A SERMON PREACHED BEFORE THE KINGS majesty at Drayton in Northhamptonshire the sixth day of August. 1605.  
By that eloquent divine of famous memory, TH. PLAYFERE Doctor in divinity.  Prov. 10.7. 
The memorial of the just shall be blessed: but the name of the wicked shall rot.  
PRINTED BY CANTRELL leg, Printer to the university of CAMBRIDGE. 1609.  
And are to be sold by SAMVEL MACHAM in Pauls Churchyard at the sign of the Bull head.   
Psal. 132.18. 
As for his enemies I shall cloth them with shane; but vpon himself shall his crown flourish.  
THe royal Prophet having settled himself in his kingdom according to his own desire; and besides having after many wanderings to and fro, at length brought back the ark again to jerusalem; maketh here his most zealous and devout prayer to God for the continuance of his favour both to the Church and Commonwealth committed to his government. return, O Lord, to thy resting place, says he, 
a v. 8. & deinceps.  thou and the ark of thy strength. Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness. For thy seruant Dauids sake turn not away the face of thine anointed. Now that he might apparently see how near the Lord is to all them that call vpon him in faithfulness and truth, he waiteth not long for an answer, but carries it away with him before he depart. For to Dauids petition, return O Lord unto thy resting place, thou, and the ark of thy strength; Gods answer is this, 
b v. 14. & deinceps.  This shall be my resting place, here will I dwell, for I haue a delight therein. I will bless her victuals with increase, and will satisfy her poor with bread. To Dauids petition, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness; Gods answer is this, I will cloth her Priests with salvation, and her Saints shall rejoice and sing. Lastly, to Dauids petition; For thy seruant Dauids sake turn not away the face of thine anointed: Gods answer is this; There shall I make the horn of david to flourish, I I haue ordained a light for mine anointed. As for his enemies, I shall cloth them with shane; but vpon himself shall his crown flourish. As if he should haue said; turn away the face of mine anointed? Nay, that will I never do, I will indeed turn away the face of the enemies of mine anointed. Their face shall be covered with confusion, and clothed with shane: But contrariwise, I haue ordained a light for mine annoynted. He ever shal haue a light in his face, and a crown vpon his head. As for his enemies, I shall cloth them with shane; but vpon himself shall his crown flourish.  
These words are principally to be understood of Christ. For never were any so clothed with shane as his enemies the cursed Iewes which murdered him. Their city was sacked, not one ston of it being left vpon another, and they themselves as stubble or chaff were scattered over the face of the earth. So that they are the very shane of men, and the out-cast of all people. Insomuch as when we would signify we hate a man deadly, indeed we commonly use to say, we hate him worse then a Iewe. On the other side, Christ is so exalted now, that all power is given him in heaven and earth, yea God hath given him a name above all names, that at the most sweet and most excellent name of Iesus, every knee and every heart also might do obeisance. And as the Apostle proveth out of the eight psalm, The Lord now after all his dolorous pains and torments, hath crwoned him with honour and glory. nevertheless in a secondary sort this promise may be applied also to david, who was a notable type of Christ; and so consequently to every faithful successor of david, which is Christs vicegerent and lieutenant vpon earth. For ye know what was the end of all Dauids enemies: Absolom his disobedient son hung up by the goldylocks of pride. Achitophel his traitorous councillor made away himself. Shemei a reuiler of him and a detractor from him, in his gray hairs put to a shameful death. The same may be said of the rest. But holy david himself could never be overcome. For though many enemies, specially Antiochus Epiphanes, bent all their force, to the very uttermost, to roote out Dauids posterity, and to destroy Gods people; yet maugre their heads and their hearts, Dauids crown yet flourished and continued in his stock, till at the length the son of david came into the world; of whom the Angel Gabriel spake to the blessed virgin Mary in this sort; 
d Luk. 1.32.  He shall be great, and shall be called the son of the most high; and the Lord God shall give him the throne of his Father david, and he shall be ruler over the house of jacob, and of his kingdom shall be no end. Now if this Scripture be so notably verified in david, he having faithfully served in his time, and being now by the will of God dead; no reason but that we may understand it also generally of every holy one of God, which treadeth in Dauids steps, going in and out before Gods people; As for his enemies I shall cloth them with shane; but vpon himself shall his crown flourish.  
Here are two parts. His enemies; himself. His enemies, first shall haue shane; secondly shall be clothed with shane. himself, first shall haue a crown; secondly shall haue a flourishing crown. As for his enemies I shall cloth them with shane; but vpon himself shall his crown flourish.  
The shane which the Lord God assureth david shall light vpon his enemies, is a very dreadful iudgement against them. Nicetas says plainly; No punishment so grievous as shane. And nazianzen yet more expressly; Better were a man die right out, then still live in reproach and shane. This, diuers valiant worthies haue shewed to be true, ridding themselves voluntarily of their life, that so they might be rid of their shane. Ajax being ready to dispatch himself, used these as his last words; No grief doth so cut the very heart of a generous and magnanimous man, as shane & reproach. What should I speak of any more Grecians, or romans, as of Brutus, Cassius, Antonius, Cato uticensis, and such others? In Scripture we haue a plain proof. mighty samson, 
Iud. 16.28.  being about to pull the whole house vpon his own head, said thus: O Lord God I pray thee strengthen me at this time onely, that I may be at once avenged of the philistines, for my two eyes. He desired rather once to die valiantly, then long to live wretchedly. For as S. Ambrose writing of samson, saith, 
h vivere & mori naturae functio: ludibrio esse probro ducitur. Epist. 70.  For a man to live, or die, is natural: but for a man to live in shane and contempt, and to be made a laughing stock of his Enemies, is such a matter, as no well bread and noble minded man that hath any courage, or stomach in him, can ever digest it. Yet the Lord God promiseth david his anointed, that shane shal be the reward of all his enemies; shane I say, which is a great deal worse then death itself. As for his enemies, says he, I shall cloth them with shane.  
Secondly, they shall be clothed with shane. To be clothed is an Hebrew phrase, signifying to haue any thing vnseperably cast vpon one. And it is taken both in the bttter & in the worse part. As a little before; I cloth her priests with salvation: that is, I will furnish Syons priests with such indowements and graces from above, which they shall be as it were invested into; that both by their life and doctrine, they shall stil further the salvation both of themselves and of them which hear them. Contrariwise, in this place, I will cloth them with shane; That is, shane shall so unseparably accompany them, that as wheresoever a man goeth, he carrieth his clothes with him; so wheresoever they go they shall carry their shane with them. And that which is strangest of all; they which are ashamed use to cloth or cover their shane, and then think themselves well enough. But Dauids enemies shal be so shamed, that even the very covering of their shane shall be a discovering of it; and the clothing or cloaking of their ignominy, shall be nothing else but a girding of it more closely and more vnseperably unto them. So the Prophet speaketh else where: 
i Psal. 35.26.  Let them be put to confusion and shane together, that rejoice at mine hurt. Let them be clothed with rebuk and dishonour, that lift up themselves against me. O Lord God, say Amen to it; let it be even so, O Lord, Let them be clothed with rebuk and dishonour that lift up themselves against thine anointed. And again, 
k Psal. 109.19.  Let shane be unto him as a cloak that he hath vpon him, and as the girdle that he is always girded withall. And yet again, 
l vers. 19.  Let mine aduersaries be clothed with shane, and let them cover themselves with their own confusion as with a cloak.  
But to leave the word, and come to the matter. The enemies of david shall be clothed with shane three ways: In their own conscience; In the world; In the day of Iudgement.  
Touching their own conscience, S. Austin says well, 
m Omnis inordinatus affectus est sibimetipsi poena.  All unordinate desires, as none are more unordinate, then traitorous and rebellious enterprises, carry in themselves that bane which poisons and punishes them at the last. Whereupon the Prophet says, 
n Psal. 57.2.  hid me O Lord, under the shadow of thy wings, until iniquity be overpast, as the Septuagint translate it. But we red it, until this tyranny be overpast. And others translate it, until this calamity, or this misery be overpast. Which indifferent acceptation of the Hebrew word, sheweth that nothing doth so tiranise over the conscience, nothing is such a calamity & misery to the mind, as iniquity and sin. Iudas after he had betrayed his Master, was so confounded in his own conscience, that he said, 
o mat. 27.4.  I haue sinned in betraying innocent blood. Proditor Casca: vile traitor: if his blood be innocent, then thy conscience is guilty. And if thou canst confess thou hast sinned when it is too late, why didst thou not take heed of sinning when t'was time? I haue sinned says he, sinned in betraying innocent blood. A thousand hells could not haue more tormented him, then this desperate sorrow and extreme shane wherewith his conscience was clothed, tearing his bowels whilst he was alive, and powring them out when he died.  
Now as for shane in the world, we read 
p Gen. 4 5.  that God did set a mark vpon cain the murderer of just Habel; and so consequently the ring-leader of all Dauids enemies. Therefore as when men see a wolf, or a fox, or any such hurtful beast in the foreste, they set all their dogs vpon him; so the enemies of the Lords anointed, being burnt as it were and branded with the marks of shane, are howted and hunted wheresoever they go. One example at this time shall suffice. Maxentius a wicked rebel against his own Lord the famous Emperour Constantine the great, devised to haue a bridge made with cock-boats chained together over a river near Rome, thinking to train the Emperour that way, and there to drown them in the river. But God so wrought for his chosen seruant, that the enemy himself being compelled to fly that way, was taken in that pit which he digged for others. And so as Pharaoh was clothed with shane in the open view & sight of all the world, when he and all his host were drowned in the read sea, after the same fashion Maxentius was dressed.  
Lastly, touching shane in the day of iudgement, Dauids enemies at that day, shall stand before the tribunal seat of Christ, being naked in all respects else, but onely covered with their own shane. Then they shall be vexed with horrible fear 
r Sapien. 5.2. , and clothed with confusion; whereas the righteous shall be clothed with incorruption; 
1. Cor. 15.  yea though in this life with the rich glutton, 
s L●k. 16.19.  they haue been clothed with purple and fine linen, yet then their attire shall be dishonour, and their garment shall be shane. Thus will the Lord cloth the enemies of his anointed with shane; cloth them in their own conscience; cloth them in the world; cloth them in the day of iudgement. As for his enemies I shall cloth them with shane; But vpon himself shall his crown flourish.  
The one half of this sermon is now past, the other shall be as soon dispatched. But vpon him shall his crown flourish.  
First himself shall haue a crown. Tertullian 
t In lib●● de corona Militis.  reporteth out of Diodorus Siculus, that the first that ever ware a crown was jupiter. The souldiers gave him a royal crown for a reward of his victory and triumph over the Titans. Hereupon Iupiters priest 
u Act. 14 13.  brought bulls and crownes to the gates of Listra, and would there haue sacrificed to Paul. Afterward, when Gods people the Israelites would needs haue a King, as other nations had round about them; then their kings would needs haue crownes also, as other kings had round about them. Hence we read that david having vanquished the kings of Rabbath, 
x 1. Chron. 20.2.  took the crown from off his head, and found it the weight of a talent of gold, with precious stones in it; and set it vpon his own head. Though indeed long before that 
y 2. Sam. 1.10.  the Amalakite brought him a crown, which he took from Sauls head when he slew him.  
So that the thing God promiseth is this; that any crown which king david should get, either by conquest, or by succession, or by any other just title, should still flourish more and more. Some there are in the world which to be sure of outward ornaments enough, will needs wear a triple crown. Others haue been unwilling to wear that one, which they might. Canutus, that was absolute king almost of five kingdoms somewhat before the conquest, vpon a time in his progress riding near the Thames, lighted and sate down besides the shore. Then, as it were to try a conclusion, he commanded the water being now ready to arise again and to flow, not to come any nearer him. But the water keeping his natural course, came still up higher and higher, till it began to wet him. Whereupon turning to his Nobles, which were about him; Ye call me( says he) your king and Master, and so indeed I am; and yet lo ye, I cannot command so much as this little stream, but do what I can, that will still do as it list. Whereupon presently he posted to Westminster and resigned his crown to the crucifix there; neither could he ever after this be persuaded to wear it any more. Now as the pride of that man of sin, which sits under the sign of the triple crown, is too intolerable: so on the contrary part this was too much niceness in Canutus. Seeing, it followeth not, because he could not command the sea and the waters, as Christ did, that therefore he might not wear a crown. For, neither doth Christ himself in heaven wear such a crown, as kings of the earth do. But the truth is this, that royalty and majesty, which is essential to God, he is content to communicate to his holy ones, and to his anointed, by participation and grace. Therefore the Lords anointed, which is as it were his favourite, may very well do all these three things at once; wear the crown which God giveth; and yet detest the pride which God abhorreth; and still admire the majesty, which God enjoyeth: So that the Lord promising his seruant david a crown, promiseth him wealth, wisdom, renown, dignity, prosperity; in one word, all royalties belonging to a crown. But vpon himself shall his crown flourish.  
Secondly, he shall haue a flourishing crown. Flourishing is metaphorically attributed to a crown. As in the next verse before. There shall I make the horn of david to flourish. A metaphor taken from those goodly creatures, as stagges, and such like; whose chiefest beauty and strength consisteth in their horns, especially when they bud and branch abroad. So in these words, But vpon himself shall his crown flourish. A plain allusion to those flowers which either continually, or else a very long time, keep fresh and green. Besides at the first, kings crownes were not made of gold and pearls, as I  told you of Dauids crown, but onely of green oaken leaves, as that of Iupiters, or else of some other branches or flowers, as others. The Lord then meaning that Dauids kingdom should be established for ever, and that his lasting glory should stil grow green, he maketh this loving promise unto him; But vpon himself shall his crown flourish. How flourishing beautiful flowers are, consider but the lily, and you shall soon perceive. mark( says our saviour) 
z mat. 6 24.  how the lilies of the field do grow, they labour not, neither do they spin, yet do I say unto you, that even Salomon in all his royalty was not clothed like one of these. Now if God so cloth the flowers of the field, which grow to day, and to morrow are cast into the oven, how much more shall he cloth Dauids enemies with shane; but vpon himself make his crown flourish? For even as in Salomons Temple, five candlesticks at the right side, and five at the left standing before the Oracle, and being made for matter of pure gold, for form with branches and flowers, did well nigh dazill the eyes of any that entered into the temple 
a 1. Reg. 7.49. ; so the Lord here gives his word that the kings crown shall ever flourish in the house of our God, disparkling and displaying those rays of majesty, those beams of beauty, which shall amaze the world, and be a wonder as well to Angels as to men: Wherefore, as I said even now of his enemies shane, that it shalbe threefold; so here I repeat the same again of his crownes flourishing; His crown shall flourish in his own conscience; in the world; in the day of iudgement. Touching his own conscience the blessed Apostle calleth the Philippians his ioy and a crown 
b Phil. 4.1. . And to the Thessalonians he writeth thus, What is our hope, or ioy, or crown of rejoicing? Are not even you it, in the presence of our Lord Iesus Christ at his coming? yes, ye are our glory and ioy 
c 1. Thess. 2.19.20. : Now, if this precious vessel of honour reioyced in nothing so much, as in the testimony of his conscience, that in simplicity, and godly pureness, and not in fleshly wisdom, but by the grace of God, he had his conversation in the world, the power of Gods spirit working still most mightily by his ministry to the conversion of the world to Christ: how much more shall the Lords anointed haue his conscience crwoned with flourishing ioy, with comfort, with content, with heavenly peace, when he shall remember, that not onely for matters of religion and Gods true service, he hath been and still is with Saint Paul profitable to the Church; but also is a strong bulwark and a tower of defence to maintain even the outward felicity and prosperity of Gods people; yea the very particular right, wealth, life of every one of them; all this I say, and a 100. things more, when he considereth, what a great and a glorious instrument he hath been every way of Gods glory: O Lord God what a heaven shall he haue in his heart? what a sweet paradise of pleasure in his soul? what security? what assurance of Christs love? what a confident and undaunted hope of eternal glory? what a flourishing crown of rejoicing shall he haue even in his very conscience? vpon himself shall his crown flourish. Touching the world, our holy Prophet speaking to God, though in the third person, yet of himself says, Thou hast prevented him with liberal blessings, and hast set a crown of pure gold vpon his head. His honour is great in thy salvation; glory and great worship hast thou laid vpon him. Now that crown which is of gold, yea of pure gold, must needs be very flourishing even in the view and face of the world. Neither is this to be understood of Dauids person onely, but even of his posterity in all ages to come. How was he himself crwoned with conquests and victories over his enemies? How was his son Salomon crwoned with riches, with wisdom, with famed and glory in the whole world? which flourishing of his son, as of a noble branch, graced in a manner the very roote of david himself. For, as his worthy son teacheth, 
e Prov. 17.6.  Childrens children are the crown of the elders, and the glory of the children are their fathers. Therefore, as children may justly glory of the renown of their fathers virtue and honour: so the excellent father is in a sort crwoned with happiness in this world, when he sees his childrens children like to grow up, and flourish after him. But vpon himself shall his crown flourish. Lastly, touching the day of iudgement; then, then shall all the righteous flourish, when as having been faithful unto the death, they shall receive the crown of life. A crown as S. Peter calleth it, immortal, and undefiled, and that fadeth not away 
f Pet. 1.4. . Denying that ever it fadeth away, he affirmeth that it ever flourisheth. I would here be bold, if I might do it without offence, as I hope I may, to show you one goodly cluster of grapes of the land of Canaan, a land flowing with milk and honey, whether you are now going, 
D. Thomas Bodlei●s, qui plurimis & pulcherrimis libris Oxoniensem, bibliotheeam instruxit.  before you enter into it. A worthy and virtuous gentleman, whom I need not name in this place, because, no doubt many ages will name him, and renown him hereafter, giveth for his arms three crownes with this posey, Quarta perennis erit. As if he should say, these three crownes, which I bear in my coat, are but the difference of my house and gentry, but Quarta perennis erit: the fourth crown, which I look for in heaven, shalbe everlasting and immortal. That fourth, though it be but one crown, yet it shalbe worth all those three crownes, yea three thousand more such as these are; The fourth shall be eternal. Now, if he, and we that are such as he no question is, faithful to God, and loyal to the chosen seruant of God, may well hope for a most flourishing incorruptible crown of glory; then much more may david himself rejoice in God his saviour, and say Quinta, aut sexta perennis erit: The fift, or the sixth shall be eternal. This crown which God of his grace with his own right hand and his holy arm hath set vpon mine head, is indeed( thanks and praise be given unto the same God) a very flourishing crown; flourishing in mine own conscience; flourishing in the world, both for my person, & for my posterity; But it is nothing, in respect of that flourishing crown which I shall receive at the day of iudgment. For the 
g Psal. 92.12  just shall flourish like a palm three, and shall grow like a Cedar in Lebanon. Such as be planted in the house of the Lord, shall flourish in the courts of our God. And then indeed shall this bountiful promise of God be most fully performed, But vpon himself shall his crown flourish. As for his enemies, I shall cloth them with shane; but vpon himself shall his crown flourish.  
To draw then to an end; it may seem very strange that david had any enemies. Yet, out of these words, As for his enemies, I shall cloth them with shane; it may well be gathered, that some he had. What? had david? meek david? Lord remember david, and all his meekness, says he, in the beginning of this psalm. He was the kindest, and the meekest man alive. When he had his mortal foe at a vantage, and at a dead lift, as we say, and might haue nailed him fast to the ground with his spear; he onely did cut off a lap of his garment, to show, that when he might haue hurt him, he would not. Posse, & noll., nobile. Yet this meek david, patient david, merciful david, valiant and victorious david, holy david, had enemies. Wherefore you most honourable and blessed seruants of God, you that excel in virtue, if you haue some enemies, think not strange of it. For, if you had nothing in you: no fear of God, no reverence towards his word, no love and loyalty towards your sovereign, no fortitude, no temperance, no good thing in you; you might perhaps walk on long enough, and no man envy you, no man malign you or malice you. But because God hath inspired you with his principal spirit, and endued you with special great graces above your fellowes; therefore doth your adversary the devill the old enemy of all goodness and virtue, who is ready to burst to see you do so well: he, I say, doth bestir himself, and raise up enemies against you. But( O blessed be our good Lord) what a wonderful comfort and encouragement haue all you; what a horrible terror and affrightment haue all your enemies, in this text? For the holy Ghost says not, They shalbe clothed, or you shall cloth thē; but I, even I shall cloth them with shane. It is impossible, says he, that you should always be armed at all points, circumspectly at all places, vigilant at all times, provided at all occasions, to prevent the mischievous practices of your devilish enemies. No counsel of man, no policy, no wisdom, no wit, can foresee all their barbarous vndertakings and complottes, to escape them. But in heaven, in heaven there is an eye, an hand their is in heaven; an eye to descry them, and a hand to persecute and punish them; both an eye and an hand to deliver you from danger, and to cloth them with shane. Therfore, saith he, Cast your care vpon me; let me alone with them, your peril is my peril; your case my case; Ile pay them that they haue deserved; Ile take the quarrel into mine own hands; Ile trim them well enough. As for your enemies, I shall cloth them with shane. Remember I pray you, beloved, though indeed, they haue made themselves worthy never to be remembered, or once to be mentioned in our mouths any more; yet remember, I say, to their egregious dishonour and reproach, how those are now clothed with shane who were the first cause of the solemnizing, or as I may say of the sanctifying of this present day for the day of the week, and of yesterday for the day of the month, & of the twelve month, with so holy an exercise? How odious? how execrable is their very name unto us? what true hearted loyal subject, such as I am sure all are here, doth not detest them, hate them, loath them, as a toad, or as a viper, or as some hideous misshapen monster; & curse the very day wherein such a rebellious generation, and such a traitorous brood were born? Certainly, my good brethren, if the mercy of God which is incomprehensible did not give them grace, at the last gasp to repent and cry to God for pardon: as they are clothed with shane in this world; so shall they be much more in the world to come. And as we hold them for no better then cursed creatures, so shall the Lord at last, say unto them, go ye cursed into everlasting fire. So let it be, o Lord, even so to all the enemies of thine anointed, either open or secret, so let it be to them: As for his enemies, do thou, thou, O Lord, thine own self, do thou cloth them with shane.  But vpon himself shall his crown flourish. 
These words, vpon himself, either are altogether impertinent and superfluous, or else they are very important and material. For, it had been sufficient to haue said; As for his enemies I shall cloth them with shane: but as for himself, his crown shall flourish. It is not greatly necessary, as it should seem, to say, his crown shall flourish vpon himself. Yet the Lord in his gracious answer unto Dauids prayer, thought good to put in this as a supernumerarie word, over and besides the necessity of the sentence: to teach the good King, and us all likewise, a very notable lesson. Namely, that he would bless the crown, the dignity, the flourishing estate of his loving seruant, not onely in his own person, and his posterity; in this world and in the world to come, as I haue shewed already, but also from a lesser weight of glory, still to a greater and greater. Vpon himself, says he, shall his crown flourish. For not onely it shall be as flourishing, as david left it, at the day of his departure to God; but after his dissolution & death: as fast as his body corrupteth in the earth, so fast shall his crown increase still in heaven. Trust me, truly, I speak it before the living Lord and this high presence, all the whole Church which shall be edified to salvation, by Dauids blessed and godly government, even after his death, shall yet suffer his crown never to die, but shall continually keep it fresh and green. Yea, as every one brought to the building of the tabernacle, and to the re-edifying of the temple, such as they were able: so I assure you, I speak now a great word, every particular subject, that is faithful to God, and to his prince; as he goeth on forward to God, by the peace, and by the religion which he hath enjoyed under his prince; so he shall still beutifie and deck Dauids crown; and one shall bring a white rose, another shall bring a read rose, and add it to the crown; that so vpon himself still his crown may flourish, the white rose and the red rose, that are in the crown already, being ever made more and more fragrant and flourishing. O Christ, what a crown is this? And what will it grow to much more in the end? You that are mighty Kings and Potentates vpon earth, haue indeed great cares & continual business in your heads; but yet vouchsafe I pray you to harken a little, what I shall say unto you. You watch oftentimes over us, when we are asleep ourselves. You care for our peace, when it is not in our power to further it; you procuring good to zion, and prosperity to jerusalem, yet many times enjoy the least part of it yourselves. But no force. Take this still for your comfort. We that cannot all our lives long do the hundreth part of that good which you do every hour, shall haue nothing so flourishing a crown as you shall haue. Vpon you, vpon you shall everlasting peace rest, vpon you shall the glory of Gods majesty shine, vpon you, vpon you shall your crown flourish. Which the Lord of his mercy grant, I most humbly beseech him, for Iesus Christs sake: that as Dauids crown ever flourished, till the first coming of Christ; so our gracious Kings crown may ever flourish, till the second coming of Christ: and then, that afterward for ever his royal majesty, may be royally crwoned with eternal life; through the same our deere saviour Iesus Christ: to whom with the Father and the holy Ghost, be all honour, and glory, power, and praise, dignity and dominion, now and evermore.  
Amen.  
FINIS.   

A SERMON PREACHED BEFORE THE KINGS majesty that day he entred into Oxford, at Woodstocke, being the 27. of August. 1605.  
By that eloquent divine of famous memory, TH. PLAYFERE Doctor in divinity.  Prov. 10.7. 
The memorial of the just shall be blessed: but the name of the wicked shall rot.  
PRINTED BY CANTRELL leg, Printer to the university of CAMBRIDGE. 1609.   
Luk. 8.15. 
But that which fell in good ground, are they which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
IN this parable of the sour, are four grounds mentioned. Whereof three are bad, and onely one good. Namely, they which with a good, and a very good heart, hear the word, & keep it, and bring forth fruit with patience. almighty God poureth out his benefits no less plenteously then continually vpon us: yet we can make no requital: our goodness can not reach to God. The onely thing that we can do for him, is to love and honour his word. Whereupon king david thought it a death unto him, 
Psal. 13.2.  that being banished from his people, he could not go up to the house of the Lord with the voice of ioy and gladness among such as keep holiday. And on the other side he said; I reioyced when they said unto me, We will go up into the house of the Lord. 
Esai. 2.3.  The Prophet Esay likewise, foretelling what alacrity and good will should be in the Gentiles after they were converted to Christ, saith thus; It shall be in the last daies that many people shall go and say; Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. 
Chrysost. Hom. 4. in 〈◇〉.  look how it is in the health of the body, and so it is in the state of the soul. If a man haue a good appetite, and a stomach to his meate, t'is a sign he is well in health: in like sort, if a man be content to follow Christ for the loaves to fill his belly, and care not for the food of his soul; questionless all is not well between God and him; but if he haue a longing and a hungering desire of the word, then indeed his heart is upright in the sight of God. 
August. tract. 42. in johan. Si senno meus caperetur, caperet. Na● rye est sermo dei, & sie esse debet sidelibus sicut pisci ha●●us. Tum capit quando capitur. Nec sit captis ininria Ad salutem enim, non ad perniciem capiuntur. Heb. 13.17.  For as S. Austen noteth well; if the word of God be taken by us, it will take vs. Seeing the word of God so is, and so ought to be, unto the faithful, as a hook is to fish. Then it takes, when it is taken. Neither are they which are taken hurt by it. For they are not caught to be killed, but to be drawn out of the damnation of this world, and to be translated to the liberty and glory of the children of God. Wherefore as fishers take most delight in angling, when they see the fish bite quickly and greedily: so if you would put life into your Preachers which are called fishers of men, that they may preach the word with ioy, not with grief, you must show, by your countenance, by your attention, by your reverence, by all your outward behaviour, that you desire nothing so much as to bite at this sweet bait, that so you may be drawn by the father to Christ. For they only are good ground as we haue it here which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
Here are three properties of good ground set down. All opposite to the three bad grounds mentioned before. First, they that are good ground, hear the word with a good heart; contrary to the ground on the high ways side, which when they haue heard, let the devill take the word out of their hearts, and so they hear not with a good heart. Secondly, they keep the word with a very good heart; contrary to the stony ground, which for a while receive the word with ioy, but in time of temptation they fall away, and so they keep not the word with a very good heart. Thirdly, they bring forth fruit with patience; contrary to the thorny ground, which after their departure are choked with cares, and bring no fruit, and so do not( as it is said here that the good ground doth) bring forth fruit with patience. But that which fell in good ground are they, which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
The first property of the good ground is this, 
●uk 24.  that they hear the word with a good heart. The two disciples going to Emaus, when Christ was departed from them, said thus one to another; Did not our hearts burn within us when he talked with us by the way, and opened to us the Scripture? O beloved, now you are busied in hearing the word, Christ talketh to you, and you are in the right way to heaven. Therefore that we may hear with a good heart, we must feel in our hearts that burning of which the disciples say; Did not our hearts burn within us when he talked with us by the way? For so the spiritual spouse confesseth of herself, 
Cant.  My beloved put his hand to the hole of the door, and my heart was affectioned towards him. And again; My soul melted when my beloved spake. Now Christ puts his hand to the hole of the door, desiring himself to enter, and us to repent: now our beloved speaketh to us out of his word. So that we cannot be good ground, except our heart be affectioned, and our soul melt towards him. When the blessed Virgin saluted her cousin Elizabeth, 
Luk. 1.44.  she felt the babe spring in her womb for ioy. certainly beloved, you haue every one of you a babe in your hearts, even the child Iesus, which is formed and fashioned in you. This babe we must feel even to skip and spring in our hearts for ioy, if we would assure ourselves that we be good ground, and hear with a good heart. Neither must we onely rejoice, but also fear. serve the Lord with gladness, and rejoice before him with trembling; says the Psalmist. 
Psal. 2.  We read that when the almighty uttered his voice, the four beasts, 
Ezek. 1.24  whereby are meant the Angels, let fall their wings. Where are then our plumes of pride, our feathers whereby we fly so high in an opinion of our own knowledge and wisdom? why are they not all let down, that we may wholly submit ourselves to the Lord, to be taught and directed by his word? Remember I pray you, what good Cornelius said. I know well there was never more reverent hearing of the word in the Court, then at this day, yet that which is very well already must so be commended, as that which may be better and better, be evermore enforced. Therefore as I was about to say, remember what the captain Cornelius said to S. Peter, when he was ready to preach unto him; Now, says he, 
Act. 10.33.  are we all here present before the Lord, to hear all things that are commanded thee of God: O that we had this good heart to consider, when we hear a sermon, that we stand not before a man, but coram domino, before the Lord. Then, we should hear the word, not as the word of man, but as it is indeed the word of God. Then, we should put a difference between other things which perhaps shortly we shall hear, either to recreate the mind or sharpen the wit, or for state and majesty, or for some other earthly purpose, and between this engrafted word, 
De vitâ Constan. lib. 3 cap. 17. & cap. 33.  which is able to save our souls. It is strange, what is reported of Constantine the great in this kind. Eusebius writeth of him that when divine service was said, he would help the minister to begin the prayers, and to read the verses of the psalms interchangeably. And when there was a Sermon, if any place of special importance were alleged, that he would turn his Bible, to imprint the place in his mind the better both by hearing and seeing it. He addeth besides, that the Emperour many times being as it were ravished with those things which he heard, rose up suddenly out of his throne and chair of estate, and would stand a long while to hear more diligently, and though they which were next him did put him in mind to remember himself, yet he heard the word so attentively, that he would not hear them. How do's this confounded us, that are far inferior every way, when we hear and see that Emperours, and mighty kings and Potentates of the world, show such a good heart in hearing the word, and we in the mean time haue lumpish and dull spirits and affections, and are never a whit moved? certainly ye honourable children of God, now Christ talketh with us by the way, therefore let our hearts burn within us; now Christ putteth his hand to the hole of the door, therefore let our hearts be affectioned towards him; now our well-beloved speaketh, therefore let our souls melt; now the blessed virgin, yea a greater then the virgin, even the virgins son, saluteth us and wisheth us al hail out of his word, therefore let the babe spring in our hearts for ioy; now the almighty uttereth his voice, therefore let our wings fall down, and let us wholly submit ourselves to be taught of God. even as Cornelius the Centurion thought when he heard Peter preach, that he stood not before a man, but before the Lord: and Constantine the Emperour could never satisfy himself with reverent attention of his good heart to the word. Then indeed shall we be good ground as all they are which with a good, and a very good heart hear the word, and keep it, and bring forth fruit with patience.  
The second property of the good ground is this, 
cord bono & optimo. Vulga.  that they keep the word with a very good heart. In our English translation it is red thus, with a good and an honest heart. But I follow the vulgar Latin which readeth thus; With a good and a very good heart. And I refer the good heart to hearing, the very good heart to keeping; As if the words stood thus; Which with a good heart, hear the word, and with a very good heart keep it, and bring forth fruit with patience. To the matter then: It is to no purpose that the seed be sown, except it be covered in the earth. Neither that the word be heard, 
Psal. 119.  except it be kept. Therefore saith the Prophet, In my heart haue I hide thy word, that I may not sin against thee. So that to keep the word with a very good heart, is to hid and cover this holy seed in the fallow grounds of our heart, being ploughed up by the preaching of the Gospel. Whereupon the kingdom of heaven is likened to a treasure hide in a field. And this very field is a faithful heart, which keepeth & hideth in itself the word, which is the direct way to the kingdom of heaven. According to that of our saviour; 
march. 13.52.  The kingdom of heaven is within you. Yea a faithful heart, not onely is a field wherein is a treasure, but also is itself a treasure, wherein are both old and new things. For every Scribe which is taught unto the kingdom of heaven, is like unto a householder, which bringeth forth out of his treasure things both new and old. His heart is filled with a treasure of comforts, gathered out of the old and new testament. 
Prov. 13.52.  The wise woman by whom is meant the spouse of Christ, keeps her candle alight the spouse of Christ, 
〈◇〉 appella● Clemens. August. de civit. dei. lib. 21. cap. 6.  keeps her candle alight all the night long. Clemens vanderstandeth this light to be the heart, and he calleth the meditations of holy men, candles that never go out. S. Austin writeth that among the Pagans in the temple of Venus, there was a candle which was called, vnextinguishable: whether this be true or no of Venus temple it is vncerten, only Austins report we haue for it: but without all doubt in every faithful hearer and keeper of the word, who is the temple of the Holy Ghost, there is this candle or light that never goes out. 
Psal. 19.  For so we read, that the word of the Lord illuminateth the heart: there's the light. And that this light goes not out at any time, 
Psal. 119.  appeareth by that which is written elsewhere: o Lord, how do I love thy statutes, they are my meditation continually? In the old law those creatures onely were accounted clean, which did chew the cud. No otherwise shal we be counted unclean in the sight of God, if we chew not the cud as it were, and ruminate, and meditate of those things which we haue heard out of the word. For even as it is not available to eat, except the meate be inwardly digested and divided to all the parts of the body: so hearing is unprofitable, unless the word heard be kept in mind and memory, and shewed and set forth in all the parts of our life. 
Act. 17.11.  Therefore they of Berraea were esteemed more noble then they of Thessalonica, because they after Paul had preached to them, conferred among themselves, and preached the Scriptures, not onely to see whether the Apostles doctrine were warrantable by the word, but also to confirm their own memory, and to exercise their meditation in the Lawe of God. Now then ye holy ones of God, if we would be good ground indeed, 
Gen. 37.11.  as the Patriarch jacob noted his son Iosephs dreams; so let us not onely hear, but also note the word. For this is proper to the child of God, to haue the lawe of his God in his heart. Not noted in writing tables, or written in tables of ston, but noted and written in the fleshy tables of the heart. 
Luk. 2.19.  And even as the holy virgin kept all those sayings, and pondered them in her heart, which were by the shepherds reported and published abroad concerning her son Iesus: in like manner they that are wise will hear, nay they will ponder and keep those things which they haue heard, that so they may the better understand the loving kindness of the Lord. Especially seeing those things which we hear are no dreams, but unsearchable mysteries of our salvation: neither are we that publish and preach them, such shepherds as the angel spake unto, but we are appointed to watch over the flock which Christ hath bought with his blood. Therefore if you would show yourselves to be good ground, your very good heart must be as a field that hath a treasure hide in it: yea it must be as a treasure itself that hath old and new things hid in it: it must be as a candle that never goes out: and as a clean creature that never leaves chewing the cud: even as jacob noted his sons dreams, and the blessed virgin kept the shepherds sayings and pondered them in her heart. For they onely are good ground which with a good, and a very good heart, hear the word and keep it and bring forth fruit with patience.  
The third property of the good ground is this, that they bring forth fruit with patience. Good ground is like a good three. For indeed good ground will make a good three. Now a good three bringeth forth good fruit. 
Psal. 1.  And the blessed man which meditateth day and night in Gods law, is like a three planted by the waters side, which bringeth forth his fruit in due season. So that it is not enough for the word to go in at one ear & out at the other, but it must go in at both cares by reverent and religious hearing, and settle deeply into the heart by faithful and diligent keeping, and lastly go out at both hands, 
Ecclus. 50.16.  by bringing forth fruit with patience. Simeon the son of Onias was as a faire olive three, that is fruitful, and as a cypress three which groweth up to the clouds. A cypress three is high but barren: an olive is fruitful but low. So a Christian, must not onely as a cypress three, reach up to the clouds by meditation of high mysteries in the word, but also he must as an olive three bring forth fruit with patience. Then he shall be like Simeon, neither low, nor barren. But though he be an olive, yet he shall be as high as the cypress three: 
Gen. 6.16.  & though he be a cypress yet he shall be as fruitful as the olive three. Noah is commanded to make a window in the top of the ark, and a door in the side of it. A window is for the eye to look out, a door is for the whole body to go out. And in like manner he that would be good ground, must not onely make him a window for contemplation, as Daniel did, at which he prayed thrice a day, but also a door for action, as Abraham did, at which he sate once a day. At the window of contemplation he must meditate, with a very good heart to keep the word: at the door of action he must go out to bring forth fruit with patience. 
Exod. 30.18.  The Lord also commanded Moses to make a laver with a base or with a foot. Now the latin word Labium signifies as well a lip, as a laver. So that the laver which washeth must haue a base: & the lip which uttereth great knowledge must haue a foot to walk according to it. Otherwise if knowledge do not stand vpon doing & vpon fructifying as vpon a foot, then questionless it is footlesse, & so consequently it is bootless, & the laver wanting a base is altogether unprofitable. 
Esai 58.1.  The Prophet Isai is willed to lift up his voice like a trumpet. Many things sound louder then a trumpet, as the sea, the thunder, and such like. Yet he says not; Lift up thy voice as the sea, or lift up thy voice as the thunder; but lift up thy voice as a trumpet. Why so? Because a trumpeter when he sounds his trumpet, he winds it with his mouth, & holds it up with his hand. And so every faithful heart, which is as it were a spiritual trumpet to sound out the praises of God; must not only report them with his mouth, but also support them with his hand. And then indeed holding up the word of life with his hand, and bringing forth the fruit thereof with patience, he shall lift up his voice like a trumpet. 
Gen. 23.19.  The Patriarch Abraham butted Sarah in the cave of Macpelah, that is in a double sepulchre. He that buries his mind in knowledge only, without any care of bringing forth fruit, he buries Sarah in a single sepulchre, as Philo judaeus doth allegorize vpon this story; but he that burieth his mind as well in the performance and practise of religion( which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double sepulchre. And so must all we do, which are the true children of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit. A spirit that heareth the word with a very good heart, and with patience bringeth forth fruit. Neither is this addition( with patience) altogether to be omitted. For though a man can not hear the word without patience, nor keep the word without patience, yet patience is never so requisite, as in bringing forth fruit according to the word which we haue heard, and kept. wherefore the holy Ghost saith; 
Heb. 10.36.  Ye haue need of patience, that after ye haue don the will of God, ye may receive the promise. He says not, After ye haue heard it with your ear, or kept it with your memory: but after ye haue done the will of God, and brought forth the fruit thereof, ye may receive the promise. For wherefore did not the stony ground bring forth fruit, but onely for want of patience. They received the word with ioy, and seemed to haue very good hearts for a time: but in time of temptation for want of patience they fell away. Wherefore did not the thorny ground bring forth fruit, but only for want of patience? After their departure wanting patience to digest their griefs, they were choked with cares, and so brought forth no fruit. Therfore as a good field must endure many a cold frost and snow, and hard weather in the winter time, before it can yield a fruitful crop in Summer: semblably he that would be good ground, must possess his soul in much patience, and continually endure, yea even manfully reject all the motions of his flesh, all the allurements of the world, all the temptations of the devill, whereby he may be hindered from bringing forth the fruit of a good life, according to the holy will and word of God. He must like a good three, bring forth good fruit: he must with Simeon be not onely high as the cypress, but also fruitful as the olive: he must with Noah make him, not onely a window for contemplation, but also a door for action: he must with Moses, make him a laver with a base: he must with Esay lift up his voice like a trumpet; he must with Abraham bury Sarah in a double sepulchre: in one word, he must always bring forth fruit with patience. For they only are good ground which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
To conclude then, It is not greatly needful to exhort you with a good heart to hear the word. never 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 never haue done half so much good in this kind, as one onely, holy, and happy example hath done, which we see every day before our eyes. Neither need ye be greatly put in mind to keep in mind the word heard. Memory ye haue enough, understanding enough, knowledge enough, learning enough: When you haue heard a Sermon, you can remember, and repeat, and carry away, and keep much of it. But this, this is the the thing which I must call vpon myself, and vpon all you to think of, to wit, that we bring forth the fruit of the word in patience, in temperance, and in all other virtues of a sanctified life. For that Samaritan woman did not fill her pitcher at the well, to spill it by the way, but to carry it home full of water, and there to use it as occasion served. Here where the word is preached, is the well of living water, flowing forth to eternal life. But this water we must carry away with us, and keep it to wash and purge our consciences, to cleanse our ways, to water the roots of Gods graces in us continually, that we may bring forth fruit with patience. Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand, or to sinell to it, as to be made apt thereby to bring forth the fruit of her womb. To teach us, that we must not labour so much to know the word, that we may subtly dispute or discourse of it, as to practise it that we may show the fruit of it in the amendment of our lives. Therefore king david being ready to redress diuers things among his people, saith in one of the psalms; O Lord, teach me goodness, and knowledge: knowledge, that I may keep thy word; and goodness, that I may show the fruit of it. For I am sure, says he, that all my keeping without fructifying, al my knowledge without goodness, is to no purpose. Wherefore, o Lord, give me goodness and knowledge. But first goodness, and then knowledge. Because indeed a little goodness, though it be never so small, is better then all knowledge, though never so great. One handful of goodness is worth a hundred headfulls of knowledge. For the fear of the Lord is the beginning of wisdom, a good understanding haue all they that do thereafter, the praise of it endureth for ever. A good understanding haue all they that do thereafter. Why so? Because an ill understanding haue all they that do not thereafter. They that haue understanding, and do not thereafter, that is, bring not forth fruit according to it, they haue an ill understanding. But they that haue understanding, and do thereafter, and led their life according to it, such haue a good understanding. The praise of these shall endure for ever. O how highly shall Christ praise you, how richly shall he reward you, if you haue a conscionable care to express his virtues, and to be transsormed as it were into the obedience of his word? Then he shall say unto you; Come ye blessed of my Father, inherit the kingdom of heaven. For ye haue not onely heard my word, and kept it as far as knowledge goes, but also ye haue practised it, and fructified thereby. I was in prison, and ye visited me; I was harborles, and ye lodged me; I was hungry, and ye gave me meate. These and such other haue been the good fruits, which haue followed your hearing and keeping of my word. Therefore now ye shall be praised for your well-doing, and for ever ye shall be blessed for your fruit-bearing. Which God grant to us all for Iesus Christ his sake, to whom with the Father, and the holy Chost, be all honour and glory, power and praise, dignity and dominion, now and evermore.  
Amen.  
FINIS.   

A funeral SERMON PREACHED IN S. Maries. 10. May. 1605.  
By that eloquent divine of famous memory, TH. PLAYFERE Doctor in divinity.  Prov. 10.7. 
The memorial of the just shall be blessed: but the name of the wicked shall rot.  
PRINTED BY CANTRELL leg, Printer to the university of CAMBRIDGE. 1609.   
Psal. 32.6. 
Surely in the flood of many waters they shall not come near him.  
THe principal scope of the Prophet in this place is to prove, that the righteousness, and so the blessedness of man consisteth onely in the free forgiveness of his sins, and gracious imputation of Christs merits. His argument may be framed thus; That which the whole church and every godly man therein hath ever especially prayed for in all afflictions and troubles, that is happiness: But for remission of sins every godly man will pray in time of tribulation: Therefore this is the felicity of the faithful. To confirm this reason more fully he fetteth down, first, the circumstances going before the prayer; For this shall every one that is godly make his prayer unto thee in a time when thou mayst be found. Then, the form of the prayer itself; Thou art a place to hid me in, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance. Lastly, the effect following the prayer; Surely in the flood of many waters they shall not come near him.  
Prayer is the true sacrifice of faith. The efficacy whereof is briefly, but pithily set down to the Hebrewes. And I haue spoken elsewhere somewhat largely of this point. Now but a word onely to make a fit entrance into this sermon. Take it therefore thus. The effects of prayer heretofore haue been wonderful. Prayer hath fet down hailstones from heaven, to overcome five Kings with their armies. Prayer hath shut up the windows of heaven that it should not rain, and again hath opened them that the earth might give her increase. Prayer hath stayed the swift course of the sun, and caused it to go backward fifteen degrees. Prayer hath held Gods hands that he could not strike when he was ready to plague his people. Prayer without any other help or means hath thrown down the strong walls of jericho. Prayer hath divided the sea, that the floods thereof could not come near the Israelites. In this place it delivereth the faithful man from all the dangers of this world. Surely in the flood of many waters they shall not come near him.  
The sum is this; That no calamities of this world, no troubles of this life, no terrors of death, no guiltiness of sin, can be so great, but that a godly man by means of his faith and felicity in Christ, shall wade out of them well enough. For howsoever other things go, stil he shall haue such a solace in his soul, such a comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God, and justified by faith, that Surely in the flood of many waters they shall not come near him.  
Which, that it may the better appear, I shall desire you to observe two things. The danger: the deliverance. The danger is in these words; In the flood of many waters. Where the tribulations that the godly man is subject 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 deliverance is in these words; Surely they shall not come near him. Where the deliverance of the godly man hath three degrees also. First they shal not come near; secondly him, they shall not come near him: then Surely, surely they shall not come near him. Surely in the flood of many waters, they shall not come near 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 quenched with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted. 
Polyd. lib. 7.  Canutus who was king of England, Scotland, denmark, Norway, and a great part of Sueuia all at once, sitting at a low water vpon the Thames shore, commanded the water not to come near him. But notwithstanding his commandement the water returning and flowing again, as that in Ezekiel which came to the ankles, 
Ezek. 47.3.  then to the knees, and yet higher to the neck, so never left rising till it came up near him and wet him. Then turning about to his noble men that were there attendant on him, he said, You call me your sovereign Lord and Master, and yet I can not command this little channel of water, to keep aloof off from me. Whereupon he went immediately to Westminster, and with his own hands set his crown vpon the Crucifix there, and could never be persuaded after to wear it vpon his own head. This experience that Canutus so mighty a king made, doth directly prove, 
job. 38.11.  that no man but God onely can set bars and doors against the water, and say; Hitherto shalt thou come, but no further, and here shalt thou stay thy proud waves. The afflictions of the righteous therefore being here compared to waters, 
Psal 88.8.  must needs be very violent. For thus the Psalmist saith, Thine indignation lieth hard on me, and thou hast vexed me with all thy waves. And God himself; I will power out my wrath vpon thee, as water. So that the security and felicity of the faithful man is invincible. 
Hos. 5.10.  He may be often in danger of tribulations as of great waves or waters, but they shall never overwhelm him; Surely in the flood of many waters they shall not come near him.  
But these our tribulations which are waters, are also many waters. Our common proverb is, seldom comes sorrow alone. But as waters come rolling and waving many together: so the miseries of this life. 
Ezek. 1.10.  The Prophet Ezekiel saw the roll of a book written within and without, and there was written therein, Lamentations, and singing, and woe. This book is written within and without, to show that many are the troubles of the righteous, both outward and inward. And it is two to one if any thing befall us, it is rather an ill hap, then a good hap. Seeing for one singing, there is in the book a double sorrowing, lamentations, and woe. Or if it be red as some translate it; 
Et scriptura in co erat lamentationum, lugubrisque carminis, & vae. Tremell.  Lamentations, and mourning, and woe, then it is yet more plain, th●● in this world many troubles as many waters come ●●e in the neck of an other, no earthly ioy or comfort coming between. 
Psal. 42.7.  This the good King greatly complaineth of, One deep calleth an other because of the noise of the water pipes, all thy floods and storms haue gone over me. And job, 
job. 16.14.  He hath given me one wound vpon an other, and he hath run vpon me as a giant. 
Philip. 2.27.  And Saint Paul though in one place he writ God shewed mercy toward him, that he should not haue sorrow vpon sorrow, yet oftentimes elsewhere he speaketh of his own manifold dangers. 
2. Cor. 11.26.  I suffered thrice shipwreck, says he: night and day haue I been in the deep sea. In journeying I was often, in perils of waters, in perils of robbers, in perils of mine own nation, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. Thus we see how many waters the godly man is subject to in this life. For one ioy he hath at the least two sorowes, if he haue no more: one deep calleth an other: one wound bringeth an other: he hath sorow vpon sorow: perils vpon perils. Many waters: many dangers. nevertheless, Surely in the flood of many waters, they shal not come near him.  
Thirdly, the dangers of this life, are as a flood. The very naming and mentioning of a flood must needs be very terrible, ever since Noahs flood destroyed the whole world. For even as a horse or a mule of whom the Prophet a little after speaketh in this Psalm. 
Ver. 9.  having been once well lashed with a whip, doth ever after fear if he hear but the bell which is tied to the whip: so man since the world was so well scoured and scourged with a flood, could never almost abide either to talk or think 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 out of the world. This indeed bringeth with it a flood of many waters, and an Ocean sea of infinite cares. Aristotle writeth that nothing is so terrible as death, 
1. Mac. 6.11.  which Antiochus feeling sensibly in himself, crieth out thus, Oh into what adversity am I come, and into what floods of misery am I now fallen? He addeth the reason anon after; For I must die with great sorrow in a strange land. What speak I of a wicked tyrant? Holy men often are in great perplexity at the time of their departure. S. 
Hier. in vita cius.  Hierom writeth of Hilarion, that being ready to give up the ghost, he said thus to his soul; Go forth my soul, why fearest thou? go forth, why tremblest thou? Thou hast served Christ almost these threescore and ten yeares, and dost thou now fear death? Christ himself also feeling that he was compassed about with the sorrows of death, began to be afraid, and to be in great heaviness, and he said moreover, My soul is very heavy even to the death. 
Mark. 14.33.  I know well Christ was afraid without sin, nay with great comfort. For he prayeth thus, Not as I will, but as thou wilt. And again, Into thy hands I commit my spirit. This then was his comfort, that the Iewes could do nothing in putting him to death, but as S. Peter testifieth, that onely which his father both by his counsel and will had decreed, and by his hand had ordained. Hilarion also that holy ancient Father comforteth himself with this, that he had served Christ almost twenty yeares. Other 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 even Christ himself feared death, it remaineth that death simply and in itself considered, is a flood of many waters. But yet the faithful man even in death is out of all danger. Surely in the floods of many waters, they shall not come near him.  
Thus much for the first part which is the danger; In the flood of many waters. The second part followeth, which is the deliverance; Surely, they shall not come near him.  
First, they shall not come near. They, that is, The waters shall not come near. The holy Church and every member thereof is likened to a house built vpon a rock. 
Matth. 7.25.  Vpon which though the winds blow, and the floods beate, yet it can not be thrown down, because it is built vpon a rock. So that the floods which shake it, can never come near it to overthrow it. The same may be said of the ship covered with waters. It might well float, but it could never be drowned. For as soon as the Disciples cried vpon Christ to save them, 
Matth. 8.24.  presently there followed a great calm. Therefore Luther when his life was sought of all the world in a manner, translated the psalm Deus noster refugium, 
Psal. 46.1.  into dumb metre, and caused it to be sung in all the reformed Churches. God is our hope and strength: a very present help in trouble. Therefore will we not fear though the earth be moved, and though the hills be carried into the midst of the sea. Though the waves thereof rage and swell: and though the mountaines shake at the tempest of the same. S. Peter the Apostle began to sink, but he sunk not right down. Christ was ready at hand to help him. For as soon as he saw himself in present peril and danger, forthwith he cried, Master save me. save me O God: 
Psal 69.1.  for the waters are come in even unto my soul. 
and 16.  I stick fast in the deep mire where no ground is: I am come into deep waters, so that the floods run over me. Take me out of the mire that I sink not, and out of the deep waters. Let not the water flood drowne me, neither let the deep swallovv me up: and let not the pit shut her mouth vpon me. S. 
Act. 27.34.  Paul likewise suffered shipwracke, but lost not by it one hair of his head. Whereby we may see the absurdity of the Papists. They would prove that justifying grace may be lost, because some haue made shippewracke of faith. 
1. Tim. 1.19.  But if we should grant them that the Apostle speaketh of justifying not of historical faith, yet we haue the help of a second anwer. To wit, that shipwracke is one thing, and drowning an other. Therefore faith which is wracked is not by and by drowned. For it may happen to suffer shipwreck as S. Paul did, and swim out safe to the shore. But this is but a touch by the way. mean season we see how safe and secure the faithful man is in Christ. He is a house, to which the floods may come near to shake it, but never to throw it down, he is a ship, which the waves may come near to toss it, but never to turn it over: even as Saint Peter began to sink, but still kept up his head: and S. Paul suffered shipwrack, but was not a hair the worse for it. Surely in the flood of many waters, they shall not come near him.  
Secondly, him. They shall not come near him. This word must in no case be omitted. It helpeth us to answer a very strong objection. For it may be said, Many holy men haue lost their goods, haue suffered great torments in their body, haue been troubled also in mind; how then did not the floods of many waters come near them? The word Him helps us to an answer. The very Philosophers themselves reckoned their goods pertained no more to them, then be it spoken with reverence & regard, the parings of their nailes. Zenon hearing news he had lost all he had by sea, 
Benè facis fortuna cum ad pallium nos compellis.  said onely thus; Thou hast done very well Fortune to leave me nothing but my cloak. An other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner; Beate and bray as long as thou wilt Anaxarchus his bag or sachell( so he called his own body) but Anaxarchus thou canst not touch. Yet these making so small reckoning of their goods and body, set their mind notwithstanding at a high rate. 
Mens cuiusque is est quisque.  The mind of a man, is himself, 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 fear base fellow, dost thou not know thou cariest Caesar with thee? 
Caesarem vehis.  As if he should say, Caesars body may well be drowned, as any other mans may, but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus far went philosophy: But divinity goeth a degree further. For philosophy defineth Him, that is a man, by his reason and the moral virtues of the mind; but divinity defineth a Christian man by his faith and his coniunction thereby with Christ. 
Tract. 49. in johan. Vnde mors in animâ 〈◇〉 quia non est fides. Vnde mors in corpore? quia non est ibi anima. Ergo ainae tuae anima fides est.  Excellently saith S. Austin: Whence comes it, that the soul dieth? Because faith is not in it. Whence that the body death? Because a soul is not in it. Therefore the soul of thy soul is faith. So that if we would know what is a faithful man, we must define Him, not by his natural soul, as he is reasonable, but by the soul of his soul, which is his faith. And then we may easily answer the objection, that a flood may come near a faithful mans goods, near his body, near his reasonable soul, but to his faith, that is to Him, it can never come near. For if you speak of the life and essence of him, that it is faith, the Prophet also witnesseth, The just shall live by faith. 
abacuch.  And the Apostle, Now I live not, 
Gal. 2.20.  but Christ liveth in me: but that I live, I live by faith in the son of God, who loved me; and gave himself for me. And he that was wiser then all the Philosophers determineth this doubt thus; The sum of the matter when you haue heard all is this: fear God, 
Eccles. 12.13  and keep his commandements; for this is all of man. All of man, what's that. All of man which will hold out against all floods of many waters. For the goods of man may be gotten away by forged cavillation: the body of man may be weakened by sickness: the soul of man and the faculties thereof, as memory, wit, and such like, may be impaired by age, but faith in Christ, the fear of God, a care to keep his commandements, is all of man, which no floods, either in life or in death can overwhelm. All of man, wherein man ought to employ himself while he is alive, and without which, man is but vanity when he is dead, but with which, man both in life and death is most blessed. For if this be the sum of all, then of any thing but this there is no reckoning at all to be made. I haue prayed for thee, saith our saviour, 
Mat. 16.18.  that thy faith should not fail, and the gates of hell shall not prevail against thee. For love is strong as death: ielously is cruel as the grave: 
Can. 8 7.  the coals thereof are fiery coals, and a vehement flamme. Much water cannot quench love, neither can the floods drown it. even as Paul also glorieth, 
Rom. 8.  that nothing can separate him from the love of God which is in Christ Iesus. Wherefore seeing the godly man is so invincible, that neither the gates of hell, nor the flood-gates of many waters, can prevail against him; Surely in the flood of many waters, they shall not come near him.  
In the last place must be considered the asseveration Surely. For if both living and dying my felicity be most certain in Christ, and yet I know not so much, what comfort can I gather thereby? Now in all adversities this is my greatest ioy, that the favour of God which is most constant in itself, is fully assured also to me. For, I know that my redeemer liveth. And if I be judged, I know I shall be found righteous. And I know whom I haue believed, and I am sure. In one word, I am Surely persuaded, that neither life nor death, 
Rom. 3.37.  nor any thing else can separate us from Christ. Nay in all the flood of waters we shal be more then conquerors. They shall not come near to conquer vs. But rather we shall conquer them. Yea that which is strangest of all. Surely we shall be more then conquerors over them. Though an host of men were laid against me, yet shall not my heart be afraid: 
Psal. 27.3.  and though there rose up war against me, yet will I put my trust in it. Not in him, as it is ill translated in the English, but in it; that is, In the very war itself. I will not fear. Nay I will be of good hope. Yea Surely in the very war will I hope and trust. For even as a building made archwise, the more weight is laid vpon it, the more strong still it is: so the more force and strength is brought against me, the greater triumph and victory I shall haue. 
Psal. 3.7.  Therefore I will not be afraid of ten thousand of the people, that haue set themselves against me round about. For a thousand of them shall fall at my side, and ten thousand at my right hand, but they shall not come near me. The ark in the flood was not drowned, 
Gen. 7.18.  as other things were, but floated vpon the waters. Yea the higher the waters increased, the higher Surely for that did the ark still arise. Likewise the read sea did not hinder the Israelites passage, 
Exod. 14.22.  but opened an easy way to thē. Yea Surely it was moreover as a wall to back them against all their enemies. The words of S. james are very plain; My brethen, 
Iam. 1.2.  count it exceeding ioy when you fall into diuers temptations. Tentation of itself doth vex and disquiet a man. But to the godly it is a ioy. As we red elsewhere, That they which are justified by faith haue peace, nay, haue easy access to God, and great ioy in tribulations. But the Apostle adding, 
Rom. 5.  that this ioy is not common or ordinary, but Surely exceeding ioy, raiseth up the amplification as high as may be. Whereunto S. Paul also accordeth; We are afflicted on every side, 
2. Cor. 4 9.  yet we are not in distress: in poverty, but not overcome of poverty: we are persecuted, but not forsaken: cast down, but we perish not. Here he proveth directly, that the flood cometh not near the faithful. But where is the Surely? It followeth in the same epistle; As dying, and behold we live: as chastened, and yet not killed: as sorrowing, and yet always rejoicing: 
2. Cor. 6.10.  as poor, and yet making many rich: as having nothing, and yet possessing all things. O the security and felicity of the faithful! For his faith maketh life of death: ioy of sorrow: riches of poverty. What shall I say more? or what would you haue me say more? or what can I say more, thē as the Apostle says? It makes all things of nothing. As having nothing says he, and yet possessing all things. But the special thing to be noted in this sentence is, As dying, and Behold we live. For they import, that death is no death, but As it were death, to wit, an image or a shadow of death: being indeed life, and Surely a better life and more immortal then we had here. Therefore he says, Behold we live, to show that by death the faithful live a life wherein there is some great specialty and excellency worthy indeed to be beholded and regarded. As if he should say; Behold we live, Behold we live a more happy life, then ever we lived in our life. S. Augustin often commendeth the saying of his master S. Ambrose when he was ready to die. Speaking to Stilico and others about his bed; 
Non ita vixi inter vos, vt me pudeat vivere: nec mori timeo, quia bonum dominum habemus. Pontius in fine vitae eius.  I haue not lived so among you, saith he, that I am ashamed to live longer if it please God: and yet again I am not afraid to die, because we haue a good Lord. He doth not say, Mine own goodness puts me out of fear, but Gods goodness. This goodness of God makes me quiet in my conscience, and secure in soul, ready to embrace death whensoever it cometh. Wherefore Surely is fitly added. For afflictions as waters do not overcome the faithful. Nay they come not near him. But trariwise the faithful conquereth afflictions. Yea Surely he is in them all more then a conqueror. In war he is not afraid. Rather he greatly hopeth. And Surely even in the very war he hopeth. The flood of waters cometh not near to drown the ark, but lift it up. And so much the higher Surely the ark still riseth as the flood riseth. The sea stayeth not the Israelites passage. It is a dry land for them to march on. As a wall moreover to back them Surely against all their enemies. Tentation not onely is no matter of sorrow, but also on the other side of ioy, and Surely of great ioy. Death is no death, but a life, and Surely such a life, as onely of it we may say, Behold we live. So happy both in life and death is the faithful man; Surely in the flood of many waters, they shall not come near him.  
To conclude then; No calamity or adversity can possibly disseuer that coniunction which faith maketh of every godly man with Christ. For feeling the remission of his sins assured and sealed unto him, he contemneth not onely the works of the world and dismayments of his conscience, but even the very fears and terrors of death. This our dear brother M. Edward lively, who now resteth in the Lord, lead a life which in a manner was nothing else but a continual flood of many waters. never out of suits of law, never-ceasing disquieters of his study. His goods distrained, and his cattle driven off his ground as Iobs was. His dear wise being not so well able to bear so great a flood as he, even for very sorrow presently died. A lamentable and rueful case. So many children to hang vpon his hand, for which he had never maintenance, neither yet now had stay, his wife being gone. Well, but that sorrowful time was blown over. He was appointed to be one of the chiefest translators. And as soon as it was known how far in this travail he did more then any of the rest, he was very well provided for in respect of living. For which my L. his Grace of Canterbury now living, is much to be reverenced and honoured. But being so well to pass both for himself and for his children, suddenly he fell sick. He was taken with an ague & a squinsy both together. And the more usual that was, the less dangerous was this accounted, but the event shows the contrary. For the squinsy being both by himself and his friends not greatly regarded, within four dayes took away his life. These were many waters and diverse tribulations. Besides a thousand more, which I cannot now stand to repeat. Yet he carried himself so in life and death, as these waters seemed not once to come near him. He was professor of the hebrew tongue in this university thirty yeares.( As his father in law D. Larkyn had been professor of physic five or six and thirty yeares.) Which tongue, howsoever some account of it, yet ought to be preferred before all the rest. For it is the antienst, the shortest, the plainest of all. A great part of wisdom, 
In Cratylo.  as Plato sheweth, is in the knowledge of true Etymologies. These in other tongues are uncertain, in this taken out of the natural qualities of every thing that is name. In so much as when any man hath found the hebrew etymology, then he need seek no further. Besides, all the Scripture written before the birth of Christ, except a few chapters of Daniel and Ezra, were written in hebrew. And the rabbis themselves, though they haue no small number of fables and lies in them, yet diverse things they haue notwithstanding fit for the opening of the old Testament. Therefore though a man cannot read the rabbis, yet unless he can understand handsomely well the hebrew text, he is counted but a maimed, or as it were but half a divine, especially in this learned age. Lastly, diverse learned men are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in paradise, shal be eternally used in the heavenly paradise, where the Saints shall ever extol and praise God. But this worthy professor deceased, got him great credit, as well by the continuance, as by the holinesse of his profession. For he was not a professor for one or two yeares, as others are, but full thirty yeares together. Nathan Cytreus writeth, 
In Itinerario. pag. 444.  that in prague an university of Bohemia, where John Hus and jerome of prague professed, that they that haue continued professors for the space of twenty yeares together, are created earls and Dukes both together. And therefore their style is to be called Illustres, whereas they which are singly and simply but onely either earls or Dukes, are called Spectabiles. Neither maketh it any matter that they haue no revenues, to maintain earldoms or dukedoms. For they haue the title notwithstanding even as Suffragans haue of Bishops. Our good brother having no such profit or dignity propounded unto him, but contenting himself with his stipend, spent half his life in this place. For he was vpon threescore yeares old when he died. He wrote a book of Annotations vpon the first five small Prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham. Wherein diuers speeches and phrases of the Prophets are compared with the like in Poets and orators both greek and Latin, and many notes neither unpleasant nor unprofitable to be red, are fet out of the rabbis. But in mine opinion he took greatest pains in his chronology, which he dedicated to Doctor John Whitgift the reverend late Archbishop of Canterbury. This book indeed is full of hidden learning, and sheweth infinite reading in stories. I asked him within this little while, whether he had written no more books. He told me he had, but printed no more, because he had no time to peruse and perfect them for other business. Now by business he meant, I ween especially his study and care to perform well his task in the translation. Wherein how excellently he was employed, all they can witness who were joined with him in that labour. For though they be the very flower of the university for knowledge of the tongues, yet they will not be ashamed to confess, that no one man of their company, if not by other respects, yet at leastwise for long experience and exercise in this kind, was to be compared with him. For indeed he was so desirous that this business begun by the commandement of our most gracious sovereign King james, should be brought to a happy end; that oftentimes in many mens hearings, he protested he had rather die, then be any way negligent herein. Which as some think by all likelihood came indeed so to pass. To wit, that too earnest study and pains about the translation, hastened his death, and brought it on sooner. Now as he lived so, in his profession, in his writings, in his translating, as though all the floods of many waters had never comn ' near him: even so also he died. During the short time of his sickness, he carried himself, as always before, humbly, mildly, quietly, constantly. One of his loving friends standing by his bed, and saying; M. lively, I pray God you may haue patience, and hope, and especially faith unto the end. He lifting up his hands said hearty and cheerfully, Amen. Little he used to speak, and more he could not say, for the pain and impediment of his squinsy. Which though it made a speedy end of him, as the apoplexy did of the good Emperour Valentinian, yet how could any death be sudden to him, whose whole life was nothing else but a meditation of death, and whom the Lord whensoever he came, might find doing his duty? Wherefore no reason we should lament his departure out of this world. He lived blessedly, he died blessedly in the Lord. Rather, you reverend and learned Vniuersitie-men, lament for this, that you haue lost so famous a professor, and so worthy a writer. Lament you translators, beeng now deprived of him, who no less by his own merit and desert, then by the privilege of his place, was to order and oversee all your travails. Lament you poor orphans, eleven poor children of you, which he left behind him, as Christ ascending left eleven Disciples, bereaved of your kind and dear Father, destitute of necessaries for your maintenance, to seek of all help and means, but onely( as poor folkes use to speak) such as God and good friends shall provide. Lament, lament all of you, of the town as well as of the university, because our school hath lost such a singular ornament of this age, because our Churches haue lost such a faithful and sincere seruant of Christ. questionless, as it should seem by the taking away of this man, almighty God is greatly angry with us all for our sins. Christ Iesus our master as though he meant no more to care for us, seemeth to lye fast asleep in the ship, while we most miserable in the flood of many waters are turmoiled & tossed. Wherefore let us in time cry aloud, and awake him with our prayers. Or rather indeed he is not asleep, but awake already. We haue awaked him, not with our prayers, but with our sins. Our sins haue cried up to heaven. And the Lord being awaked, as a giant comes forth against us, & as a mighty man refreshed with wine. For not onely those are waters which are in the channel, or in the sea, but as waters are here understood, even those fires are waters, those fires I say, which very lately awaked us at midnight, and affrighted us at none day: which raged on the South side, and anon after on the North side of the town. It was but a few mens loss, but it was all mens warning. And what? Shall we make nothing of this, that one kind of disease devoureth up the townsmen, 
The plague, the small pocks, and the squinsy.  an other the schollers? This is now the tenth course of schollers, which within this month hath been brought forth to burial, not one of them dying of the plague, whereas heretofore if one or two schollers haue died in a whole year out of all colleges, it hath been accounted a great matter. This and such like grievous judgements, beloved, do plainly declare, that the Lord being awaked with the cry of our sins, is grievously displeased and offended at vs. Wherefore let us yet now at the length in the name of God, rouse up ourselves, and awake out of our deadly sins. Let this that our holy brother did so suddenly in a manner, fall asleep, be a loud O yes, as it were to awake us all. Let every one of us, amend one, judge one, accuse one, condemn one, that we be not all condemned of the lord. Let every one I beseech you cry up to heaven for mercy, and say with david, 
2. Sam. 24.  I haue sinned and done wickedly. Or with jonas; Take me, 
jonas 1.12.  for I know that for my sake this great tempest is vpon you. Then our most merciful father shal bless us all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences, and covering all our sins, with the bowels and blood of Christ. And though in this world we be ever subject to a flood of many waters, yet he shall draw us still out of many waters, as he did Moses. Surely in the flood of many waters, no more then they did to jonas, they shall not come near 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 fearful one too. To wit, not of water, but of fire. As it was in the dayes of Noah: so shall it be at the coming of the son of man. In the first flood they which had not an ark, ran up to the tops of houses, to the tops of trees, to the tops of mountaines; because they desired to hold up their heads above the still rising raging water. In the second, they which are not found in Christ, shall say to the mountaines, Fall vpon us: and to the caues, cover us and hid us from the wrath of the lamb. Then they shall be glad to creep into every hole and corner, that they may avoid the burning of fire. But we that confess our sins, and forsake the same, shall lift our heads to no other mountain, but to Christ from whom cometh our salvation: we shall desire to be covered with no other rock, but onely with that out of which came the blood and water of life. For never did Noahs flood so clean wash away all wicked men from the face of the earth, as the blood of Christ shall purge us from all our sins, and present us blameless before the face of our Father, onely if we be faithful unto death. For then the next thing is felicity, and the crown of life. Which God for his mercy sake grant us all, that as we make no doubt, but this our holy brother now triumpheth with Christ, so all and every one of us after we haue waded through this world as a flood of many waters, may inherit that kingdom of glory, which our loving Lord Iesus hath purchased for us with his dear blood: to whom with the Father and the Holy Ghost be all honour and glory, now and evermore:  
Amen.  
FINIS.   

A SERMON PREACHED By that eloquent divine of famous memory, TH. PLAYFERE Doctor in divinity.  Prov. 10.7. 
The memorial of the just shall be blessed: but the name of the wicked shall rot.  
PRINTED BY CANTRELL leg, Printer to the university of CAMBRIDGE. 1609.   
Matth. 5. v. 19. 
He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
beloved in our Lord and saviour Iesus Christ, It is a very monstrous thing, that any man should haue more tongues then hands. For God hath given us two hands, and but one tongue, that we might do much, and say but little. Yet many say so much and do so little, as though they had two tongues, and but one hand: nay, three tongues and never a hand. In so much as that may be aptly applied to them, which Pandulphus said to some in his time: You say much, but you do little: 
〈◇〉.  you say well, but you do ill: again, you do little, but you say much: you do ill, but you say well. Such as these( which do either worse then they teach, or else less then they teach: teaching others to do well, and to do much, but doing no whit themselves) may be resembled to diuers things. To a whetstone, which being blunt itself, makes a knife sharp. To a painter, which being deformed himself, makes a picture faire. To a sign, which being weatherbeaten and hanging without itself, directs passengers into the inn. To a bell, which being deaf and hearing not itself, calls the people into the Church to hear. To a nightingale, which being restless and sitting vpon a thorn herself, brings others by her singing into a sweet sleep. To a goldfinith, which being beggarly and having not one piece of plate to use himself, hath store for others, which he shows and fells in his shop. Lastly, to a ridiculous actor in the city of Smyrna, which pronouncing o coelum, O heaven, pointed with his finger toward the ground: which when Polemo the chiefest man in the place saw, he could abide to stay no longer, but went from the company in a chafe, 
〈◇〉.  saying, This fool hath made a solecism with his hand: he hath spoken false Latin with his hand. Such are all they, which teach one thing and do an other: which teach well and do ill. They are like a blunt whetstone: a deformed painter: a weather-beaten sign: a deaf bell: a restless nightingale: a beggarly goldsmith: a ridiculous actor, which pronounceth the heaven, and pointeth to the earth. But he that sitteth in the heaven, shall laugh all such to scorn, the Lord shall haue them in derision, and hiss them off from the stage. Because, howsoever they haue the heaven commonly at their tongues end, yet they haue the earth continually at their fingers end. So that they speak false Latin with their hand, nay that which is worse, they speak false divinity with their hand. Whereas we might easily avoid all such irregularity, and make true congruity between the tongue and the hand, if we would make this text of holy Scripture, the rule of our whole life. For then, I assure you, we should every one of us play our parts so well, that in the end, the tragedy of this woeful life being once finished, we should haue an applause and a plaudite of the whole theatre, not onely of men and Angels, but even of God himself, who doth always behold vs. Wherefore out of these few words, let us observe these two parts. The first negative, 
division.  what must not be: neither Pastor nor people must teach one thing, and do another. That must not be. The second affirmative, what must be: both Pastor and people must do that themselves, which they teach others to do. That must be. For He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
First, that the Pastor must not teach one thing & do another, appeareth in the fourth of Leuiticus. 
Lev. 4.20.  Where almighty God appointeth the self same sacrifice should be offered for the sin of the Priest, which is offered for the sin of the whole people. So that all the people may better sin, though it be a thousand times, then the Priest may sin, though it be but once. For the people sinning, offend onely by their sin: but the Priest sinning, offends more by his example then by his sin. 
Exod. 4.  Therefore Moses being commanded by throwing down his rod, 
Exod. 7.  to work miracles, delivered it to Aaron. To signify, that especially it belongeth to him to do somewhat himself, whose duty it is to teach others. Whereupon also our saviour gives us a caveat, to beware of false prophets, because they say and do not. 
Matth. 23.3. Luk. 11.46.  They say one thing, and do another. They bind heavy burdens which they tie vpon other mens backs, but touch not these burdens themselves, so much as with the least of their fingers. So that that which was fond and falsely said of Christ, 
Matth. 27.42.  He saved others, himself he cannot save: may be fitly and truly said of these, They save others, themselves they cannot save. Whereas the Apostle making Timothy an example for all Ministers to follow, writeth thus to him; 
1. Tim. 4.16.  Take heed to thyself, and to doctrine: for in doing so, thou shalt both save thyself, and them that hear thee. By taking heed to thy doctrine, thou shalt save them that hear thee. by taking heed to thyself, thou shalt save thyself. Otherwise if thou take heed to thy doctrine, and not to thyself, thou maiest well save others that hear thee, but thyself thou canst not save. Thou maiest well preach to others, 
1. Cor. 9.27.  but thou shalt be sure to prove a cast-away thyself. For when two pray, if the one bless and the other curse, whose prayer will God hear? And is it not then much more daungerous, when out of one and the self same mouth cometh both blessing and cursing? 
Iam. 3.10.  When one and the self same minister, teacheth well, whereby the people are blessed, & yet doth ill, whereby he himself is accursed? Is it not likely that God will rather respect his cursed doing to punish it, then regard his blessed teaching to praise it? 
Psal 8.2.  Certainly the Psalmist puts the matter out of all doubt, where he says, That God will surely cast away, God will reject, God will destroy the enemy and the avenger. The enemy and the avenger: Who is he? He that is an enemy to Gods glory in that he doth ill, and yet would seem to be an avenger, to be a maintainer, to be a defender of Gods glory, in that he teacheth well, he is the enemy and the avenger. And such an one as this, which is indeed an enemy, and yet would seem to be an avenger, which is indeed a foe, and yet would seem to be a friend, which doth indeed ill, and yet would seem to teach well, such an one I say, will God destroy. 
Psal. 50.16.  To the wicked thus saith the Lord, Why dost thou preach my laws, and take my statutes in thy mouth, whereas thou hatest to be thyself reformed by them, and hast cast my words behind thee? 
Luk. 19.22.  By thine own mouth, by thine own confession I will condemn thee, thou naughty, thou lewd seruant. Thine own words shall accuse thee, & not I, 
job 15.6.  yea thine own lips shall bear witness against thee. For why goest thou about to take a little moat out of thy brothers eye, 
Matth. 7.5.  and dost not first cast out that great beam which is in thine own eye? Why goest thou to other mens houses, 
Mul ●. 19  and pryest into other mens matters, and dost not first go to thine own house, and see that all be well at home in thine own heart? What meanest thou to do? 
Rom. 2 21.  Thou that teachest others, dost thou not teach thyself? Thou that preachest a man should not steal, dost thou steal? If thou be a preacher, then preach to thyself as well as others. 
Luk. 4.23.  If thou be a physician, then cure thyself as well as others. 
Delicatus magister est, qui pleno ventre disputat de ieiunto.  Seeing indeed as jerome writeth, he is too nice and too dainty a physician either for the body or else for the soul, which prescribeth fasting to others, and is sick of a surfet himself. Wherefore the godly pastor must not prescribe fasting to others and be sick of a surfet himself, he must not teach one thing and do an other. For not he that onely teacheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now the people also are forbidden to teach one thing and do another, as well as the pastor. For all Christians must imitate the example of Christ. And for Christ S. John tells us, that he was full of grace and truth. 
joh. 1.14.  The fullness of his truth, made him teach well: of his grace, do well. S. Peter likewise, that he did no sin, neither was there guile found in his mouth. 
1. Per. 2.22.  Many haue no guile found in their mouths, which notwithstanding do sin. But even as Christ had neither guile in his teaching, nor yet sin in his doing: so we that are Christians must neither deceive others by teaching guilefully, nor yet deceive ourselves by doing sinfully. 
march. 7.21.  For we know that not every one that saith, Lord, Lord, shall be saved. Neither yet every one that saith, The Temple of the Lord, 
jer. 7.4.  the Temple of the Lord, shall be blessed. Seeing oftentimes a man, the nearer he is to the temple of the Lord, the further he is from the Lord of the temple. Therefore as that figtree was accursed, 
mark. 11.14.  which did bear leaves, and no fruit: so shall every man be accursed which beareth leaves without fruit. I mean, a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be ever tormented. For knowing his masters will, nay knowing it so well, 
Luk. 12.47.  that he is able to teach it others also, & yet doing it not himself, he shal be beaten with many stripes. 
〈◇〉.  Chrysostome saith, that drunken men haue both strings wherewith their tongues are tied, so that they can teach nothing well; and also strings wherewith their hands are tied, so that they can do nothing well. They are both tongueti'de, & handti'de. But such as know their masters will, 
Mark. 7.35.  and do it not, are worse then drunken men. For though the string of their tongue be loose, as that stamerers in the gospel was, so that they can teach well enough: yet the string of their hand is not loose, their hand is still bound up in their bosom, as that loiterers in the proverbs is, 
Pro. 26.15.  so that they can do nothing well. Therefore they draw near to God with their tongues, 
jer. 12.2.  but are far from him with their rains. Yea they are so far from coming to him with their hearts, that they never come nere him so much as with their hands. But though they haue the smooth tongue of jacob which teacheth well: 
Gen. 27.22.  yet they haue the rough hand of Esau which doth ill. Such do not touch Christ, but throng Christ. They touch Christ, 
Luk. 8.45.  as that good woman did, which follow him, and come near unto him by well doing. They throng Christ, as the rest of the people did, which oppress & overwhelm him with a multitude of words, without any matter or manner of doing; 
1. Pet. 2.17.  which are as wells without water, or as clouds without rain. Such as the Prophet ieremy speaketh, 
Purantur verba. jer. 23.30.  do steal Gods word. They haue not onely false and lying tongues, but also filching and stealing tongues. For teaching well, and doing ill, their teaching doth not become them, it doth not beseem them, it doth not belong unto them. It is strange that a man should steal with his tongue: even as it is strange also, that a man should speak with his hand. Yet as I noted before, that these speak false construction with their hand: so now I note that these steal true construction with their tongue. 
Qui boni volunt videri loquendo queen dei sunt, cum mali sint, faciendo quae sua sunt. August.  They steal their words I say, howsoever otherwise they be most true, who as Austin writeth, would seem to be righteous in that they teach the words of God, whereas indeed they are unrighteous, in that they do the works of the devill. Wherefore we that are a holy people, must not teach the words of God, and do the works of the devill; we must not teach one thing and do an other. For not he that only teacheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Thus much for the first part negative, what must not be. Neither pastor nor people must teach one thing and do an other. That must not be.  
The second part affirmative followeth, what must be. Both pastor and people must do that themselves which they teach others to do. That must be. First for the pastor he hath two kind of garments. A breastplate, and an Ephod. 
Exod. 28.4.  The breastplate shows that he must haue science to teach: the ephod shows that he must haue conscience to do that which he teacheth. And in the very breastplate itself is written, 
Exod. 28.30.  not only urim, but also Thummim. urim signifies light. Thummim signifies perfection. To prove that the pastor, must not onely be the light of the world, but also the salt of the earth: not onely a light of direction in his teaching, but also a pattern of perfection in his doing. For even as the snuffers of the tabernacle were made of pure gold: 
Exod. 25.38.  so preachers which should purge and dress, and clear others that they may burneout brightly, must be made of pure gold, that by doing well they may also shine themselves. Hence it is that the Priest hath out of the sacrifices for his share, 
Namb. 18.18.  the shake-brest, and the right shoulder. The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well. That great Prophet Elias is called, 
2 Reg. 1.12.  The horseman and the Chariot of Israel. A horseman directs the chariot, and keeps it in the right way: a chariot goes in the right way itself. And so a minister must not onely as a horseman direct others and set them in the right way, but also as a chariot he must follow a good course, and walk in the right way himself. He must be both the horseman that teacheth, & the chariot that doth, both the horseman and the chariot of Israel. Therefore he hath vpon the fringes of his vesture pomgranats and bells. 
Exoe 39.25.  Many preachers are full of bells which make a great ringing and jingling, but because they haue not pomgranats as well as bells, therefore all the noise that they make is but as sounding brass, or as a tinkling cymbal. For the godly pastor must not onely say well, and sound out the word of the Lord to others clearly as a bell, but also he must do well, and as a pomegranate be fruitful himself and full of good works. even as the pillars of the tabernacle were made of Shittim wood, 
Exod. 26.37.  and overlaid with pure gold: so preachers( which are called in the Epistle to the Galatians the pillars of the Church) must not only be overlaid outwardly with pure gold, teaching the word of God purely, but also they must do as they say, and inwardly be made of Shittim wood( which never corrupteth, never rotteth) having no corruption, no rottenness in their lives. Hereupon our Lord, speaking to his Prophet says, Lift up thy voice as a trumpet. Diuers things there are which sound louder then a trumpet. The sea, the thunder, or such like. Yet he says not, Lift up thy voice as the sea, or lift up thy voice as the thunder, 
Esa. 381.  but lift up thy voice as a trumpet. Because a trumpeter when he sounds his trumpet, he winds it with his mouth, and holds it up with his hands: and so a preacher which is a spiritual trumpeter, must not onely by teaching well, sound forth the word of life with his mouth, but also by doing well he must support it, and hold it up with his hands. And then doth he lift up his voice as a trumpet. Those mystical beasts in Ezekiel, which S. Gregory understandeth to be the ministers of the church, had hands under their wings. 
Ezek. 1.8.  Many preachers are full of feathers, & can soare aloft in a speculative kind of discoursing: but if you should search for hands under their wings, perhaps you should scarce find many times so much as half a hand amongst them. But the godly pastor must haue not onely wings of high wisdom and knowledge, but also hands under his wings to do that which he knoweth. For as the Prophet Malachy witnesseth, 
Mal. 2.7.  The Priests lips should keep knowledge. He says not, they should babble or utter knowledge to others, and haue no care to keep it themselves. But having delivered it to others, they must as well as others observe and do it themselves. And then indeed may their lips rightly be said to keep knowledge. For even as they which repaired the walls of jerusalem, 
Neh. 4.17.  held a sword in one hand, and wrought with the other: so preachers which by winning souls repair and build up the walls of the heavenly jerusalem, must not onely hold the sword of the spirit, which is the word of God in one hand, but also they must labour with th'other hand. else they shall pull down and destroy rather then build up. But if they do as fast as they say, then they shall build apace, and edify very much. Therefore S. Paul exhorteth timothy to show himself a workman, 
2. Tim. 2.15.  which needeth not to be ashamed, dividing the word of God aright. He must not onely be a word-man, but also a work-man. He must not onely hold a sword in one hand, to divide the word of God aright, but also labour with the other hand, and do his best to show himself a workman which need not be ashamed. And the same Apostle exhorteth the same timothy again, to show the true pattern of wholesome words. 
2. Tim. 1.13.  wholesome words is sound teaching: the true pattern of wholesome words, is well doing. So that he shows the true pattern of wholesome words, which patterns and samples his teaching by doing, making them both matches and pairs, so that( as mark the Eremite speaketh) a man may easily red all his sermons, 
〈◇〉.  and all his exhortations to others, written down as it were, and expressed in the lines of his own life. And thus must every faithful preacher do. He must haue not onely a breastplate, but also an Ephod: he must haue written in this breastplate, not onely urim, but also Thummim: he must be like the snuffers of the tabernacle, not onely purging others, but also made of pure gold himself: he must haue for his share of the sacrifices not only the shakebrest, but also the right shoulder: he must be as Elias was, not onely the horseman, but also the chariot of Israel: he must haue vpon the fringes of his vesture, not onely bells, but also pomgranats: he must be like the pillars of the tabernacle, not onely ouerlai'd outwardly with gold, but also inwardly made of Shittim wood: he must not onely lift up his voice, but also lift it up as a trumpet: he must not onely haue wings, but also hands under his wings: he must not onely with his lips utter knowledge to others, but also keep knowledge himself: he must not onely hold a sword in one hand, but also labour with the other hand: he must not onely divide the word of God aright, but also show himself a workman which need not be ashamed: he must not onely deliver wholesome words, but also show the true pattern of wholesome words, which is a godly life. The sum is this: The faithful Pastor must not onely teach well, but also do well. For He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now the people likewise are commanded to do that themselves, which they teach others to do, as well as the Pastor. We red that Abraham butted Sarah in the cave of Macpelah, 
Gen. 23.19.  that is in a double sepulchre. He that burieth his mind in knowledge onely, without any care of practise, he buries Sarah in a single sepulchre: but he that buries his mind as well in the practise and feeling of religion( which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double sepulchre. And so must all we do which are the true children of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit. A spirit, that as well doth, as teacheth. 
Exod. 30.18.  God appointed Moses to make a laver with a base or with a foot. Now the word Labium, signifies as well a lip, as a laver. So that the laver which washeth must haue a base, and the lip which teacheth must haue a foot. Otherwise if teaching do not stand vpon doing as vpon a foot, then surely it is footelesse, and so consequently it is bootless, and altogether unprofitable. 
job 31.36.  Holy job says thus, Though mine adversary should writ a book against me, would not I take it vpon my shoulder, and bind it as a crown unto me? That which he saith of his aduersaries book, may not altogether unfitly be applied to Gods book which we must study, not so much that we may bind it to our head, or bear it in our memory to teach it, as that we may bear it vpon our shoulders to do it. Then shall it be every way a crown unto vs. 
Ecclus. 50.10  Simeon the son of Onias was as a faire olive three that is fruitful, and as a cypress three, which groweth up to the clouds. A cypress three is high but barren: an olive three is fruitful but low. So a christian must, not onely as a cypress three reach up to the clouds, by a high gift in teaching, but also he must as an olive three bring forth the oil of mercy, and be every way fruitful in doing. Then he shall be like Simeon, neither low nor barren. But though he be an olive, yet he shall be as high as the cypress three: and though he be a cypress, yet he shall be as fruitful as the olive three. 
Gen 6.16.  Noah is appointed to make a window in the top of the ark, and a door in the side of its A window is for the eye only to look out; a door is for the whole body to go out. And in like manner a godly man, must not haue a window for contemplation as Daniel had, who said his praires thrice a day looking out of his chamber window; but also he must haue a door for action as Abraham had, who entertained his guests about the heat of the day, sitting in his tent door. At the window of contemplation he must meditate and look to his teaching; at the door of action he must go forth to his doing. Therefore by the old law all those beasts are accounted unclean that chew the cud, 
Leuit. 11.4.  but divide not the hoof; which law was not made for beasts, but for men. To admonish us, that all they are unclean in the sight of God, which chew the cud by meditating of his word to teach it, and yet divide not the hoof by following the same to do it. When Gedion went to war against the Madianits, 
judge. 7.6.  he sent home again those souldiers which kneeled down to lap water, and took those onely with him, which leapt out of their hands. Because indeed they are not fit to be souldiers in Christs camp, which haue mouths to say somewhat, but no hands to do any thing. For if they haue no hands to help themselves, much less to hurt their enemies. And look how these Souldiers did put their hands to their mouth; in like sort the wise woman putteth her fingers to the distaff. Now there is a great resemblance between the distaff and the tongue. For as a thread either longer or shorter is spun off from the distaf: so from the tongue a speech. Therefore he may be said to put his fingers to the distaff, 
Pro. 31.19.  which puts his doing to his teaching, and doth that which he teacheth. Our saviour speaking to his spouse says thus, Let me see thy sight, let me hear thy voice. As if he should say, Let me not only hear a voice of thy teaching, but also see a sight of thy doing. 
Eum eligas magistrum quem magis admireris cum videas, quam cum audias.  Let me see thy sight, let me hear thy voice. Whereupon Seneca says fitly, Be sure thou imitate him above all other, whom thou mayst admire more when thou seest his sight, then when thou hearest his voice. So Paul wisheth the Philippians to follow those things which they had heard of him, and seen in him. 
Phil. 4.9.  His teaching they had heard of him: his doing they had seen in him. 
Act. 7.22.  So Moses was mighty in words, and in deeds: Not mighty in words, and weak, or no body in deeds: but mighty in both, in words and in deeds, in teaching, and in doing. So Aarons rod brought forth blossoms, 
Numb. 17.8.  & almonds. Now as almonds are the fruit of blossoms: in like sort doing is the fruit of teaching. So the Baptist was a shining, 
joh. 5.35.  & a burning light. He shined in knowledge, which made him able to teach well, he burned in zeal, which made him willing to do well. So david says, Establish me with thy free spirit, 
Psal. 51.12.  then shall I teach thy way unto the wicked. He did not onely teach others the way of God, but also he was established with the free spirit of God to do well himself. 
Tit. 2.7.  So Titus was an example of good works, and uncorrupt doctrine. uncorrupt doctrine is teaching well: good works is doing well. How then was he an example of good works, and uncorrupt doctrine? Clemens Alexandrinus makes the answer. Teaching as he did, 
〈◇〉.  and doing as he taught, he was an example of good works and uncorrupt doctrine. And so must every one be which is the sincere seruant of God. He must with Abraham bury Sarah not onely in a sepulchre, but also in a double sepulchre: he must with Moses make him, not onely a laver but also a base: he must with job, not onely bind the book to his head, but also bear it vpon his shoulders: he must with Simeon, not onely be a cypress three, but also an olive three: he must with Noah make him not onely a window, but also a door: he must with those clean beasts, not onely chew the cud, but also divide the hoof: he must with those valiant Soldiers, not onely bow down his knees, but also lift up his hands to lap water: he must with the wisewoman, not onely haue a distaff, but also put his fingers to it: he must with the Church, not onely let Christ hear his voice, but also let him see his sight: even as Pauls excellent virtues were not onely heard of him, but also seen in him: even as Moses was mighty, not onely in words, but also in deeds: even as Aarons rod did bear not onely blossoms, but also almonds: even as John Baptist was a light, not onely shining, but also burning: even as king david was a prophet, not onely teaching others, but also established with grace himself: even as Titus was an example, not onely of uncorrupt doctrine, but also of good works. The sum of all is this: The sincere seruant of God, must not onely teach well, but also do well. For He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now then, beloved, let us blushy and be ashamed, that even the very Gentiles should go before us in this point. Sosiades a heathen man could say thus much, Better done then said. 
〈◇〉.  A good thing if thou know it, do it. It is written of Iulius Caesar, that he never said to his souldiers, item, but Venite: he never said, go ye yonder, but Come ye hither: I will go with you; nay I will go before you. And so says our heavenly captain and conqueror Iesus Christ, not item, but Venite, Come unto me all ye that labour, and learn of me, because I am meek and humble in heart. He says not, because I talk of my humility, but because I am humble, because I show the practise of it continually in myself. I( says he) came down from heaven to earth, I left my fathers bosom, and took a traitors kiss, to teach all men true humility. Therefore there is no teacher to me, there is no master to me: learn of me, because I am meek and humble in heart. This kind of instruction both by teaching and by doing, is that two-edged sword, which proceedeth out of the mouth of the lamb. For tell me I pray you( if it be no trouble to you) tell me, what is the reason think you, why so many Preachers in their Churches, so many masters in their families, seek to redress abuses, strive against sins, and yet prevail so little, but onely because they fight not with this two-edged sword, but with a backsword. The sword which they fight withall is very sharp, and cuts deep on the teaching-side, but it is blunt and hath no edge at all on the doing-side. Whereas if we would fight against ungodliness with this two-edged sword, both by teaching and doing, we should soon cut down sin in such sort as it should never be able to stand out against vs. Therefore david being ready to reform many things among his people, 
Bonitatem & scientiam doce me.  says in one of the psalms, O Lord give me goodness and knowledge. goodness, that I may do well, and Knowledge, that I may teach well. For I am sure( says he) that all my teaching without doing, all my knowledge without goodness, is to no purpose. Therfore O Lord give me goodness and knowledge. But first goodness, and then knowledge. Because indeed, one heartfull of goodness, is worth a hundred headfulls of knowledge: one handful of doing, is worth a hundred tongue-fulls of teaching. For what is the hand else, but the very seal of the tongue? So that as a writing is not pleadable by the law of man without seals, no more is a word warrantable by the lawe of God, without works. And therefore if they which serve the beast, receive the mark of the beast, not only in their foreheads, but also in their hands: how much more then ought we which serve the living God, to receive the mark of God, not onely in our foreheads by open professing of him, but also in our hands by faithful practising that which we profess. Therefore it is a usual phrase wellnigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of zachary, or such like: I know indeed it is an Hebrew phrase, where the hand of the prophet signifieth the ministery of the Prophet. But yet this phrase may give us thus much to understand, that if the Prophets dealt so, as every word of God passed not onely through their mouths, but also through their hands, that then we also must so deal in hearing and handling the word of God, 
〈◇〉.  as we may bring unto God says Agapetus, not onely a proffering of words, but also an offering of works. wherefore dear brethren, let your light so shine before men, that they not onely hearing your good words, but also seeing your good works, may glorify your father which is in heaven. For then I assure you, if we glorify our father which is in heaven, he will glorify us his children which are vpon earth, and in the end make us great in the kingdom of heaven. O remember therefore that golden saying in the Scripture, 
Psal. 11 ●. 10.  The fear of the Lord is the beginning of wisdom, a good understanding haue all they that do thereafter, the praise of it endureth for ever. A good understanding haue all they that do thereafter? Why so? Because an ill understanding haue all they that do not thereafter. They that haue understanding, and do not thereafter, that is according to it, haue an il understanding. But they that haue understanding, and do thereafter according to it, haue a good understanding. A good understanding haue all they that do thereafter: the praise of it endureth for ever. It shall be eternally rewarded. O how richly are the Apostles rewarded, how highly are they now honoured in heaven, because when they were vpon earth, 
Act. 2.3.  they had a good understanding. They had cloven tongues. cloven tongus? What's that? I'll tell you. do you not see how our hands are cloven and divided into fingers; So were the Apostles tongues. They( in a manner if I may so say) had fingers vpon their tongues, as well as we haue vpon our hands. It was but a word and a work with them. They had no sooner taught others any good thing( as O Lord what good thing did they not teach us all!) but by and by they were ready to practise it and to perform it themselves. Therefore they are already great in the kingdom of heaven, yea and much more shall be. The twelve Apostles shall sit vpon twelve thrones, judging the twelve tribes of Israel. And if we can happily obtain so much grace and goodness of God, as that we may haue a care and a conscience as well to do as to teach, then as sure as God's in heaven, we likewise shall be great in the kingdom of heaven. We shall be installed with Christ and his Apostles in the throne of glory, when we shall hear him say unto us, Come ye blessed of my Father, inherit the kingdom of heaven prepared for you. For ye haue not only professed, but practised: ye haue not onely taught well, but wrought well: ye haue not onely said well, but done well: therefore now you shall be great in the kingdom of heaven. To the which kingdom of heaven, we beseech thee, O Lord, to bring us not for any saying or doing of ours, but for the tender mercies and precious merits of Iesus Christ: to whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.  
FINIS.