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B00565
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The meane in mourning. A sermon preached at Saint Maryes Spittle in London on Tuesday in Easter weeke. 1595. / By Thomas Playfere Doctor of Diuinitie.
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Playfere, Thomas, 1561?-1609.
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1596
(1596)
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STC 20015; ESTC S94747
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56,543
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134
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blood of as blessed saints our owne deare countrymen as holy martyrs as euer did holde vp innocent hands to God Therfore VVEEPE NOT FOR ME. BVT VVEEP FOR YOVR SELVES You in deede haue departed not onely from this Church of which you make so light but also from the Primitiue Church of which you talke so much The order of the Primitiue Church is set downe in the Actes f Actorum ca. 2. v. 46. They continued daylie with one accorde in the temple and breaking bread at home did eate their meate together with gladnes and singlenes of heart So then in the Primitiue Church they continued daylie with one accord in the temple you run out of the temple and refuse to praye with vs. In the Primitiue Church they did breake breade at home you breake peace abroad In the Primitiue Church they did eate their meate together with gladnes and singlenes of heart you haue turnde all singlenes into singularitie You sayes our Church to the Brownists you are those Donatists of whom Saint Austin speaketh g Qui nobis etiam orationem dominicam impijs disput ationibus conantur aufeâ—re Eâ—i 92. ad lanuarium who by their impious arguments would take away from vs euen the Lordes prayer So woulde the Brownists You are those Nestorians of whome Cassianus speaketh h Qui quia esse nolunt quod omnes sunt cupiunt omnes esse quod ipsi volunt De incarnatione l. 6. c. 4 who because they will not bee as all men are therefore would haue all men be as they are So would the Brownists You are those Sectaries of whome Nazianzen speaketh i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. p. 28 who make a stirre about matters of no importance very vnlearnedly and yet very impudently So doe the Brownists You are those schismatikes of whom Ireneus speaketh k Qui propter modicas quaslibet causas magnum gloriosum Christi corpus conscindunt l. 4 c. 62. who for light and trifling quarrels rent and teare the great and glorious body of Christ So doe the Brownists You are those Luciferians of whome Saint Ierome speaketh l Quibus familiare est dicere factum de ecclesia lupanar Dialo contra Luciferianos prope initium who make it a common worde in their mouthes to saye that the Church is now become a stewes So saye the Brownists You are those heretikes of whom Bernard speaketh m Qui omnes qui de ecclesia sunt canes censent porcos Epistola 65 who saye that all wee or at the least wise the most part of vs which are of the Church are no better then dogges or hogges So say the Brownists You are those Audians of whome Epiphanius speaketh n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anchora p. 475 who being busie-bodies themselues and Bishops in other mens dioces yet thinke much that reuerend and learned Bishops shoulde beare rule in their owne dioces So doe the Brownists You are those murmurers against Moyses of whome Optatus speaketh o Qui ante sunt sepulti quà m mortui Contra. Parme l. 1. who were buried before they were dead because they wepte for others before they wepte for themselues So doe the Brownists But to leaue these now as they leaue the Churche and to returne to our selues againe wee that are Christes louing friendes and louing friendes also to his holy Churche must weepe for none other so much as for our selues That so we may continually practise true deuotion true compunction true compassion according to this But weepe but you but for your selues BVT VVEEPE FOR YOVR SELVES VVEEPE NOT FOR ME BVT VVEEP FOR YOVR SELVES THus haue I gone ouer all the eight partes of this text Now if I were as happy as Salomon was that I might haue what so euer I would aske I would I assure you beloued desire no greater gift of God at this time then that wee might so meditate of this which hath bin spoken as our whole life and all our affections especially these affections of ioy and sorrowe which rule all the rest might therby be ordered and directed aright For weeping or not weeping are things indifferent simply of themselues neither good nor bad but thereafter as according to circumstances and occurrences they are either well or ill vsed Euen as glorying or laboring or fearing or â—uing For glorying it is sayd Let not the wise maÌ„ glory in his wisdom but let him that glorieth glory in this that he knoweth the Lord For labouring it is sayd labour not for the meat which perishth but for the the meat which abideth for euer For fearing it is sayd Feare not him that can kill the body only but feare him who is able to destroy both body soule For louing 〈◊〉 is sayd Loue not the world nor the things of this world if any man loue the world the loue of God is not in him Now then glory not but glory Not in the wisdom of the world but in the knowledge of God Labour not but labour Not for the meat which perisheth but for the meat which abideth for euer Feare not but feare Not him that can kill the body only but him that can destroy both body soule Loue not but loue Not the world but God And so here Weepe not but weepe Not for me but for your selues VVEPE NOT FOR ME BVT VVEEP FOR YOVR SELVES To weep is lawfull to weepe without not weeping is vnlawfull Not to weep is lawfull not to weep without weeping is vnlawful Again To weep for your selues is lawfull to weep immoderatly for Christ is vnlawfull Not to weep for Christ is lawfull not to weep moderately for your selues is vnlawfull Wheras without any vnlawfulnes in either both weeping and not weeping wil bee lawfull If your weeping be alwaies ioyned with not weeping your not weepinge bee sometimes ioyned with weeping If your weeping be for your selues not for Christ and your not weeping be for Christ not for your selues Therefore wee must marke well what our sauiour sayth He saith not thus weep not for me weep not for your selues That 's too much ioy too little sorrowe Neither thus Weep for me weep for your selues That 's too much sorrowe and too little ioy Neither thus weep not for your selues but weep for mee That 's presumptuous desperation Neither thus weepe for me but weep not for your selues That 's desperate presumption Only he saies thus VVEEP NOT FOR ME BVT VVEEP FOR YOVR SELVES As if he should haue sayd weep not too much weepe not too much for my death weep not much for my death Nay weepe little for my death considering my wisdome my benignity my magnanimity weepe little for my death But weep not too little but weepe not too little for your owne life but weepe not little for your owne life Nay weepe much for your owne life consideringe your deuotion your compunction your compassion weep much for your owne â—se Weepe little for
by like Iudas choked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Death I wisse had not bin brought vp so daintily before nor vsed to such manner of meat but alwaies had rauened either with Mithridates daughters vpon the poison of sinne or else with Noahs crow vpon the carrion of corruption Wherefore nowe saies Fulgentius e Mors Christum gustauit sed non deglutiuit death did indeede taste of Christe but could not swallow him vp nor digest him Contrariwise Christ as soone as euer he had but a little tasted of death f Hebr. cap. 2. ver 9. eftsones hee did deuoure death he did swallowe vp death in victory And so the death of Christ by reason of his righteousnes is the death of death It is also the death of the diuell As the Apostle saies that by his death he did ouercome not only death but him also which had the power of death the diuel It is reported that the Libard vseth a shaunge kinde of pollicy to kill the ape Hee lyeth downe vpon the grounde as though he were starke dead which the apes seeing come all together in despight skip vp vpon him This the Libard beareth patiently till he thinks they haue wearied themselues with their sporting Then sodainly hee likewise leaps vp and catches one in his mouth and in each foote one which immediatly he killeth deuoureth (g) Conculâ—ant insultantes ludibrij causae donec pardalis sentiens illas iam saltando defatigatas de repente reuiuiscens aliam dentib aliam vnguib corripit Eras Prou. Pardi mortem adsimulat This was Christs pollicy He was layd in the dust for dead The diuel then insulted ouer him and trampled vpon him But he like a liuely Lybard startinge vp on Easter day astonisheth the souldiers set to keep him which were the diuels apes made them lye like dead men h Math. cap. 28. ver 7. Euen as he tolde them before by his prophet saying I will be to them as a very Lyon and as a Lybard in the way of Ashur i Ose cap. 13. ver 7. For as blind Samson by his death killed the Philistins when they were playinge the apes in mocking and mowinge at him (k) Iudicum 10. ver 25. so Christ by his death destroied the diuell Scaliger writeth that the Chameleon when hee espies a serpent taking shade vnder a tree climes vp into that tree and lets downe a threed breathed out of his mouth as small as a spiders threed at the end wherof there is a little drop as cleare as any pearle which fallinge vpon the serpeÌ„ts head kils him (l) Ex ore filum demittit araneorum more in cuius fili extremo guttula est margarttae splendore ea tactus in vertice serpens moritur Ex. 190. Christ is this Chameleon He climes vp into the tree of his crosse and le ts downe a threed of bloud issuing out of his side like Rahabs red threed hanging out of her window (m) Signa fidei atque vexilla dominicae passionis attollens coccum in fenestra ligauit Ambro. de fide libro 5. cap. 5. Paulinus Natali 8. Puniceo proprium signauit vellere tectum the least drop wherof beeing so precious and so peereles falling vpon the serpents head kils him The wilde bull of al things can not abide any red coloure Therefore the hunter for the nonce standinge before a tree puts on a redde garment Whom when the bull sees he runnes at him as hard as he can driue But the hunter slipping a side the buls hornes sticke fast in the tree As when Dauid slipped aside Sauls speare stuck fast in the wall (n) 1. Sam. 19.10 Such a hunter is Christ Christ standing before the tree of his crosse puts on a red garment dipt and died in his owne bloud as one that commeth with redde garments from Bozra (o) Esa cap. 63.1 Therfore the diuell and his angels like wilde bulles of Bazan (p) Psalm 22.12 ran at him But he shifting for himselfe their hornes sticke fast in his crosse As Abrahams ram by his hornes stuck fast in the briers (q) Genesis 22.13 Thus is the diuell caught and killed A Dragon indeed kils an Elephant yet so as the Elephant falling downe kils the dragon hith him An Elephant kils Elezar yet so as Eleazar falling down kils the ElephaÌ„t with him r 1. Mach. 6.46 And accordingly to this the diuel killing Christ was killed by Christ Yea as an Elephant is stronger then the Dragon and Eleazar is stronger then the Elephant so Christ is stronger then them both For the Elephant doth not liue after hee hath killed the Dragon neither doth Eleazar liue after he hath killed the Elephant but Christ liueth after he hath destroyed the diuell Leauing the diuell dead he is nowe risen himselfe from the dead Wherfore as a Lybard killeth the ape and a Chameleon the serpent and a hunter the bull and an Elephant the dragon Eleazar the ElephaÌ„t himselfe so Christ the true Eleazar which signifies the helpe of God hath by his death killed that mischeeuous ape the diuell that olde serpent the diuell that wilde bull the deuill that great dragon the deuill that raginge elephant the deuill WheÌ„ Mahomet the secoÌ„d of that name beseeged Belgrade in Seruia one of his captaines at length got vp vpon the wall of the city with banner displayed A noble Bohemian espying this ranne to the captaine clasping him fast about the middle asked one Capistranus standing beneath whether it would be any danger of damnatioÌ„ to his soule if he should cast himselfe downe headlong with that dogge so he tearmed the turke to bee slaine with him Capistranus answering that it was no daunger at all to his soule the Bohemian foorthwith tumbled himselfe downe with the Turke in his armes and so by his owne death only saued the life of all the city (Å¿) Zieglerus de illustribus viris â—ermaâ—â—tae cap. 98. Such an exploit was this of Christ The diuell like the great Turke besieging not only one city but euen all mankinde Christ alone like this noble Bohemian encountred with him And seeing the case was so that this dog the diuel could not be killed starke dead except Christ died also therfore he made no reckoninge of his life but gaue himselfe to death for vs that hee only dying for all the people by his death our deadly enemy might for euer be destroyed For so Origen testifieth that there were two crucified vpoÌ„ the crosse of Christ Christ himselfe visibly with his will and for a time The diuell inuisibly against his will and for euer (r) Homi. 8. in Iosua Therfore the crosse is that victorious chariot in the vpper part wherof Christ sitteth as a triumphaÌ„t conqueror and in the lower part of it the diuell is drawen as a captiue and is made an open spectacle of ignominy