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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

against thee what hath it beene else but a daily renuing of all thy bloudy torments and of thy whole passion Ah vile wretch that I am how often haue I like Iudas himselfe betraied thee and sold thee for a little worldly pleasure or for a little lucre and gaine how often haue I bound thy hands and euen most despightfully spit in thy face by refusing those gifts which thou wouldest haue giuen mee and by killing the comforts of thy spirit Woe is me alacke for pitty I am that cursed Caine which haue murdered innocent Abel my brother whose bloud doth now cry out for vengeance against mee because that bloud by my sinnes onely is polluted by which the sinnes of all the world besides are purged For this I will weepe day and night yea though I had as many eyes in my head as there are starres in the skie yet I would weepe them out euery one c In f●ntem scontem atque in fium malumina ●ertam to thinke that I should be such an vnworthy wretch as by my sinnes to crucifie Christ so often and to put him to so many deaths who hath beene vnto mee so kind and so louing a Lord. O deere Abel deare Abel O my good brethren 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 weep though it were neuer so little for your sinnes But alas I can doe no more now but commit and commend all that hath been spoken to the effectual working of the Holy Ghost in you and to the faithfull obedience of your good hearts to God Blessed be God I am yet very much reuiued being otherwise almost quite spent with speaking so long when I looke about me and behold euery one that is present For I see no place in this great Auditory where there are not very many ready to weepe the water standing in their eyes and some already weeping right-out in true remorse and sorrow for their sinnes You make me remember that which we read in the booke of Iudges when the Angell of the Lord found fault with the Israelites for their disobedience they lifted vp their voyces and wept and called the name of that place Bochim and offered vp sacrifices there vnto the Lord d Iudg. 2.5 This place also may bee now called Bochim that is the place of weeping wherein you haue offered vp as many Sacrifices to the Lord as you haue shed teares for your selues O what an acceptable Sacrifice to God is this your sorrowfull spirit I warrant you you shall neuer repent you of this repentance you shall neuer be sorry for this sorrow This sorrowfull spirit of yours makes God haue a ioyfull spirit and greatly pleaseth and delighteth the holy Ghost Wherefore now that we haue once made the good spirit of God reioyce and take pleasure in vs let vs not in any case hereafter let vs not hereafter grieue the same spirit of God whereby wee are now sealed vp to the day of redemption The Holy Ghost is grieued when we are not grieued but if wee be thus grieued for our sinnes then is the Holy Ghost delighted Yes such griefe and sorrow will not onely bee to the Holy Ghost a great pleasure and delight but also it will be to vs the very seed or the interest and loane of euerlasting life c. For looke how a Father pittieth his owne childe and if he see him crie doth what hee can to still him and takes out his handkercher and wipes the infants eyes himselfe after the same fashion God our heauenly Father will with his owne holy finger wipe away all teares from our eyes and take vs most louingly by the hand and lead vs out of the house of mourning into the house of mirth Then though wee haue sowen in teares yet wee shall reape in ioy f Tum breuibus lachrymis gaudia longa metam Paulinus Yea though wee haue sowen but a very few teares which God hath in a small bottle yet we shall reape all the infinite ioyes which God hath in heauen Then though wee haue wanted wine a little while yet in the end Christ shall turne all our water into wine all our sadnesse into gladnesse all our musing into musicke all our sighing into singing Then though wee haue beene a long time married to weeping blear-eyed Leah yet at length wee shall enioy the loue of cheerful and beautifull Rachel Then shall Abraham that good mower binde vs vp into sheaues as pure corne and fill his bosome full with vs and carry vs into the Lords barne to make a ioyfull haruest in heauen Then shall wee with the wise virgins hauing store of teares in our eyes which are as oyle in our lampes goe out of this vale of teares which floweth with woe and weeping and enter into the celestiall Canaan which floweth with milke and honey Then shall Christ say vnto vs not as it is here Weepe not for mee but weepe for your selues But hee shall say Weepe not for mee and weepe not for your selues For that which would bee too much ioy in this life shall not be ioy enough in the life to come Therefore hee shall not onely say vnto vs Weepe not for mee and weepe not for your selues but hee shall also say Reioyce for mee and reioyce for your selues Reioyce for mee because I was once lower then the Angels but now I am crowned with honour and glory and reioyce for your selues because you were once as sheepe going astray but now you are returned to the shepheard and Bishop of your soule Reioyce for me because I am your brother Ioseph whom once you sold into Egypt but now all power is giuen me in heauen and in earth and reioyce for your selues because you are the true children of Israell which once dwelt in a land of famine but now you are brought by triumphant fiery chariots into the land of Goshen which is the kingdome of glory To the which kingdome of glory and ioy of all hands ioy for Christ ioy for our selues we beseech thee O good Lord to bring vs after the miseries of this wofull and wretched world not for our owne deserts or merits but for the most glorious passion and most ioyfull resurrection of Iesus Christ to whom with the Father and the Holy Ghost be all honour and glory power and praise dignitie and dominion now and euermore Amen THE PATH-VVAY To Perfection A SERMON Preached at Saint MARIES Spittle in London on Wednesday in Easter-weeke 1593. By THOMAS PLAYFERE Doctor of Diuinitie LONDON Printed by Thomas Snodham for Matthew Law and are to be sold at his shop in Paules Church-yard 1623. TO THE MOST NOBLE AND WORTHY KNIGHT MY HONORABLE good Patron Sir GEORGE CARPY Knight Marshall of her Maiesties most honourable Houshold and Gouernour of her I le of Wight all ioyes externall internall eternall SIR as soone as I had preached this Sermon it pleased the

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

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

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

rapitur compunctionis sua p●●n●m gaudens miratur ●ibet affligi quia afflictione sua conspicit se ad alta subleuari Whereupon Ierome affirmeth that this compunction doth supple and soften our hearts when it pierceth afflicteth them s Dum pungit vngit which we may see plainely in Saint Paul● All the while his heart was hardened and scared with a hot Iron hee plaid the wilde colt as I may say without any remorse or griefe kicking against the pricks But when it pleased God to take out of his breast that heart of stone to vse the Prophets word and to giue him a heart of flesh for it then he did not any more kick against the prickes but onely one stimulus carnis the angell of Satan was sufficient to bridle him and tame him and rule him aright For euen as a bladder if it be prickt all the wind and emptinesse voideth out of it ●emblably S. Pauls holy heart being prickt and bleeding inwardly for his sinnes was freed of all vanitie and pride of all conceitednesse and folly Wherfore as the men of Iudea and Ierusalem were pricked in their hearts t Actes 2.37 so must we haue true compunction in bleeding and weeping at the heart according to this But you But weepe for your selues Thus much for your Compunction Lastly for Compassion hee sayes But for your selues It is good to pitty others and to wipe away the very teares from their eyes with the spunge of Compassion u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. So sayes Iob x Iob. 30.25 Did I not weepe with him that was in trouble And was not mine heart in heauinesse for the poore But yet the greatest Compassion is to shew pittie towards thy selfe As Ecclesiasticus sayes y Miserere animae tuae placens Deo ca. 30. v. 23 Haue compassion on thine owne soule if thou minde to please God Thus did the Publican Beeing most desirous to please God vvhen he did pray to God he said Lord bee mercifull vnto mee a sinner The Pharisee was very sorry for the Publican and said Lord I thanke thee I am not as this Publican But the Publican was sorry for himselfe Euen as the high Priest in the law did offer first for his owne sinnes and then for the sinnes of the people z Heb. 5.3 after the same fashion this Publican did first offer the sacrifice of prayer for his owne sinnes and then afterward he praied for others Therfore he that durst not lift vp his eyes to heauen did yet draw downe heauen to his eyes and did enforce God also to haue compassion on him because hee had first compassion on himselfe For looke how Peters cock did clap his owne sides with his wings and wakened himselfe before hee wakened Peter in like manner thou must smite thine owne breast with the Publican and clap thine owne sides with the cocke before thou cry or crow to others Abrahams seruant did drinke himselfe before hee gaue his Camels drinke a Gen. 24.19 right so the wise man aduiseth thee b Prou. 5.15 first for thy selfe To drinke the waters of thy cisterne and the riuers in the middest of thine owne well then for thy Camels To let thy fountaines flow forth thy riuers of water in the streets Thou must first pledge Christ in his cup and drinke one hearty draught of teares for thy selfe and then thou maiest drinke to others afterward For if thine eye bee single all thy body is full of light But if thou haue a beame in thine owne eye and yet wouldest take a more out of thy brothers eye all thy body is full of darknes Whereas the way were first to weepe out and vvash out that great beame which is in thine owne eye that so thine eye being more single thou mayest see cleerely to take a little more out of thy brothers eye Otherwise thou shalt bee like those Hagges or Faryes called in latine La●●ia which we haue heard of in old time who as they say could see well enough abroad but when they came home vsed to put vp their eyes in a boxe And then Christ will say to thee as he did to one else-where Goe to thine owne house c Abi in domumtuam Mar. 5. Doe not prie into other mens faults abroade and put vp thine eyes in a boxe when thou art at home but rather shut thine eyes abroad and open them at home Bee not like Crate● Thebanus who was called a Doore opener d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laerti is because he vsed to rush into euery other mans house and there to find fault with whatsoeuer was a misse but rather looke to thine owne house look to thine own hart weep for thine owne life weep for thine owne selfe Many doe turne Christs sed vos pro vobis into Virgils sic vos non vobis They can stumble at a straw and leape ouer a block They can swallow a Camel and straine a gnat Though their owne backes be surcharged and ouerloaden with ill-fauoured lumpes of sinne like Camels bunches yet their backes are broad enough to beare all that they neuer feele it they make no bones of it they can swallow it downe very vvell without any drinke of teares But if they see no more then a little gnat sitting vpon their brothers coat by and by they finde a hole in his coate they must need● forsooth weepe for it and alwayes vrge it and presse it very sore and straine it through their teares Such are the wicked ignorant Brownists and other like factious Nouices of this age They tell vs they weepe daily for the ruine of Sion and for the desolation of our Church But our Church answereth them as shee hath heard her spouse Iesus Christ say in a like case Weepe not for me but weepe for your selues I sayes our Church vvas neuer more glorious in this Realme of England heretofore c Foxus in prima consideratione ad Protestantes praefixa Acti● in prima persecutione primitiu● ecclesia p. 32. neuer am like to bee hereafter then I am at this day And there is no one poynt of Doctrine or Discipline which I maintaine that hath not beene vvithin this fortie yeares confirmed and besprinkled and euen enamuled with the very bloud of as blessed Saints our owne deere Countreymen as holy Martyrs as euer did hold vp innocent hands to God Therefore Weepe not for mee but weepe for your selues You indeede haue departed not onely from this Church of vvhich you make so slight but also from the Primitiue Church of vvhich you talke so much The order of the Primitiue Church is set downe in the Acts f Actorum ca. v. 46. They continued daily with one accord in the temple and breaking bread at home did eate their meat together vvith gladnes and singlenesse of heart So then in the Primitiue Church they continued daily vvith one accord in the temple you runne out of the temple and refuse to

that the Iudge may not heare what he is able to say in his owne cause in like sort the Diuell the common plantife the common accuser of 〈◊〉 mankind when hee seeth vs vpon our knees pleading for our selues by prayer and seeking fauour and pitty of God the iudge of all then doth hee most interrupt and disturbe vs. And euen as the Furies are described to haue snakes serpents vpon their heads instead of hayre so Sathan distracts 〈◊〉 mindes and makes vs like furies putting pestilent and noysome cogitations into our heads in stead of deuout and holy affections Which is the cause why Iob y Iob. 1.20 before he fell downe vpon the ground to pray did shaue his head did shaue and cut off al idle earthly thoughts which are nothing else but snakes and serpents suggested by that old Serpent the Diuell For blessed Iob knew right well it was vnpossible God should heare him if hee heard not himselfe No no sayes God I will neuer heare such a people because this people drawes neere to me with their mouthes honour me with their lippes but their hearts are farre from z Esa. 29.13 mee What then saies the Apostle I will pray with my breath or with my mouth yea and I will pray also with my vnderstanding or with my a 1. Cor. 14.15 heart Seeing indeede fi●e wordes thoug● they were no more comming from a well disposed and a faithfull heart are a thousand times better then ten thousand wordes which are neuer at all vttered but muttered onely and mumbled vp in the mouth Gods promise to his people is this You b Deut. 4.29 shall seeke me and you shall finde mee because you shall seeke mee with your whole ●eart Gods performance of his promise is this c Iere. 29.13 You haue sought mee and you haue found me because you haue sought mee with your whole heart Therefore when thou seekest se●ke with thy heart when thou praiest enter into thy chamber Thy lippes are but the chamber dore So that when thou hast opened the dore of thy lips then thou must enter into the very chamber of thy heart That thy praier may not bee an emptie or a windie praier puft or blowne from the lungs or from the lippes but a hearty a pithy praier a sacrifice which hath marrow and d Medullatum sacricifium Psal. 66.15 fatnes such a Sacrifice as Dauid offered when as hauing first saide My heart hath sailed e Psal. 4. mee I haue lost my heart anon after he saies I haue now O Lord found my heart againe to pray vnto thee f 〈◊〉 cormicum 1. Sam 7.27 Salomon deckt and garnished his temple before he praied in it and so before thou praiest prepare thy g Ecclesiasticus 18.21 heart Be sure thou finde and furnish thy heart which is the true temple of him who is greater then Salomon And as that woman that sought her groat swept ouer all the whole house so when thou seekest any thing of God sweepe ouer the whole house of thy h Psal. 11.1 heart say with Mana●●es O Lord I bow vnto thee the knees of my heart seeing thou hast saide Seeke ye my face thy face O Lord doe I seeke yea I doe seeke thee with my whole heart seeing thou hast said seeke and you shal find Yet it is not enough for vs to s●ek with the heart we must also knocke with the hand For he that was borne blind could notwithstāding both see say that God heareth not sinners but that euery one which calleth vpon the name of the Lord must depart from iniquity So that it is to little purpose for a man to seeke though with neuer so faithfull a heart except also hee knocke with a righteous hand The Heretikes called Euchitae professed to doe nothing else but pray Because the Apostle exhorteth vs to pray continually But they did not consider that to pray alwaies is to serue God alwaies And that a godly life knocks aloud and is a perpetuall praier to God So that professing to pray and to do nothing els in effect they did nothing lesse Seeing as Theodoret reporteth of them They did h Vt plurim●● dormiunt nothing for the most part but sleepe Whereas in Basils iudgement a praier should bee filled i Non syllabis sed factis operibus not with syllables or good words so much as with good works Which none can doe who either with these Heretikes doe nothing at all or els no good thing at al but only that which is ill with others When you shall multiply your prayers vnto me saies God k Esa. 1.15 I will not heare you because your hands are full of blood If a subiect should offer vp a supplication hauing his hands im●r●ed in the blood of the Kings sonne tell me I pray you what thinke you how would the King take it would hee grant him his request trowe you or rather would hee not be most wrathfully incensed and enraged against him And euen so doth God take it at our hands when we knock● with bloody vncleane hands presuming still to pray and yet continually crucifying the sonne of God by our sins Therfore say the godlie Let vs lift vp our harts with our hands l Lam. 3.41 They say not Let vs lift vp our hearts alone but let vs lift vp our hearts with our hands Let vs not only seek with our harts but also knock with our hands yea euen with innocent hands And another m Psal. 141.3 Let my praier be directed vnto thee as incense and let the lifting vp of my hands be an euening sacrifice vnto thee And yet another I will that men pray euery where lifting vp pure hands n 1. Tim. 2.8 For as the precious stone diacletes though it haue very many excellent soueraignties in it yet it looseth them all if it bee put in a dead mans mouth so prayer which is the only pearle and iewell of a Christian though it haue very manie rare vertues in it yet it loseth them euery one if it be put into a mans mouth or into a mans heart eyther that is dead in sinne and doth not knock with a pure hand Hence it is that the Church is sayd to be perfumed with frankinsence and myrre o Cant. 3.6 By frankinsence is meant a burning feruency of affection when as an enflamed heart seeketh By myrre is ment mortification and dying vnto sin when as an vndefiled hand knocketh As when the Church sayes p Cant. 5.5 My handes droppe downe myrre my fingers pure myrr ●e vpon the handles of the barre This is that holy perfume of the tabernacle which God appointed to bee made of pure myrre and frankinsence of each like waight q Exod. 30.34 Note that Of each like waight But we for the most part marre it in the making For we put into this perfume of praier whole pounds of frankinsence but