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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

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

in it so the Lord onely hath all manner of good things al manner of true delights in him Therefore the Church hauing first bestowed the greatest part of Salomons song altogether in commendation of the beautie and comelinesse of Christ at length concludeth thus Thy mouth is as sweet things and thou art wholly delectable how faire art thou how pleasant art thou O my loue in pleasures So that when I seeke my loue my Lord then I seeke a delight and a light that passeth all lights which no eye hath seene I seeke a sound and an harmonie that passeth al harmonies which no eare hath heard I seeke a sent and asauour that passeth all sauours which nosense hath smelt I seeke a rellish and a tast that passeth al taste which no tongue hath tasted I seeke a contentment and a pleasure that passeth all pleasures which no body hath felt Nay I cannot hold my heart for my ioy yea I cannnot hold my ioy for my heart to think that he which is my Lord is now become my father and so that he which was offended with me for my sins sake is now reconciled to mee for his sonnes sake To think that the high Maiesty of God will one day raise me out of the dost and so that I which am now a poore worme vpon earth shall hereafter bee a glorious Saint in heauen This this makes mee delight my selfe in the Lord saying O thou that art the delight of my delight the life of my life the soule of my soule I delight my selfe in thee I liue onely for thee I offer my selfe vnto thee wholly to the wholly one to thee one onely to thee r Totum toti vnum vni vnicum vnico onely For suppose now as S. Iohn speaketh the whole world were full of bookes and al the creatures in the world were writers all the grasse piles vpon the earth were pennes and all the waters in the sea were yoke yet I assure you faithfully all these bookes all these writers all these pennes all this yoke would not bee sufficient to describe the very least pert either of the goodnes of the Lord in himselfe or of the louing kindnesse of the Lord towards thee Wherefore Delight thy selfe in the Lord and he shall giue thee the desires of the heart Thus much for the precept in these words Delight thy selfe in the Lord. The promise followeth First And hee shall giue thee Well saies Leo Loue is the greatest reward of loue that either can be or can be desired s Dilectionis nulla maior expetenda est remuncratio quam ipsa dilectio Ser. 7. de ieiu So that though there were no other reward promised thee for delighting in the Lord but onely the delight it selfe it were sufficient For the benefit is not Gods but wholly thine God is neuer a whit the better for thy delighting thy selfe in him If thou bee righteous what dost thou giue him what doth bee receiue at thy hands t Iob. 32.7 Thy delight may perhaps reach to the saints which are in the earth but it can neuer reach to the Saints which are in heauen and much lesse can it reach to God which is the Lord of heauen u Psal. 16.2 Nay I will say more If thou shouldest giue God whole riuers full of oyle and whole houses full of gold for neuer so little a drop of this delight it would be nothing Thy gift wold be nothing to his gift thy oyle and golde would be nothing to his oyle and gladnes yet behold the bountifulnesse and liberalitie of the Lord. He ●ires thee and giues thee wages not to doe himselfe good but to doe thy selfe good And here he promiseth to reward his owne mercies as if they were thine owne merits And as though the benefit were not thine but wholly his so hee changeth the words and for thou shalt giue him saies He shall giue thee But this he doth as Augustine testifieth x Non erroris amoris sed amoris errore De ciuit dei lib. 22. cap. 6. Not by the loue of errour but by the errour of loue For the loue of errour is mans Rhetoricke it is a figure which man often vseth H●manum est errare y It is mans property to erre But the errour of loue is Gods Rhetoricke it is a figure which God often vseth Diuinum est amare z It is Gods property to loue Especially it is a diuine thing to loue so dearely as God loueth vs. Who though he do not loue to erre yet he doth erre for loue Counting and calling that which is onely our commodity his owne commodity So Christ is said a Can. 2.16 to be fed amongst the lylies The lylies of the fields are the milions of the angels b Lilia agrorū millia angelorum or of al those which lead a pure an angelicall life These indeed Christ feedeth He feedeth them on the greene pastures and leadeth them forth by the waters of comfort Yea not onely be feedeth them but also by this figure the error of loue he is said to be fed with them Because though he for his part haue little neede I wis to be feede yet it is as great a pleasure to him to feede them as if hee were fedde himselfe among them c Si vidisti quod pasci illi sit pascere vide esiam nūc ne forte e conuerso nascere sit ei pasci Barnard Cant. serm 71 So likewise he saies If any man open the doore I will suppe with him and be with me d Reu. 3.20 Wee indeede suppe with Christ. Generally whensoeuer he giues vs grace to feele in our affections the rauishing ioyes of the spirit And when he saies I haue eaten my bonie combe with my hony I haue drunken my wine with my milke eate you also O my friends drinke and make you merry O my well beloued But more especially wee suppe with Christ when hee calls vs to the holy Communion and biddes vs to the Lords Supper For then he staies vs with flagons and comforts vs with e Cant. 3.20 apples with apples and flagons with bread and wine with his owne deere body and his owne pretious bloud Thus do wee sup with Christ. B●t how doth Christ suppe with vs Is it possible possible that he which shall neuer hunger or thirst any more possible that be which is fulnesse it selfe in whom all the fulnesse of the Godhead bodily dwelleth Is it possible I say that hee should stand without knocking at the doore as a begger to get a meales meat of vs Yea sure doubt you not It is possible enough By a certaine Figure I weene you call it the errour of loue that 's it by this figure the errour of loue it is a very possible thing nay it is a verie easie thing to doe yea it is a very great pleasure to him to doe it Behold saies hee I stand at the d●re and

d Ita eu●uit vt cum aliquid vbi non oporte● ad hibetur illi● vbi oportet neg ligatur Tertul. libro de Poenniten initio How much better did Ioseph Gen. 39.10 who being assaulted by Putiphars wife did not any waie maime himselfe but still kept his body vndefiled as the temple of the holy ghost And so pleased God as well then in chast single life as in chast matrimonie afterwards What should I say of Democritus who was blinded before hee was blinde Tertullian writeth thus of him (36) In Apolog c. 45. Democritus excoecando seipsum incontinentiam emēdatione profitetur Democritus putting out his owne eyes doth by that verie remedie which hee vseth against incontinencie professe the greatest incontinencie of all (37) At Christianus saluis oculis faminā videt animo aduersus libidi nes coecus est But a Christian neede not put out his eyes for feare of seeing a woman for howsoeuer his bodilie eye see yet still his hart is blinde against all vnlawfull desires Here Tertullian vseth two very pithie and graue reasons One is this The putting out of the eyes is not a bridle to restraine incontinencie but rather to marke to descrie it For hee that doth so in a manner openly confesseth concupiscence so raigneth in him f Rom. 6.12 that hee can by no kinde of meanes resist it but by a violent boaring out of his owne eyes The other is this The fault is not in the eye but in the heart Therefore to put out the eye is to make cleane but the outside of the platter g Luk. 11 39. For if the affection of the heart bee well ordered the sight of the eye need not be feared Iust L●t euery day seeing the vnlawfull deedes of the Sodomites h 2. Pet. 2.8 was grieued with it but not endaungered by it For he said no doubt with holy Iob i Iob. 31.1 I haue made a couenant with mine eies not to looke vpon a maide Now Crates T●ebanu● was not well aduised neyther who did cast his money into the sea saying 38 Ego merga vos ne ipse mergar a vobis Nay sore I will drowne you first in the sea rather then you should drowne me in couetousnesse and care Lactantius reasoneth with him thus 39 Institut l. 3. c. 23. Si tantus pecuni● contemptus est fac illam beneficium fac humanitatem largire pauperibus If thou contemn money so much then do good with it shew thy liberalitie by it bestow it on the poor 40 Potest hoc quod perditurus es multi succurrere nefame aut sut aut auditate moriantur This money that thou art rea●e to cast into the sea might releeue a great many that they perish not by hunger or thirst or nakednesse The sum of his argument is this Fuery Crates must not looke to bee Polyc●ates Or so happilie to get his money again as he got his ring againe Therfore that man cares not for money not which flinges it away but which spendes it well not which imploies it to no vse but which imploies it to a good vse not which casts it into the waters where he is neuer to see it againe but which casts it vnto the waters k Super aquas Eccles. 11.1 where the poore shall finde it For so Abraham being very rich layde out his substance for the most parte in hospitality Hee vsed to sitte at his tent doore vnder the oke of Mambre iust about dinner time l Genes 18.1 to see what strangers passed by that he might bring them in with him to his table Thus must we most Honourable and blessed Christian brethren thus must we I say make vs friends of the vnrighteous Mam●●● m Luk. 16.9 that euery way wee may glori●●● God with our soules with our bodies with our substance and goods Lastly Thracius of whom Aulus Gellius writeth n Noctium Attico l. 19 c. 13. Homo miser vites suas sibi omnes detruncat was for any thing that I can see euen at that time most of all drunken when he cut down all his Vines least he should be drunken For hee that so foolishly did cut downe all his owne vines by the same reason if all the Vines in the World had bin his owne would haue cut them all downe Howbeit if euery thing must bee taken away that may bee abused then away with the name of God away with the word of God away with all good thinges that are Therefore we can not allow this deuise of Thracius but we must disallow S. Pauls aduice to Timothie o 1 Tim 6.23 Modico vino vtere Vulg. Vse a little wine for thy stomackes sake thine often infirmities For if all vines were cut downe where should Timothie get a little ●ined Wherefore hee holdeth a good meane betweene two extremities To be drunken is one extremitie to cut downe all the vines is another extremitie But T●●●●hie keeping the right meane vseth vine least all the vines should bee cut● d●●ne and yet but a little wine lest he ●●●uld bee drunken Hee vseth wine to helpe his infirmitie and yet but a little ●ine to anoide super fluitie And he put a ●●dicum before the vi●●m the little before the wine as S. Barnard noteth p Omnes nimirum ex quo monachi sumus infirmum stomachum habemus iam necessarium Apostoli de vtendo vino consilium merito non neglegimus modico tame● quod ille praemisit nescio cur praetermisso In Apologia ad Guliclmum Abbatem versus finem Acfi diceret v●●●m Apostolus admittit monaechus immittit modicum Apostolus pramittit mona●bus pratermittit Because of two extremities drunkennes and drynes that he knows to be the greater this to be the lesser Therefore hee is not so desirous to drinke wine that his stomack may be strengthned as hee is carefull to drinke but a little wine least his heade should bee weakened To conclude then Dauid dealeth not so with his Couch as Origen did with his body as Democritus did with his eyes as Crates did with his money as Thracius did with his vi●era●● such matter but contrariwise E●en as Ioseph with that same body did raise vp himselfe a holy seed wherewith other● commit vncleannes and L●t with th●se same eyes did lament the sinnes of his people wherewith others allure and 〈◊〉 allured to lightnesse and 〈…〉 that same money did entertain stranger wherewith others are cast away when they haue cast it away about 〈◊〉 and Timothie with those same 〈…〉 helpe his disgestion wherewith 〈◊〉 ouerwhelm their nature so Dauid in the very same couch wherein many commit folly and wherein once hee himselfe also had bin as much ouerseene as any other doth now offer vp the sacrifice of his sorrowfull soule and contrite spirit to God so that he cuts not off any member from his body but praies that he himselfe a● he

held Gods hands that hee could not ●●ike when he was readie to plague his people Prayer without any other helpe or meanes hath throwne downe the strong walles of Iericho Prayer hath deuided the sea that the floods thereof could not come neere the Israelites In this place it deliuereth the faithfull man from all the dangers of the world Surely in the flood of many waters they shal not come neere him The summe is this That no calamities of this world no troubles of this life no terrours of death no guiltinesse of sinne can be so great but that a godly man by meanes of his faith and felicitie in Christ shall wade out of them well enough For howsoeuer other things goe still he shall haue such a solace in his soule such a comfort in his conscience such a heauen in his heart knowing himselfe reconciled to God and iustified by faith that Surely in the flood of many waters they shall not come neere him Which that it may the better appeare I shall desire you to obserue two things The daunger the deliuerance The danger is in these words I● the flood of many waters Where the tribulations that the godly man is subiect to in this life are likened First to waters then to many waters thirdly to a flood of many waters In the flood of many waters The deliuerance is in these words Surely they shall not come neere him Where the deliuerance of the godly man hath three degrees also First they shall not come neare secondly him they shall not come neere him then Surely surely they shall not come neere him Surely in the flood of many waters they shall not come neere him First the afflictions of the faithful are likened to waters Fire and water haue no mercy we say But of the two water is the worst For any fire may be qu●c●ed with water but the force of water if it begins to be violent cannot by any power of man be resisted Canutus who was King of England Polyd. lib. 7. Scotland Denmarke Norway a great part of Sue●i● all at once sitting at a low water vpon the Thames shoare commanded the water not to come neare him But notwithstanding his commandement the water returning and flowing againe as 〈◊〉 in Ezekiel which came to the ankles Ezech. 47.2 then to the knees and yet higher to the necke so neuer left rising till it came vp neare him and wet him Then turning about to his noble men that were there attendant on him he said You call me your Soueraigne Lord and Master and yet I cannot command this little channell of water to keep a loofe off from me Whereupon he went immediatly to Westminster and with his owne hands set his Crowne vpon the Crucifix there and could neuer be perswaded after to weare it vpon his owne head This experience that Canutus so mightie a King made doth directly prooue that no man but God onely can set barres and doores against the water and say Iob. 38.11 Hitherto shalt tho● come but no further and here shalt thou stay thy proud waues The afflictions of the righteous therefore beeing ●ere compared to waters must needes ●e very violent For thus the Psalmist ●●ith Thine indignation lyeth hard on me Psal. 88.8 and thou hast vexed mee with all thy waues And God himselfe I will p●●re out my wrath vpon thee as water So that the securitie and felicitie of the faithfull man is inuincible He may be often in daunger of tribulations as of great waues or waters Hos. 5.10 but they shall neuer ouerwhel●e him Surely in the flood of many waters they shall not come neere him But these our tribulations which are waters are also many waters Our common prouerb is Seldome comes sorrow alone But as waters come rouling and wauing many together so the miseries of this life Ezeck 2.10 The Prophet Ezekiel saw the roule of a booke written within and without and there was written therein Lamentations and singing and woe The booke is written within and without ●o shew that many are the troubles of the righteous both inward and outward And it is two to one if any thing befall vs it is rather an ill happe then a good happe Seeing for one singing there is in the booke a double sorrowing lamentations and woe Or if it be read as some translate it Et scriptura in eo erat lamentarionum lugub●isque carmin●s vae Tremel Lamentations and mourning and woe then it is yet more plaine that in this world many troubles as many waters come one in the neck● of an other no earthly ioy 〈◊〉 comfort comming betweene This the good King greatly complaineth of Psal. 4● 7 One deepe calleth another because of the noyse of the water-pipes all thy floods and stormes haue gone ouer me And Iob Iob. 16.14 hee hath giuen me● one wound vpon an other and hee hath runne vpon me as a gyant And Saint Paul Philip. 2.37 though in one place he write God shewed mercie toward him that hee should not haue sorrowe vpon sorrow yet oftentimes elsewhere he speaketh of his owne manifold dangers 2. Cor. 11.26 I suffered thrice shipwracke saies he night and day haue I bin in the deepe sea In iourneying I was often in perills of waters in perills of robbers in perills of mine owne nation in perills among the Gentiles in perills in the citie in perills in the wildernesse in perills in the sea in perills among false brethren Th●s we see how many waters the godly m●n is subiect to in this life For one thy hee hath at least two sorrowes if hee 〈◊〉 no more one deepe calleth an other one wound bringeth another hee hath sorrow vpon sorrow perils vpon perils Many waters many dangers Neuerthelesse Surely in the flood of many waters they shall not come neere him Thirdly the daungers of this life are as a flood The very naming and mentioning of flood must needes ●e very terrible euer since Noahs flood destroyed the whole world For euen as a horse or a mule of whome the Prophet a little after speaketh in this Psalm vers 9. hauing beene once well lashed with a whip doth euer after feare if he heare but the bel which is tied to the whippe so man since the world was so well s●oured and scourged with a flood could neuer almost abide either to talke or thinke of it Now though our whole life be nothing else but a flood of many waters yet nothing in the world may more fitly be so called then our going our of the world This indeede bringeth with it a flood of many waters and an Ocean sea of infinite cares Aristotle writeth that nothing is so terrible as death which Antiochus feeling sensibly in himselfe 1. Mac. 6.11 cryeth out thus Oh into what aduersitie am I come and into what floods of miserie am I now fallen He addeth the reason an on after For I must die with great

sorrow in a strange land What speake I of a wicked tyrant Holy men often are in great perplexitie at the time of their departure Hier. in vita ●ius S. Hierō writeth of Hilarion that beeing ready to giue vp the ghost he said thus to his soule Goe forth my soule why fearest thou goe forth why tremblest thou Thou hast serued Christ almost these threescore and ten yeares and dost thou now feare death Christ himselfe also feeling that hee was compassed about with the sorrowes of death beganne to be afraid and to be in great heauinesse and he said moreouer Mark 14.33 My soule is very heauie euen to the death I know well Christ was afraid without sinne nay with great comfort For hee prayeth thus Not as I will but as thou wilt And againe Into thy hands I commit my spirit This then was his comfort that the Iewes could doe nothing in putting him to death but as S. Peter testifieth that onely which his Father bo●● by his counsell and will hath decreed and by his hand hath ordained Hilarion also that holy ancient Father comforteth himselfe with this that hee had s●●●d Christ almost seauentie yeares O●●●● children of God haue had other comforts and all haue this that both in life and in death they are happy in Christ. Howbeit seeing many holy Christians and euen Christ himselfe feared death it remaineth that death simply and in it selfe considered is a flood of many waters But yet the faithfull man euen in death is out of all danger Surely in the floods of many waters they shall not come neere him Thus much for the first part which is the danger In the flood of many waters The second part followeth which is the deliuerance Surely they shall not come neere him First they shall not come neere They that is The waters shall not come neere The holy Church and euerie member thereof is likened to a house built vpon a rocke Matth. 7. ●5 Vpon which though the winds blow and the floods beate yet it cannot be throwne downe because it is built vpon a rocke So that the floods which shake it can neuer come neere it to ouerthrowe it The s●me may be said of the ship couered with waters It might well floa●e but it could neuer be drowned For as soon as the Disciples cryed vpon Christ to saue them Matth. 8.24 presently there followed a great calme Therefore Luther when his life was sought of all the world in a manner Psal. 46.1 translated the Psalme Deus noster refugium into dumb meeter and caused it to be sung in all the reformed Churches God is our hope and strength a very present helpe in trouble Therefore will we not feare though the earth be mooued and though the hills be caried into the midst of the sea Though the waues thereof rage and swell and though the mounta●●●● shake at the tempest of the same S. Peter the Apostle began to sinke but he sunke not right downe Christ was ready at hand to helpe him For as soone as he sawe himselfe in present perill and danger forthwith he cryed Master saue me Saue me Psal. 69 1. O God for the waters are co●● in euen vnto my soule I sticke fast in the deepe mire where no ground is and 16. I am come into deepe waters so that the floods runne ouer me Take me out of the mire that I sinke not and out of the deepe waters Let not the water 〈◊〉 drowne me neither let the deep swallow me vp let not the pit shut 〈◊〉 mouth vpon me S. Paul likewise suffered shipwrack but lost not by it one haire of his head Act. 17.34 Wherby we may see the absurdity of the Papists They would prooue that iustifying grace may bee lost because some haue made shipwracke of faith but if we should graunt them that the Apostle speaketh of iustifying not of historicall faith 1. Tim. 1.19 yet we haue the help of a second answer To wit that shipwrack is one thing and drowning an other Therefore faith which is wrackt is not by and by drowned For it may happen to suffer shipwracke as S. Paul did and swimme out safe to the shore But this 〈◊〉 but a touch by the way Meane season we see how safe and secure the faithfull man is in Christ. He is a house to which the floods may come neere to shake it but neuer to throwe it downe he is a ship which the waues may come neere to tosse it but neuer to turne it ouer euen as Saint Peter beganne to sinke but still kept vp his head and Saint Paul s●ffered shippewracke but was not a haire the worse for it Surely in the flood of many waters they shall not come neere him Secondly him They shall not come neere him This word must in no case be omitted It helpeth vs to answer a verie strong obiection For it may bee said Many holy men haue lost their goods haue suffered great torments in their bodie haue beene troubled also in minde how then did not the floods of many waters come neere them The word Him helpes vs to answer The verie Philosophers themselues reckoned their goods pertained no more to them then be it spoken with reuerence and regard the parings of their nayles Zeno hearing newes he had lost all he had by sea Rene facis fortuna cum ad pallium nos compellis said onely thus Thou hast done verie wel Fortune to leaue me nothing but my cloake An other called Anaxarchus whom as Nicocre●● the tyrant commanded he should be 〈◊〉 to death in a morter spake thus to the executioner Beate and bray as long as thou wilt Anaxarchus his bagge or sachell so he called his owne body but Anaxarchus thou cansts not touch Yet these making so smal reckoning of their goods and bodie set their mind● notwithstanding at a high rate Mens cuinsque is est quisque The minde of a man is himselfe say they Hence it is that Iulius Caesar when Amyclas the Pilot was greatly afraid of the tempest spake to him thus What meanest thou to feare base fellow doest thou not know thou carriest Caesar with thee As if he should say Caesarem ve●is Caesars bodie may well bee drowned as any other man● may but his minde his magnanimity his valour his fortitude can neuer be drowned Thus farre w●nt Philosophie But Diuinitie goeth a degree further For Philosophy defineth Him that is a man by his reason and the morall vertues of the minde But Diuinitie defineth a Christian man by his faith and his coniunction thereby with Christ. Excellently saith Saint Austin Whence com's it that the soule dieth Tract 49 in Iohan. Vnde mors in animâ ● quia non est fides Vnde mors in corpore● quia non est ibi anima Ergo animae tuae anima fides est Because faith is not in it Whence that the bodie dieth Because a soule is not in