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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

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

in the second death of the first Adam yet these might doe least in the first death of the second Adam For it was Eue a woman which betraied the first Adam with an apple and caused him to sin but it was Iudas a man which betraied the second Adam with a kisse and caused him to die And indeed you shall generally obserue that notwithstanding at the first the woman went before the man in transgression and disobedience neuerthelesse since to make amends for that faul● the blessed virgin Mary and diuers other women haue farre excelled all men or at the least-wise most men in true deuotion and godlinesse Wherfore principally Christ here speaketh to the women because both more women wept then men and the women also more wept then the men More women more weeping but yet in them hee speaketh as well as vnto them indifferently to al his deere friends both men women weepe not for me but weepe for your selues In which sentence we may obserue as many wordes so many parts Eight words eight parts The first Weepe not The second But weepe The third Weepe not But weepe The fourth For Mee The fifth For your selues The sixth For mee For your selues The seuenth Weepe not for mee The eighth But weepe for your selues God grant all our hearts may be so affected with the consideration of these excellent matters as may make most for the increase of our comfort in him and his glory in vs. And I humbly beseech you also most christian brethren to do God this honour and mee this fauour First that you would not prescribe mee any methode or order how I should handle this Text but that you would giue mee leaue to follow mine owne method and order wherein I perswade my selfe and I hope also truely I haue beene directed by the spirit of God Secondly that you would not run before me in your swift conceit and earnest expectation but that it would please you to go on along easily all the way with me till happily at the length by Gods gracious assistance and your gentle acceptāce I come to the end of my Sermon And then if I haue omitted any thing which you wold haue had me said spare me not but blame mee hardly for it as you shall thinke best WEEPE NOT FOR MEE BVT WEEPE FOR YOVR SELVES THE first part is Weepe not When Iairus the Ruler of the Synagogue wept bitterly for the death of his daughter Christ sayd vnto him b Luke 8.52 Weepe not When Rachel wept and would not bee comforted seeing neither her sonne Beniamin nor almost any true Beniamite left aliue God sayd vnto her c Ier. 31.16 Weepe not When a poore vvidow wept sore for the death of her onely sonne Christ said vnto her d Luk. 7.13 weepe not And so here Christ seeing many Iairusses many Rachels many vvidowes vveepe for the death of the onely sonne of God sayth vnto them weepe not Forbidding thereby immoderate weeping vvhich is condemned in nature in reason in religion In nature the earth vvhen it reioyceth as in Summer time then it is couered vvith corne e Psa. 65.12 but vvhen it hath too too forlorne and sorrowfull a countenance as in the Winter time then it is fruitlesse and barren The vvater vvhen it is quiet and calme bringeth in all manner of Merchandise but when the sea stormes roares too much then the very ships doe howle and cry f Esay 23.1 The aire looking cleerly cheerefully refresheth all things but weeping too much that is rayning too much as in Noahs flood it drowns the whole world The fire being but a little sprinkled with water burneth more brightly but being too much ouerwhelmed it giues neither heat nor light The eye it selfe as Anatomists write g Vide Vesalum lib. t. cap. 14. Toletum in ●b secund Aristotelis de anima hath twice as many dry skins like sluces to damme vp the course of the teares as it hath moist humors like chanels to let thē flow forth For it hath six of them and but three of these If all the body were an eye and there were no eares in it where were then the hearing If all the eye were a moyst humor and there were no dry skinnes in it where were then the seeing Seeing then too much weeping is in the earth barrennesse in the water shipwrack in the aire an inundation in the fire coldnes in the eye blindnes certainely if the earth the water the aire the fire the eye could speak they would altogether with one consent sing a ioyfull song of fiue parts and euery one seuerally say vnto vs That we must not weepe too much Now reason seeth yet more h Ne quid nimis That too much of a thing is naught Etiam mel si nimium ingratum Which is translated thus i Pro. 2.5.27 It is not good to eate too much hony If it be not good eating too much hony then sure it is not good eating too much wormwood The Egyptians when they would describe teares they paint those gems which we call vnions whervpon Suidas saith k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnions hieroglyphically do signifie the sheding of teares For as Vnions haue their name in latine because they are found one by one neuer more at once so teares must be shed easily one by one and neuer be powred out all at once Seneca saith that which we must doe daily we must doe moderately Therfore though we cānot quite stop the bloudy issue of our teares at the least wise we must be sparing weep so to day as we may weep to morrow keep some teares alwayes in store referring l Si non finire lachrymas at certè reseruare debemus l●de consolatio ad Polybium cap. 13. them to another occasion afterward For wee reade that Heraclitus when he had soakt and sowst himself in sorrow all his life long at length died of a dropsie and so as I may say drowned himselfe in his owne teares Yea Niobe by ouer-much weeping was turned into a stone euen as Lots wife by looking backe was turned into salt It was one of Pythagoras poesies m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eate the heart which is expounded thus n Pro. 25.20 As a moth fretteth the garment and a worme eateth the wood so heauinesse hurteth mans heart Now if we may not teare the heart of any other thing with our teeth thē much lesse may we teare our owne heart with our teares So that euen blinde reason such as the heathen haue had doth yet plainly see this That we must not weep too much But religion goeth yet further For when God at the first placed man in the garden of Eden which is the garden of pleasure hee did indeede there provide all things for him which might pleasure him His wife which was equall to him all other creatures that were inferiour to him the hearbs which hee did eate

à fine that there is another fountaine neere Grenoble a Citie in France which although it haue not hot waters as a Bath yet oftentimes together with bubbles of water it casteth vp flames of fire The fountaine of teares that is in our eies must be like these two fountaines As the Psalmist witnesseth When my sorrow was stirred sayes he my heart was hot within mee and while I was musing the fire kindled l Psal. 30.3 When my sorrow was stirred There is the first fountaine My heart was hot within mee There is the Torch lighted And while I was musing There is the other fountaine The fire kindled There is the flame burning Whereupon one sayes fitly Our eies must neither be drowned nor dry m Nec fluant oculi nec ●icci sint Seneca If they want fire they will be drowned If they want water they will be dry Wherefore both weepe not and but weepe both fire and water must goe together that our eyes bee neither drowned nor drye And this is the right moderation wee must keepe in weeping as appeareth in this third part WEEPE NOT BVT WEEPE both together Weepe not for mee but weepe for your selues THe fourth part followeth For Mee Weepe not too much for my death For the death of Christ is the death of Death the death of the Diuell the life of Himselfe the life of Man The reason of all this is his innocencie and righteousnesse which makes first that as the life of Christ is the life of Life so the death of Christ is the death of Death Put the case how you please this is a most certaine truth that the gate of life had neuer bin opened vnto vs if Christ who is the death of Death had not by his death ouercome death a Mors mortis morti mortem nisi morte dedisset coelestis vitae i●nus ●lausa foret Therefore both before his death he threatneth and challengeth death saying b Osee 13.14 O death I will bee thy death and also after his death hee derideth and scorneth death saying c 1 Cor. 15.15 O death thou art but a drone where is now thy sting d Sic Iohannes Pistorius Erasmi Roterodami affinis igni cremandus dixit O mors vbi est tua victoria Aske death any of you I pray and say Death how hast thou lost thy sting how hast thou lost thy strength What is the matter that virgins and very children doe now contemne thee wheras Kings and euen tyrants did before feare thee Death I warrant will answer you that the only cause of this is the death of Christ. Euen as a Bee stinging a dead body takes no hurt but stinging a liue body many times looseth both sting and life together in like manner death so long as it stung mortall men only which were dead in sin was neuer a whit the worse but when it stung Christ once who is life it selfe by and by it lost both sting and strength Therefore as the brasen serpent was so farre from hurting the Israelites that contrariwise it healed them after the same sort death is now so far from hurting any true Israelite that on the other side if affliction as a fiery serpent sting vs or if any thing else hurt vs presently it is helped and redressed by death Those which will needes play the hob-goblins or the night-walking spirits as we call them all the while they speak vnder a hollow vault or leape forth with an vgly vizard vpon their faces they are so terrible that he which thinks himselfe no small man may perhaps bee affrighted with them But if some lusty fellow chance to steppe into one of these and cudgell him wel-fauouredly and pull the vizard from his face then euery boy laughes him to scorne So is it in this matter Death was a terrible bulbeggar and made euery man afraide of him a great while but Christ dying buckled with this bulbeggar and coniured him as I may say out of his hollow vault when as the dead comming out of the graues were seene in Ierusalem and puld the vizard from his face when as he himselfe rising left the linnen clothes which were the vizard of death behinde him Therefore as that Asse called Cumanus Asin●s ietting vp and downe in a Lyons skinne did for a time terrifie his master but afterwards being descried did benefit him very much Semblably death stands now like a silly Asse hauing his Lyons skin pulled ouer his eares and is so farre from terrifying any that it benefits all true Christians because by it they rest from their labour and if they be oppressed with troubles or cares when they come to death they are discharged death as an Asse doth beare these burthens for them O blessed blessed bee our Lord which hath so disarmed death that it cannot do vs any hurt no more then a Bee can which hath no sting nay rather it doth vs much good as the brasen serpent did the Israelites which hath so dismasked death that it cannot make vs afraid no more than a scar-bug can which hath no vizard nay rather as an Asse beareth his masters burthens so death easeth and refresheth vs. This hath Christ done by his death Hee that felleth a tree vpon which the Sun shineth may well cut the tree but cannot hurt the Sunne He that poureth water vpon Iron which is red hot may well quench the heate but hee cannot hurt the Iron And so Christ the Sun of righteousnesse did driue away the shadow of death and as glowing Iron was too hot and too hard a morsell for death to disgest All the while Adam did eate any other fruit which God gaue him leaue to eate he was nourished by it but when he had tasted of the forbidden tree he perished Right so death had free leaue to deuoure any other man Christ onely excepted but when it went about to destroy Christ then it was destroyed it selfe Those barbarous people called Cannibals which feed only vpon raw flesh especially of men if they happen to eate a peece of roasted meat commonly they surfe● of it and die Euen so the right Canniball the onely deuourer of all mankinde Death I meane tasting of Christs flesh and finding it not to be raw such as it was vsed to eate but wholsome and heauenly meate indeede presently tooke a surfet of it and within three dayes died For euen as when Iudas had receiued a sop at Christs hand anon after his bowels gushed out In like sort death being so saucie as to snatch a sop as it were of Christs flesh and a little bit of his body was by and by like Iudas choaked and strangled with it and faine to yeeld it vp againe when Christ on Easter day reuiued Death I wisse had not beene brought vp so daintily before nor vsed to such manner of meate but alwayes had rauined either with Mithridates daughters vpon the poyson of sin or else with Noahs Crow vpon the

for himselfe Wherefore as in a ballance if there be any ods in the s●ales wee take out of that which is the heauier and put it into that which is the lighter till there be no difference betwixt them So here wee must wey these matters well that wee our selues may be iust weight neither too heauy for our owne misery not too light for Christs mercy Thus did Dauid when hee said to God Hide mee vnder the shadow of thy wings What are Gods wings His Mercy and his Iustice. What are the shadow of his wings Our loue and our feare Our loue is the shadow of his mercy which is his right wing Our feare is the shadow of his Iustice which is his left wing Now seeing hee that is hid vnder the right wing onely may presume because hee hath no feare and hee that is hid vnder the left wing onely may despaire because he hath no loue therefore sayth Dauid Hide me O Lord vnder the shadow not of one wing but of both thy wings That I may neuer despaire while I alwaies loue thy mercy and reioyce for Christ that I may neuer presume while I alwayes feare thy iustice and weepe for my selfe A Quaile the very same Bird which was the Israelites meate in the wildernesse as he flies ouer the sea feeling himselfe begin to be weary lights by the way into the sea Then lying at one side he layes downe one wing vpon the water and holds vp the other wing towards heauen Lest hee should presume to take too long a flight at the first hee we●s one wing Lest hee should despaire of taking a new flight afterwards hee keepes the other wing drie Thus must a Christian man doe When hee layes downe the wing of feare vpon the water to weepe for himselfe then hee must hold vp the wing of loue toward heauen to reioyce for Christ. That his two wings may be answerable to Gods two wings That as God hath two wings the one of Mercie the other of Iustice so hee may haue two wings the one of ioy for Christ the other of sorrow for himselfe Sem I●pheth Noahs godly and dutifull children when they saw their father otherwise then hee should be went backeward and couered him They went backeward that they might not see him themselues they couered him that others might not see him Christ hanging naked vpon the Crosse was the shame of men and the outcast of the people Therefore wee that are the children of God must goe backeward by abhorring them that crucified Christ and yet wee must couer him and hide him euen in our very hearts by remembring and honouring his death and resurrection Lest wee should presume wee must goe backeward for feare and yet lest we should despaire wee must couer him for loue That as God hideth vs vnder the shadow of his wings which are loue and feare loue the shadow of his mercy and feare the shadow of his iustice so we may hide God vnder the shadow of our wings which are ioy and sorrow ioy the shadow of our loue and sorrow the shadow of our feare ioy for Christ and sorrow for our selues To this strange kinde of going backeward the Psalmist alludeth when hee saith to God Thou hast made my feete like Hindes feete A Hinde goeth not still forward in one way but as an auncient father speaketh hee iumpes crosse out of one way into another Saltum habet transuersum Right so a Christians feete must be like Hindes feet He must iumpe crosse from himselfe to Christ and then backe againe from Christ to himselfe Would you see such a Hinde Then mark how Iob footes it That he might not despaire he iumpes crosse from himselfe to Christ and saith a Chap. 33.9 I am cleane without sinne I am Innocent and there is none iniquitie in mee Heere is the mercy of Christ. But that hee might not presume hee iumpes backe againe from Christ to himselfe and saith b Chap. 6.2 O that my griefe were well weighed and that my miseries were laid together in the balance Here is the misery of man Thus must we weigh the mercie of Christ and the misery of man together in the balance and besure as I said before wee make the scales euen and when we weigh the reasons why wee should not weepe for Christ then we must weigh the reasons also why we should weepe for our selues So wee shall find for great cause of ioy in Christ great cause of sorrow in our selues for greater cause of ioy in Christ greater cause of sorrow in our selues for greatest cause of ioy in Christ greatest cause of sorrow in our selues for that which is more then all to make vs ioyfull in Christ that which is more then all to make vs sorrowfull in our selues The righteousnesse of Christ is the death of Death Great cause of ioy in Christ. If Debora reioyced when Barack put Sisera to flight haue not wee as great cause to reioyce seeing Christ hath put death to flight The sinne of man is the life of death Great cause of sorrow in our selues If Anna wept for her barrennesse haue not wee as great cause to weepe seeing wee can conceiue nothing but sorrow and bring forth iniquity vnto death The righteousnesse of Christ is the death of the Diuell Great cause of ioy in Christ. If Iudith reioyced when shee did cut off the head of Holofernes haue not wee great cause to reioyce seeing Christ hath cut off the head of the Diuell The sinne of man is the life of the diuell Greater cause of sorrow in our selues If Thamar wept being defloured by her brother haue not wee greater cause to weepe seeing we commit spirituall incest and adultery daily with the diuell The righteousnesse of Christ is the life of himselfe Greatest cause of ioy in Christ. If Sara laughed when shee heard shee should haue a quicke childe in her dead wombe is not this the greatest cause of laughter which can be vnto vs that Christ liued in death and was most free among the dead and could not see corruption in the graue The sinne of man is the death of himselfe Greatest cause of sorrow in our selues If Agar wept being turned out of Abrahams house is not this the greatest cause of weeping which can be vnto vs that our life is no life because we neuer cease from sinning while wee are heere pilgrimes and strangers exiled and banished out of our fathers house in heauen The righteousnesse of Christ is the life of man This is more then all to make vs ioyfull in Christ. If Queene Ester did reioyce as King Iames doth at this day whom God for his mercies sake euer saue and preserue and let all the people say Amen because he deliuered his people from thraldome and destruction can any thing in the world then make vs more ioyfull then this that we being cursed in our selues are blessed in Christ being embased in our selues are exalted in Christ being

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