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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	spirit_n	10,746	5	5.4766	4	true

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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

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 quàm sermonibus plus fletu quam affatū 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 ●ictu vberio● 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 D●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 ●●●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 Whē 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 strōger 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 vpō 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 oti● 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 pl●●ge mee in the pitte and mine owne ●●o●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. ●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 tenteā 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 repe●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 b●ing forth s●●● with patience Rachel also that other holy woman did not desire the mand●●●● so much to hold it in her hand 〈◊〉 to s●ell to it as to be made ●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 o●●●● 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 s●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 ●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 ●oe all they that doe not thereafter ●●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 you● 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 praye● For this shall euerie 〈◊〉 that is godly make his praier vnto thee in a ti●● 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 bu● pithily set downe to the Hebrewes God I haue spoken else-where 〈…〉 largely of this point Now but a word onely to make a ●●e entrance into this sermon Take it therefore 〈◊〉 The effects of prayer heretofore haue beene wonderfull Praier hath set downe 〈◊〉 sto●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