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 fâ—ntem scontem atque in fium malumina â—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
King Iames should bee brought to a happie ende that oftentimes in many mens hearings hee protested hee had rather die then be any way negligent herein Which as some thinke by all likelihood came indeede so to passe To wit that too earnest study and paines about the translation hastened his death and brought it on sooner Now as he liued so in his profession in his writings in his translating as though all the floods of many waters had neuer comn ' neare him euen so also he died During the short time of his sickenesse hee carried himselfe as alwaies before humbly mildly quietly constantly One of his louing friends standing by his bed and saying M. Liuely I pray God you may haue patience and hope and especially faith vnto the ende He lifting vp his hands said heartily and cheerefully Amen Little he vsed to speake and more he could not say for the paine and impediment of his squinsey Which though it made a speedie ende of him as the apoplexy did of the good Emperour Valentinian yet how could any death be sodaine to him whose whole life was nothing els but a meditation of death and whom the Lord whensoeuer he came might finde doing his dutie Wherefore no reason wee should lament his departure out of this world He liued blessedly he died blessedly in the Lord. Rather you Reuerend and learned Vniuersitie-men lament for this that you haue lost so famous a Professour and so worthy a writer Lament you translatours beeing now depriued of him who no lesse by his owne merit and desert then by the priuiledge of his place was to order and ouersee all your trauailes Lament you poore orphans 〈◊〉 poore children of you which he left 〈◊〉 him as Christ 〈◊〉 left eleuen Disciples bereâ—â—â—â— of your kinde and deare Father destitute of necessaries for your maiâ—â—enance to seeke of all helpe and 〈◊〉 but onely as poore folkes vse to speak such as God and good friends shal proâ—ide Lâ—â—ent lament all of you of the Toâ—ne as well as of the Vâ—â—â—ersitie because our Schoole hath lost sâ—ch a singular ornament of this age because our Churches haue lost such a faithfull and syncere seruant of Christ. Questionlesse as it should seeme by the taking away of this man almightie God is greatly angry with vs all for our sinnes Christ Iesus our Master as though he meant no more to care for vs seemeth to lie fast a sleepe in the ship while we most miserably in the flood of many waters are tormoiled and tossed Wherfore let vs in time crie aloud and awake him with our prayers Or rather indeede he is not a sleepe but awake alreadie We haue awaked him not with our prayers but with our sinnes Our sinnes haue cried vp to heauen And the Lord beeing awaked as a gyant comes forth against vs and as a mighty man refreshed with wine For not onely those are waters which are in the chanell or in the sea but as waters are here vnderstood euen those fires are waters those fires I say which very lately awaked vs at midnight and affrighted vs at noone day which raged on the South-side and anone after on the North-side of the Towne It was but a fewe mens losse but it was all mens warning And what shall we make nothing of this The plague the small pocks and the squinsey that one kind of disease deuoureth vp the Townesmen â—n other the schollers This is now the tenth course of Schollers which within this month hath beene brought foorth to buriall not one of them dying of the plague whereas heretofore if one or two schollers haue died in a whole year out of all Colledges it hath beene accounted a great matter This and such like grieuous iudgements beloued doe plainely declare that the Lord beeing awaked with the cry of our sinnes is greiuously displeased and offended at vs. Wherefore let vs nowe at the length in the name of God rowse vp our selues and awake out of our deadly sinnes Let this that our holy brother did so sodainly in a manner fall asleepe be a loud O yes as it were to awake vs all Let euerie one of vs amend one iudge one accuse one condemne one that we be not all condemned of the Lord. Let euery one of vs I beseech you crie vp to heauen for mercie and say â—ith Dauid I haue sinned and done wickedly Or with Ionas Take me for I know that for my sake this great tempest is vpon you Then our most mercifull father shall blesse vs all as he hath done this holy Saint both in our life and in our death by the pardoning of our offences couering all our sinnes with the bowels and blood of Christ. And though in this world we be euer subiect to a flood of many waters yet hee shall drawe vs still out of many waters as hee did Moses Surely in the floode of many waters no more then they did to Ionas they shall not come neare vs. Neither onely shall we be safe in the flood of death but also in the flood of the day of iudgement For that also is a flood and a terrible fearefull one too To wit not of water but of fire As it was in the dayes of Noah so shall it be at the comming of the son of man In the first flood they which had not an arke ranne vp to the toppes of houses to the toppes of trees to the toppes of mountaines because they desired to hold vp their heads aboue the still rising raging water In the second they which are not found in Christ shall say to the mountaines Fall vpon vs and to the Caues Cauer vs and hide vs from the wrath of the Lambe Then they shall be glad to creepe into euerie holâ— and corner that they may auoide the bâ—rning of fire But we that confesse our sinnes and forsake the same shall lift our heads to no other mountaine but to Christ from whom commeth our saluation we shall desire to be couered with no other rocke but onely with that out of which came the blood and water of life For neuer did Noahs flood so clean wash away all wicked men from the face of the earth as the blood of Christ shall purge vs from all our sinnes and present vs blamelesse before the face of our father onely if we be faithfull vnto death For then the next thing is felicity and the crowne of life Which God for his mercie sake graunt vs all that as we make no doubt but this our holy brother now triumpheth with Christ so all and euery one of vs after we haue waded through this world as a flood of many waters may inherit that kingdome of glory which our louing Lord Iesus hath purchased for vs with his deare blood to whom with the Father and the Holy Ghost be all honour and glory now and for euermore Amen FINIS A SERMON PREACHED at Whitehall before the KING on Twesday after Lâ— Sunday 1604. 2. COR. 3.18 But all we
There are many reasons of this law Among many this may be one because for that impediment in his eye he could not well shew his inward sorrowing by his outward weeping And when they offered vp to the Lord their first borne who was ordinarily in euery family their Priest or their Preacher they offered also with him a paire of Turtle doues or two yong Pigeons That paire of turtle doues did signifie a paire of mournefull eyes These two yong Pigeons did signify like wise two weeping eies And at that offering they prayed for their first born that afterward he might haue such eyes himselfe For as Pigeons flye to their windowes f Esay 60.8 so the sincere Preacher hath no other refuge to flie vnto but onely to his windowes that is to his eyes which are glazed with teares when they weepe for the sinnes of the people Christ Iesus is much delighted in such kinde of eies saying so often to his Spouse Thine eyes are Pigeons eyes The holy Ghost also descending himselfe in the forme of a doue And the Prophets like doues vpon the waters which are washt with milk and remaine by the full vessels g Cant. 5.12 vsually receiued their prophesies besides riuers As Ezekiel beside the riuer Cobar Daniel beside the riuer Tygris the Baptist beside the riuer Iordan Yea also they preached their prophesies not so much with words as with riuers of teares The Prophet Dauid was so valiant that he ouercame a mightie huge Giant and tare a Beare in peeces as easily as if it had beene a Kid and slew a fierce Lion with no other weapon but only with his naked hands and diuers other times like a violent whirlwinde bare downe all before him Yet when hee came to preach he was so soft-hearted and so tender-eyed that he sayd Mine eyes gush out riuers of water because men keepe not thy law O that my head were full of water saith Ieremie and mine eies a fountain of teares I protest saith Paul that for these three yeeres I haue not ceased to warne euery one of you with teares day and night For indeed as Austin vvitnesseth there is more good to be done vvith sighing then vvith speaking vvith vveeping then with words h Plus gemitibus quà m sermonibus plus fletu quam affatuÌ„ And Prosper saith That a Preacher must seeke not his owne praise but the peoples profit in sorrowing for their sinnes And Ierome saith i Non plausum sed planctum That the Preacher is most highly commended not vvhen the people clap k Sint eorum lachrymae tuae landes their hands but when they knock their brests Wherfore as it is an Idoll and no God which hath eyes and seeth not so he his rather an Idoll shepheard then a godly pastour vvhich hath eyes weepeth not more or lesse one time or other in preaching to the people Touching Prayer Saint Iames saith The prayer of a iust man preuaileth much if it be feruent For a feruent prayer commeth from a feruent spirit which is wholy inspired with that holy spirit who maketh request in vs and for vs with sighes and grones which cannot be expressed As it is in one of the Psalmes l Psal. 147.18 He sendeth forth his word and melteth them hee breatheth forth his spirit and the waters flow Hee sendeth forth his word and breatheth forth his spirit when the Holy Ghost moueth vs to pray Hee melteth them and the waters flow when teares trickle downe from our eyes For as a seething pot runneth ouer so sayes a holy heart seething as it were like a pot and boyling in feruent prayer m Psal. 42.4 I poure out my soule within mee According to that of Austin n Quo quisque sanctior eo eius in orando â—ictu vberioâ— The more holy and deuout a man is the more will he be sure to weepe in his prayer And no maruell that hee doth weepe in praying which doth pray for weeping Grant O Lord sayes the same Father that I may haue a fountaine of teares then especially when I offer vp to thee my prayers and supplications o Da mihi lachrymarum fontem tum praecipue cum preces orationes tibi affero Manualis cap. 11. For the Oliue tree is most aboundant in fruit when it distilleth And so a Christian is most plentiful and powerfull in praier when hee weepeth Hereupon King Dauid saith I am as a greene Oliue tree in the house of the Lord. And our Sauiour himselfe went often to the mount of Oliues where he offered vp prayers and supplications with strong crying and teares And therefore he willeth vs also to haue faith as a graine of mustard-seed Now mustard-seede hath his name in Greeke p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it makes the eyes weepe So that he which in praier hath faith as a graine of mustard-seed hath such a faith as makes his eyes weepe And then Christ sayes to him Thou hast wounded my heart with one of thine eyes If with one then much more with both For as Synesius testifieth weeping is more piercing and more forcible to perswade God and euen to wound his heart then all the eloquence then all the rethorick in the world q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyprian saies When the spirit of man sendeth out sighes in praier then the spirit of God giues grace And r Cum spiritus hominis suspirat spiritus Dâ—i aspirat Ambrose God looketh when wee pray that wee should poure out our teares that hee might poure out his mercies s Expectat lachrymas nostras vt profundat pietatem suam De poenit l. c. 4. As for example Anna Samuels mother in the bitternesse of her soule wept sore when she prayed Looke how salt vapours arise out of the sea which afterward are turned into pleasant showes so out of the sea of her sorrowfull soule did arise sobs and sighes like salt vapours which immediatly were turned into a sweet shower of teares Therefore God heard her prayer and sent her a sonne The rather because this weeping the more bitter it was to her the more sweet it was to God So Iacob wrastled with God and preuailed against God t Gen. 32.28 But the Prophet Ose sheweth that his wrestling was by weeping and his preuailing was by praying v Osee 12.4 So Ezechias being sicke prayed praying turned him toward the wall and wept and then with weeping as with gunshot he battered downe that partition wall of his sinnes which kept Gods louing countenance from him Therefore sayes the Lord to him I haue heard thy Prayer and thy teares A strange speech I haue heard thy prayers that I vnderstand well enough But I haue heard thy teares What should bee the meaning of this trow you Haue teares tongues I maruell or can they speake that they may be heard yea surely I dare be bold to say it The cloud-cleauing thunder of the Almightie cannot
still stand not still but endeuour thy selfe to that which is before Walk before mee and be perfect saith God to Abraham g Gen. 17.1 As if he should say if thou wilt bee perfect then walke before mee and endeauour thy selfe to that which is before thee For the Apostle in the other part speaking of those things which are behind saith that he doth not only not beare them in body but not so much as beare them in mind Here contrariwise speaking of those things which are before he saith that he doth not only intend his mind to them but also extend his very body towardes them So that as they which runne in a race bend forward their brests stretch out their armes to shew that they haue a desire to run faster then possibly their feet can follow them After the same sort we which run in this course of Christianity must cast away euery thing that presseth downe and sin which cleaueth so fast h Heb. 12.1 that we may Endeuour our selues or as the Greeke word i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies stretch our selues to those things which are before And like as â—â—â—lus let all the other winds which might haue bin a troble to him with his friend Vlysses to be packt vp in a male and kept onely the western wind for his own vse to bring him home into his Country so we must reiect all other things which may bee as contrary windes to driue vs from the shoare of saluation and retaine onely that westerne winde of the Spirit of God whereby we may endeuour our selues to that which is before and stretch out our sailes and so come safely to the hauen of heauen Euery thing as Austen testifieth is either a hinderance or a furtherance k Aut vinculum aut vehiculum De ciui Dei lib. 9. c. 5. if it be a hinderance cast it away if it be a furtherance then keep it For euen as the silke-worme keepes her body spare and empty and vses to fast two or three daies together that she may stretch out her selfe the better spin her thrid the finer so we must endeauour to bring vnder our bodies l 1 Cor. 9.27 as I may say diet them for the nonce that we may not any longer weaue the spiders web m Esay 59.5 but with the silk-worm spin a new thrid The spiders web is vinculum the silke-wormes thrid vehiculum And like as the viper perceiuing her old skin to be so stiffe that she cannot easily stretch out her selfe in it strips it quite off After the same sort we which are by nature a generation of vipers must strip off our old skin n Coloss. 3.9 and perceiuing we cannot well do our endeuour and stir our selues in the armour of Saul we must with Dauid put it off and put on the armor of light WheÌ„ long war had been between the two houses of Saul and Dauid at length the house of Saul waxed weaker weaker the house of Dauid waxed stroÌ„ger stronger o 2 Sam. 3.1 In like manner the Spirit must alwaies endeuour it selfe to that which is before and neuer leaue fighting with the flesh til the house of Saul who was a limbe of the diuell that is the flesh wax weaker and weaker and the house of Dauid who was a figure of Christ that is the spirit wax stronger and stronger Thus the Baptist being 〈◊〉 a child waxed stronger and stronger in Spirit And yet speaking of Christ and himselfe he saith thus p Iohn 3.30 He must increase I must decrease But the Baptist was borne of old Elizabeth Christ was borne of young Mary Whereby we see that that which is borne of the old man which is the flesh must daily decrease in vs and grow downward but that which is born of the new man which is the spirit must daily increase in vs and grow vpward For so indeed Christ in the beginning of the new world increased in wisedome for his minde and stature for his body q Luke 2.52 To teach vs that if we be liuely members of the same body then we must in like sort endeuour our selues to that which is before and increase and multiply r Crescite multiplicamini non solum ad corpus sed etiam ad animum refertur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and grow vp into him who is the head til we all come to the measure of the age of the fulnesse of Christ The holy Ghost also in the beginning of the old world who moued vpoÌ„ the waters s Gen. 1.2 To teach vs that if we be inspired and moued by the same spirit then we must in like sort be moued vpon the waters and passe apace ouer the red sea of this world that wee may quickly come to the coelestiall Canaan which is the kingdome of God We pray indeed that the kingdome of God may come But the kingdome of God commeth not by obseruation t Luk. 17.20 if wee stand still gazing and gaping for it u Acts 1.11 Non dormientibus prouenit regnum coelorum nec otiâ— disidiaque torpentibus beatitudo aeternitatis ingeritur Leo de Epiph. ser. 5. Therefore as Abraham did run from the doore of his Tent to meete the Angels x Gen. 18.2 So must wee endeauour to runne forward not only looking for but also hasting vnto the comming of the day of God y 2 Pet. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may if it be possible meete the Lord in the ayre z 2 Thes. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his holy Angels if we would haue his kingdome come Wee pray also that the will of God may be done in earth as it is in heauen But the will of God wil not be done if we will doe nothing Therefore as the Cherubins spread out their wings on high and couer the mercy seat a Exod. 37.9 So must wee spread out our wings and stretch out or endeauour our selues and bee alwayes prest and ready to flie as it were to doe the will of God b Eze. 1.11 Non solum aquila sed bos leo homo volant if wee would haue his will done in the earth as it is in heauen When God at the first had made a Paradise vpon earth he tooke the man put him into it to dresse it and keepe it c Gen. 2.15 Vt operaretur custodiret illum Vulgata Adam was not enioyned to bestow any bodily labour in dressing it at that time For this was a part of his punishment afterward Neither yet had he need to keep it from wilde beasts For all these were then subiect and obedient vnto him So that hee dressed and kept it by keeping those graces which God had giuen him yea and endeuouring himself to encrease them continually d Quamuis paradisus operib ruralibus non egeret tamen quia primus homo lex
to bee wondered at but that he frames the amplification thus Not onely I wash but also I water Watering in Scripture is attributed to sundry things The holy Ghost watereth Except a man bee borne againe of water and of the holy Ghost r Iohn 3.5 because the holy Ghost purgeth cleanseth like water The word watereth Paul planteth Apollo watereth but God giues the increase s 1. Cor. 3.6 Baptisme watereth Which was prefigured in the water of Noahs flood t 1. Pet. 3.21 and more plainely in the water that came out of Christs side u Ioh. 19.34 Repentance watereth As in this place I water my couch with my teares Out of Eden went a riuer to water the garden 6 Gen. 2.10 but Dauids eyes gush out many riuers of water x Ps. 119.130 to water his couch with his teares As in Sicilia there is a fountaine called Fons Solis out of which at mid day when the sunne is nearest floweth colde water at midnight when the Sunne is farthest of floweth hot water y Pomponius Mela. so the Patriarch Dauids head is full of water z Ierem. 9.7 and his eyes a fountaine of teares who when hee enioied his health as the warm sun shine was colde in confessing his sinnes but being now visited with sicknesse his reines chastising him in the night season a Psalm 16.7 is so sore troubled and withall so hotte and so feruent that euery night hee washeth his bedde watereth nay euen melteth his couch with teares For this Hebrewe word 7 Amseh is diuersely translated also as well as the other The best learned interpretors h Bucerus Tremellius alii translate it Liquefacio I melt And then the meaning is I water my Couch so thoroughly that I make it melt with my teares We see yee and snow swim a while in the water but anon after they melt away right so the holy kings heart in middest of his breast is euen as melting waxe c Psal. 22.14 yea his very couch beeing rensed and steeped in teares melteth away as snowe before the sunne Neither yet doth hee thinke himselfe cleane enough for all this but still bewailing his offence hee saies with blessed Iob (8) Iob. 9.30 Though I wash my selfe with snow water and purge my hands most cleane yet shalt thou plâ—â—ge mee in the pitte and mine owne â—â—oâ—ths shall make me filthie Hence wee may learne two special points for our instruction One is that our repentance must bee continuall For the Psalmist hauing said before (9) Laboraui in gemitu meo I haue been weary of my gronings addes hereat the last (10) Stratum meum rigabo vulg I will water my couch with my teares I haue bin weary and I will be weary or I haue watered and I will water implyes a perpetuity of repentance Wee read it commonly in the Psalme thus The mouth of all wickednesse shall be stopped a Psal. 107 42. Which is true first in this life where seeing before their eyes so many examples of Gods prouidence protection ouer his children if they will not praise him yet they shall be forced will they nill they at least wise to hold their peace and not blaspheme him Then at the day of iudgement For that guest who when the king asked him why he wanted a wedding garment was altogether speachles b Mat. 22.12 though hee be 〈◊〉 one yet is a patterne of all and sheweth what a pitifull case all the wicked shal be in at that day when their mouthes shall be stopped hauing not a word to say for themselues But it might as wel out of the originall bee translated thus c Kaphcizah Hebr. â—heassemath Chald. Omnis iniquitas contrahitos suum Muscul. Oppilabit in margine Oppilauit Vulg. The mouth of all wickednes is stopped For foolish men are plagued for their offences and because of their iniquities d Vers. 17. Because they rebell against the words of the Lord and lightly regard the councell of the most high e Vers. 11. Therefore many times their fruitfull land maketh hee barren for the wickednes of them that dwel therin f Vers. 34. Yet so foolish are they that they will not once open their mouth to confesse either their owne wickednesse or Gods goodnes Their mouthes are so stopped that they will neither cry to the Lord in their trouble that so they may be deliuered from their distresse nor yet when they are deliuered praise the Lord for his goodnesse and declare the wonders that hee doth for the children of men The stopping of their mouth then is a double both sinne in them and punishment to them A double sinne because they open it not to crie vnto the Lord for deliuerance or to reioyce in the Lord and to praise him after deliuerance A double punishment because for their not praysing God their mouthes shall be so stopt that yet they shall not blaspheme him and for their not dispraysing themselues and confessing their sinnes and repenting and crying to God for pardon they shall haue nothing though they would neuer so faine at the last to say for themselues Whereby we see that wicked mens mouthes shall be stopped because they haue bin stopped Seeing if they had bin open in this life to accuse their owne selues for their sinnes then they should be open also at the day of iudgement being excused by the Lord. But because they haue bin stopt here to couer theyr sinne therefore they shall be stopt hereafter to discouer theyr shame Now if the wicked shall haue hard happe hereafter when their mouthes shall be stopped because they haue hard hearts here where their mouthes haue been stopped then consequently the godly must at no time stop eyther their mouthes from confessing or their eyes from bewailing their sinnes Tertullian a Dr Poeni tenteaÌ„ In fine sayeth of himselfe that hee is b Omnium notarum peccator a notorious sinner c Et nulli rei nisi poenitentiae natus and borne for nothing but for repentance he that is Omnium notarum peccatur soyled with euery sinne must be O 〈…〉 rum poenitens assoyled euery houre of his sinne And he that is borne for nothing but for repentance must practise repentance as long as he liues in this world into which he is borne Not sayes Hilary d In Psa. 135. Quod peccandum semper sit confitendum as though wee should continually sinne that we might continually repeâ—t e Sed quia peccati veteris antiqui vtilis sit inde fessa confessio but because it is very behoofefull for vs that that sinne which we know well is already released by the Lord should yet still be confessed by vs. For by this meanes the merites of Christ are continually imputed vnto vs which wee by our sins had iustly deserued to bee depriued of moreouer though in some sort we be sure of pardon already
so brought forth no fruit Therefore as a good field must endure many a cold frost snow and hard weather in the winter time before it can yeed a fruitfull croppe in Summer semblably he that would bee good ground must possesse his soule in much patience and continually endure yea euen manfully reiect all the motions of his flesh all the allurements of the world all the temptations of the deuill whereby he may bee hindered from bringing forth the fruit of good life according to the holy will and word of God Hee must like a good tree bring forth good fruite hee must with Simeon be not onely high as the cypresse but also fruitfull as the oliue he must with Noah make him not onely a windowe for contemplation but also a doore for action hee must with Moses make him a lauer with a base the must with Esay lift vp his voice like a trumpet he must with Abraham burie Sarah in a double sepulchre in one word he must alwaies bring forth fruit with patience For they onely are good ground which with a good and a very good heart heare the word and keep it and bring forth fruit with patience To conclude then It is not greatly needefull to exhort you with a good heart to heare the word Neuer heretofore such diligent hearing in the Court as now a dayes I dare be bold to say it All the Preachers in England in very many yeares by all their exhortations could neuer haue done halfe so much good in this kind as the onely holy and happie example hath done which we see euery day before our eies Neither need ye be greatly put in mind to keepe in mind the word heard Memorie yee haue enough vnderstanding enough knowledge enough learning enough When you haue heard a Sermon you can remember and repeat and carrie away and keepe much of it But this this is the thing which I must call vpon my selfe and vpon all you to thinke of to wit that we bring forth the fruit of the word in patience in temperance and in all other vertues of a sanctified life For that Samaritan woman did not fill her pitcher at the wall to spill it by the way but to carrie it home full of water and there to vse it as occasion serued Here where the word is preached is the well of liuing water flowing forth to eternall life But this water we must carry away with vs and keepe it to wash and purge our consciences to cleanse our wayes to water the roots of Gods graces in vs continually that we may bâ—ing forth sâ—â—â— with patience Rachel also that other holy woman did not desire the mandâ—â—â—â— so much to hold it in her hand 〈◊〉 to sâ—ell to it as to be made â—p◠〈◊〉 to bring forth the fruite of her 〈◊〉 To teach vs that wee must not 〈◊〉 so much to knowe the word the◠〈◊〉 may subtilly dispute or discourse oâ—â—â—â— to practise it that wee may shewe the fruite of it in the amendement of our liues Therefore King Dauid being readie to redresse diuers things among his people saith in one of the Psalmes O Lord teach me goodnesse and knowledge knowledge that I may keep thy word and goodnesse that I may shewe the fruit of it For I am sure saies he that all my keeping without sâ—nctifying all my knowledge without goodnesse is to no purpose Wherefore O Lord giue me goodnesse and knowledge But first goodnesse and then knowledge Because indeede a little goodnesse though it bee neuer so small is better then all knowledge though neuer so great One handfull of goodnesse is worth â—n hundred headfulls of knowledge For the feare of the Lord is the beginning of wisedome a good vnderstanding haue all 〈◊〉 that doe thereafter the praise of it endureth for euer A good vnderstanding haue all they that doe thereafter 〈…〉 Because an ill vnderstanding â—oe all they that doe not thereafter â—â—ey that haue vnderstanding and doe 〈◊〉 thereafter that is bring not forth fruit according to it they haue an ill vnderstanding But they that haue vnderstanding and doe thereafter and lead their life according to it such haue a good vnderstanding The praise of these shall endure for euer O how highly shal Christ praise you how richly shall hee reward you if you haue a conscionable care to expresse his vertues and to be transformed as it were into the obedience of his word Then he shall say vnto you Come ye blessed of my Father inherit the kingdome of heauen For ye haue not onely heard my word and kept it as farre as knowledge goes but also ye haue practised it and fructified therby I was in prison and ye visited me I was harbourles and ye lodged the I was hungry and yee gaue me meate These and such other haue bin the good fruites which haue followed youâ— hearing and keeping of my word Theirfore now yee shall bee praised for your weldoing and for euer ye shall be blessed for your fruit-bearing Which God graunt to vs all for Iesus Christ his sake to whom with the father and the holy Ghost be all honour and glory power and praise dignity and dominion now and euermore Amen FINIS A FVNERALL SERMON Preached in S. MARIES May 10. 1605. PSAL. 32.7 Surely in the flood of many waters they shall not come neere him THe principall scope of the Prophet in this place is to prooue that the righteousnes and so the blessednes of man consisteth only in the free forgiuenesse of his sinnes and gratious imputation of Christs merits His argument may be framed thus That which the whole Church and euery godly man therein hath euer especially praied for in all afflictions and troubles that is happinesse But for remission of sinnes euery godly man will pray in time of tribulation Therefore this is the felicity of the faithfull To confirme this reason more fully he setteth down first the circumstances going before the prayeâ— For this shall euerie 〈◊〉 that is godly make his praier vnto thee in a tiâ—â— when thou maist bee found Then the forme of the prayer it selfe Thou art a place to hide me in thou shalt preserue mee from trouble thou shalt compasse me about with songs of deliuerance Lastly the effect following the prayer Surely in the flood of many waters they shall not come neere him Prayer is the true sacrifice of faith The efficacie whereof is briefly buâ— pithily set downe to the Hebrewes God I haue spoken else-where 〈…〉 largely of this point Now but a word onely to make a â—â—e entrance into this sermon Take it therefore 〈◊〉 The effects of prayer heretofore haue beene wonderfull Praier hath set downe 〈◊〉 stoâ—es from heauen to ouercome fiue Kings with their armies Prayer hath shut vp the windowes of heauen that it should not raine and againe hath opened them that the earth might giue her increase Prayer hath staied the swift course of the sonne and caused it to go backward fifteene degrees Prayer hath
make such a ratling sound and such a roaring noyse in the eares of man as our teares doe in the eares of God Therefore Dauid both before he had prayed x Psal. 141.1 desiteth God to heare the voyce of his crying and also after he had praied y Psal. 6.8 thanketh God because hee had heard the voyce of his weeping For indeed hee himselfe also sayes of himselfe z Psal. 102.10 I mingled my drinke with weeping And where was this drinke of his but in that cup of which he sayes in another place a Psal. 116.13 I will take the cup of saluation or of praier thanksgiuing and call vpon the name of the Lord. So that Dauid mingling his drinke with weeping mingled his prayer with weeping Wherefore as Elizeus did cast salt into the waters of Iericho to make them sweet so must we salt and season our prayers with teares to make them sauorie and delightsome to God A man can neuer loue himselfe aright that doth not sometimes weepe in repentance nor his neighbour if he be a Preacher that doth not sometimes weepe in repentance nor God that doth not sometimes weepe in Praier So that wee must not be like the Stoicks which were neuer at all moued Then we shall weepe to little as is proued in this second part BVT WEEP WEEP NOT FOR ME BVT WEEP FOR YOVR SELVES THE third part is next Weepe not But weepe Which noteth seeing both the excesse and the want are to be eschewed that therefore the true meane which wee must keepe in weeping consisteth in an equall intermingling of these two extremities Weepe not But weepe both together Weepe not sayes hee Too much is contrary to nature But weepe too little is contrarie to repentance Weepe not too much is contrarie to reason But weepe too little is contrarie to Preaching Weepe not too much is contrary to religion But weepe too little is contrary to prayer Saint Paul chargeth Timothie to be instant in season and out of season First in reason then out of season Teaching thereby that vnseasonable opportunitie is better then seasonable importunitie Yet to keepe a meane in exhorting that wee must as well vse importunitie sometimes so it bee in season as take an opportunitie alwayes though it be out of season Euen so saies our Sauiour here weepe not but weepe First weepe not then but weepe Teaching thereby that not to weepe is better then to weep yet to keepe a meane in weeping that we must as well sometimes in not weeping weepe as alwaies in weeping not weepe For the Apostle saith That they which reioyce must be as though they reioyced not and they which weep must be as though they wept not They which reioyce must be as though they reioyced not because saith Gregory b Gâ—â—undium huius vitae vna acerba In. c. 28. Iobi All the ioy the godly haue in this life is as a sowre grape gathered out of time And Ambrose c Non solum dolor sed laetitia habet suas lachrymas The children of God not onely in sorrow but euen in ioy also sometimes shed teares They reioyce as though they reioyced not And they which weepe must be as though they wept not because saith Macatius d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 1. Euen teares are a comfort to the righteous And Ambrose againe e Est pijs affec ib. quaedam etiam flendi voluptas De obitu Valentiani p. 449. To them that are well affected weeping is a very great delight They weepe as though they wept not Wherefore as certaine apples haue a sowrish sweetnesse and some old wines haue a sweetish sowrnesse so both our sorrow must bee ioyfull and our ioy must be sorrowfull Our sorrow must bee ioyfull as Christ did weepe vpon Palme-sunday Christ did weepe There is sorrow Vpon Palm-sunday There is ioy And our ioy must be sorrowfull as the Israelites did eate the sweet Easter lambe with sowre hearbs The sweet Easter lambe There is ioy Weepe not With sowre hearbes There is sorrow But weep Weepe not This is a fiery speech as when S. Iohn sayes that Christs eyes are as a flame of fire f Reuel 19.12 that is subiect now to no weeping But weepe This is a watry speech as when Dauid sayes I water my couch with my tears So that if we would reconcile these speeches together we must reconcile fire and water together Gregory obserueth that in the raine-bow there are two colors red which resembleth fire and blew which resembleth water g In arcu eodem color ignis aquae simul ostenditur quia ex parte caeruleus ex parte rubicundus vt vtriusquae indicij testis sit vnius videlicet faciendi alterius facti Homil. 8. in Eze. Redde that we might not weepe beholding the fire which shall burne when Christ shal iudge the world and blew that wee might weepe beholding the water which did flow when God did drowne the world Therefore as there be two colours red and blew in one Raine-bow So there must be two affections ioy and sorrow in one heart This the wisedome of our Ancestors seemeth to insinuate euen in the apparrell which they haue apointed to be worne at this solemnity For the chiefe Magistrates of the Citie this day weare scarlet gowns which is a kind of red like fire but to morrow they weare violet-gowns which is a kind of blew like water Wherefore the colours of the rainebow which we see in your attire doe admonish you and vs all that ioy and sorrow haue such an entercourse in this life that though this day wee weepe not yet to morrow perhaps we cannot but weepe This day wee reade Salomons Songs to morrow peraduenture we may reade leremies Lamentations Now in Elias his sacrifice there were not only the colours of fire and water but euen fire and water indeed h 1 Reg. 18.38 Insomuch as the fire of the Lord consumed and licked vp the water of the Altar And assuredly our sorrowfull soule will be a most acceptable sacrifice to God as Elias his sacrifice was if we haue both the fire of Aetna and the water of Nylus so as the ardent fire of faith wel nie consume almost burn vp the flowing streame of loue * In Epiro sacâ—â— fons est frigidus vltra omnes aquas spectatae diuersitatis Nam si in eum ardentem demergas facem extinguit si procul ac sine igne admouâ—as suopte ingenio inflammat Solinus Poly. c. 12. Austin reporteth that there is a fountain in Epirus which not onely putteth out torches that are lighted but also lighteth torches that are put out i De Ciuitate Dei lib. 25. c. 3. Fulgosus likewise reporteth k Mirum fontem dicere debemus apud Gratianopolin Gallicam vrbem Nam quamuis caletes aquas non habeat tamen simul cum ipsis aquas flammas persaepeemittit Fulgosus lib. 1. non longè
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 â—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 Hâ—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 agroruÌ„ 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 nuÌ„c 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. Bâ—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 dâ—re and
Whereupon we read that the spirit of life returned into the two witnesses which had beene slaine by the beast Reu 11.11 after three dayes and an halfe Why after three dayes and an halfe To teach vs that affliction and persecution may perhaps tyranize ouer vs three dayes and an halfe but they shall not fill vp the whole sowre dayes Matth. 24.22 For the elects sake those dayes shall be shortened Agreeable to that which Iohn Baptist begunne his preaching with Repent for the kingdome of heauen is at hand Matth. 3.2 Repent that 's a matter of mortification and â—ffliction to the flesh For the kingdom of heauen is at hand That 's a matter of comfort and ioy Reuel 22. â—2 So our Sauiour Behold I come quickly and my reward with mee if Christ will come quickly then affliction will be gone quickly Thus momentarie is our affliction For our whole life is short much more then the afflictions of this life affliction is greiuous but for the present heauines endureth but for a night persecution lasteth but three dayes and an halfe the kingdome of heauen is at hand therefore deliuerance is at hand Christ will oâ— the quickly therefore affliction will be gone quickly Wherefore seeing our affliction is so momentarie let vs be patient in affliction For the momentarie lightnesse of our affliction worketh vs a surpassing exceeding eternall waight of glory Secondly our affliction is light Almighty God setting forth his owne excellencie saith Who hath measured the heauens with his span Esa. 40.12 and the waters with his fist By the heauens are meant the diuine blessings of God by the waters afflictions woes Those he measureth with his span which is a longer measure these with his fist which is a shorter measure So that the Lord is as I may say a rhetoritian verie plentifull and copious in his blessings he measureth them with his spanne But he is a logitian more short and sparing in his afflictions Psal. 75.9 these he measureth with his fist For in the hand of the Lord there is a cuppe the wine is redde and full mixt he powreth out of the same as for the dregges thereof the wicked of the earth doe drinke them vp First we drinke not this cup onely full of redde wine that 〈◊〉 of the wrath and indignation of God but mixt with diners comforts otherwise Then besides we meddle not with the dregges Vpon the vngodly he shal raigne snares fire brimstone storme and tempest this shall be their portion to drinke We drinke only a little of the vppermost And therefore he saith God powreth out of the same That after we haue suffered a â—â—dicum as S. Peter speaketh 1. Pet. 5.20 we may then enter into glorie According to King Dauid his prayer Comfort vs O Lord now for the time wherein thou hast afflicted vs and for the daies wherin we haue seene euill Hierome noteth that hauing first said wherein thou hast afflicted vs he expounds it after by these words Psal. 90.15 wherein we haue seene euill Therefore that which Acteon wished Velleâ—que videre non etiaâ— sentire Ouid. that he might see only his â—ounds hunting and not feele it that happeneth indeede to vs. Our affliction is not a feeling of euill neare at hand but onely a feeling of it a farre off Aâ— the Persian Kings children in their minority if they had committed a fault were not corrected themselues but onely sawe some of meaner birth chastised before them so God teacheth vs to take heed rather by other mens then by our owne harmes And looke how Abraham laid nothing but wood vpon his sonne Isaac carrying the knife and the fire himselfe after the same sort dealeth our heauenly father with vs. He laieth vpon vs wood without a knife The Phisitian saith that is the best exercise which is ad ruborem non ad sudorâ—m refreshing the spirits and stirring vp the blood a little but not putting a man into any great sweat But the Diuine may say that is the best affliction which is ad sudorem non ad sanguinem Therefore God laieth vpon vs wood ad sudoreÌ„ to make vs sweat Gen. 3.19 In the sweat of thy browes shalt thou eat thy bread not a knife ad sanguinem Heb. 12.4 to make vs bleed Ye haue not yet resisted vnto blood God laieth vpon vs wood without fire Now wood without fire is not greatly dangerous Or say he lay vpon vs both wood and fire yet the voice of the Lord deuideth the flame of fire For in the flame of fire naturally there is heate and light But notwithstanding the omnipotent voice of the Lord deuideth these one from the other As the cursed in hell shew and the elect vpon earth I am tormented in the flame saith Diues There 's heat but no light Contrariwise the three children in the furnace shined as Angels for light but were so farre from heat that no one haire of their â—ead or of their apparell perished When Moses saw a bush burning and not consumed he saide I will goe and see this great vision A great vision indeede There was a flame of fire Els how was the bush burning There was light Els how did Moses see it There was no heat Exod. 3.2 Els how was not the bush consumed Yet in euery faithfull one afflicted you may see this great vision The voice of the Lord in his affliction as in the flame of fire Psal. 97.11 diuideth the heat from the light So that he is not consumed by the heat nay rather his infirmities and carnall concupiscences are consumed thereby but onely illuminated by the light According to that Onely vexation giueth vnderstanding And in an other place Light is sprung vp to the righteous and ioy to them that are true of heart Thus ye see how tenderly our deare father dealeth with vs He laieth either no fire at all vpon vs or else no burning fire for heat but onely a blasing fire for light To make short Many hands as we say make light worke Now wee haue many comparteners and fellowes which make the labour of our affliction light First all creatures sigh and grone with vs Rom 8.22 Then all the faithfull beare one an others burthens Gal. 6. and so fulfill the lawe of God Thirdly the good Angels haue a charge giuen them of vs Psal. 91.11 that we hurt not our foot at any time against a stone Next Psal. 55.23 God the father biddeth vs cast our burthen vpon him and promiseth to nourish vs. Fiftly the holy Ghost helpeth our infirmities Rom. 8.19 and helpeth them euen when we are readie to be oppressed by them Lastly God the sonne setteth to his hand likewise and saith Matth. 11.10 Come vnto me all ye that labour and are heauie loaden and I will refresh you take my yoake vpon you for my yoake is easie and my burthen is light As if he should haue