by the foure Euangelists and hee hath made Iewes and Gentiles yea all Nations though they were as bad as beasts before yet he hath made them all I say one in himselfe Now saith Cassianus it is worth the noting that the Holy Ghost saith not this vessell was a sheet but was like a sheet k Pulchre ●it Non sint●um sed Quasi●inteum A sheet may signifie either sleepe or death Because there is both a sleeping sheete and a winding sheete But neither was Peters vessell a sleepe though it were like a sheet neither was Christs body dead though it were lapt in a sheete For wee our selues cannot so properly bee said to liue in our first birth as in our second birth and Christs life when he lay in that new wombe in which neuer any other was conceiued is nothing to his life when hee lay in that new tombe in which neuer any other was buried Wherefore as Iacob trauelling towards Haram when he had laid an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his tedious iourney so Christ trauelling towards heauen when hee had slept a little in that stony sepulchre which was hewn out of a rocke liued then most princely after his painfull passion Tell me when did Ionas liue In the hatches of the ship or in the belly of the whale In the hatches of the shippe Why I am sure you will not say so That was nothing But to liue in the belly of the Whale when the mariners were in extreme ieopardy and danger vpon the water and yet Ionas most safe and secure vnder the water this indeede was somewhat who euer saw such a wonder The waters were one while hoisted vp to the highest cloudes another while hur●ed downe to the nethermost depth Ionas himselfe being all this vvhile in the very gulfe of destruction and yet not one haire the worse Christs case was the same As Ionas vvas in the belly of the Whale three daies three nights so so long vvas the sonne of man in the bowels of the earth Yet he had no more hurt then Ionas had but liued better vnder the earth then we can vpon the earth better in death then we can in life Tel me when did Daniel liue in the Kings court or in the Lions denne In the Kings court why there is no great reason for that Any man might haue liued there But to liue in the Lions den vvhen the mouth of the den vvas shut and the mouths of the Lions open this indeed was the life of an Angell no man What King could euer make Lions attend and wait vpon him Yet here you might haue seene vvorthy Daniel sitting in the midst of many hungry Lions when as the Lions lay downe at his feet couching and crouching before him and adored their owne prey cast vnto them vvhich otherwise they vvould haue vvorried and being beasts became men in humanity toward this Saint seeing men became beasts in cruelty against him The sa●●e reason was in Christ. His sepulchre was sealed as well as Daniels den And hee saith also of himselfe in the Psalmes My soule is among Lions These Lions were the terrors of death and the horrors of hell Yet hee tooke no more hurt then Daniel did But brake the chaines of death into fitters and the gates of hell into shiuers and then most gloriously triumphed And so the death of Christ by reason of his righteousnesse is the life of himselfe It is lastly the life of man When Christs speare had opened that way of life which the Cherubins sword had stopt vp Then said our sauiour to the Theefe This day shalt thou be with me in Paradise Adam and Eue both in one day were expelled out of Paradise Christ the theefe both in one day were receiued into Paradise yea both in one houre of the day For about Noone when the winde blew Adam and Eue were expelled and so about the sixth houre that is about twelue of clock in the day time Christ and the Theefe were receiued Christ saying to the Theefe while he did draw him vp to Paradise l Ose. cap. 11. I doe draw thee with the cords of a man euen with bands of loue But the Septuagint translate the Hebrew words m Bechauele Adam which signifie with the cords of a man into those Greeke words n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie with the destruction of a man As if CHRIST should say thus to the Theefe I doe so deerely loue thee that I am content my selfe to be destroyed that thou mayest bee saued

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