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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

my selfe to die that thou mayest liue I doe draw thee with the destruction of a man euen with bands of loue So that the Theefe who saw his owne wounds and death in Christs body did see also Christs sauing health and life in his owne body As Alcuinus saith writing vpon the sixth of Iohn o Assumpsit vitae mortem vt mors acciperet vitam When ●he liuing Lord died then the dying ●heefe liued Notably saith the Prophet p Lam. 4.21 The breath of our nostrils Christ the Lord is taken in our sinnes to whom we said wee shall liue in thy shadow If Christ be the breath of our nostrils then he is our life And againe if wee liue in his shadow then wee liue in his death For where there is breath in a shadow there there is life in death Now as the ouer-shadowing of the holy Ghost was the life of Christ so the ouer-shadowing of Christ is the life of man And as Peters shadow gaue health to the sicke so Christs shadow giues life to the dead yea a thousand times rather Christs than Peters For as Elias his spirit was double● vpon Elizeus because Elias being aliue restored some to life but Elizeus as Ierome saith being dead raised vp one from the dead q Mortuus mortuum suscitauit so Peters spirit was doubled vpon Christ because Peter being aliue was a physitian to the liuing but Christ as Chrysostome saith being dead was a Physitian to the dead r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or rather indeede in this comparison there is no comparison But as Peters spirit was a shadow to Christs spirit so Peters shadow was nothing to Christs death Ezekias seeing the shadow of the Sunne goe tenne degrees backe in the Diall was assured by this signe that he should recouer of his sicknesse s Esa. 38.8 Sick Ezechias may signifie all mankinde which is sicke by reason of sinne But this is an vnfallible signe we shall recouer because the Sunne hath gone ten degrees back in the diall The Sunne of righteousnes Iesus Christ hath for our sake made himselfe lower by ma●y degrees in the earth My father is greater then ● There hee is gone backe tenne degrees below his Father Thou hast made him lower then the Angels There hee is gone backe ten degrees below the Angels I am a worme and no man There he is gone backe ten degrees below men A liue dogge is better then a dead Lyon t Eccle. 9.4 There he is gone back ten degrees below wormes For hee was not counted so good as a liue worme but was buried in the earth as a dead Lyon to be meate for the wormes if it had bin possible for this holy one to see corruption But blessed O blessed be our Lord Christ being in the forme of God was buried in the graue and so was made lower then his Father nay lower then Angels nay lower then Men nay lower then wormes that we being now no better then wormes might be crowned in heauen and so might be made higher then wormes yea higher then men yea higher then Angels yea partakers of the same life and kingdome with Christ. Pliny reporteth v L. 36. c. 10. that there was a Diall set in Campus Martius to note the shadowes of the sun which agreeing very well at the first afterwards for thirty yeares together did not agree with the sun All the time of those thirty yea three and thirty yeares that Christ liued in his humiliation here vpon earth you might haue seene such a Diall In which time the shadow of the Diall did not agree with the shining of the Sun But thankes be to God all the better for vs. When the Sunne went backward ten degrees in the diall then Ezechias went forward fifteene degrees in his life He liued fifteene yeares longer And so the going of this Sunne Iesus Christ ten degrees backeward hath healed all our sicknesse and set vs a thousand degrees forward and infinitely aduanced vs by his death to euerlasting life For Christ is that louing Rachel which dies her selfe in Childe-birth to bring forth her sonne Beniamin aliue Christ is that righteous Adam which by the bloudy sweat of his browes hath earned for vs the bread of life Christ is that iust Noah which shutting vp himselfe in his Arke as in a sepulcher saueth all that come to him aliue Christ is that tender Pellican which wounding his owne breast doth with his bloud restore againe his yong ones to life And euen as when many birds are caught in a net if a Pellican or any other great bird that is among them get out all the rest that are little ones follow after semblably Christ as a great bird hauing broken through the net of death all we escape with him So that wee may say with the Psalmist Our soule is escaped as a bird out of the snare of the fowler the snare is broken we are deliuered Arnobius vpon these words in the Psalme x Psal. 138. Despise not the worke of thine owne hands writeth thus Wee are the worke of thine owne hands seeing wee are thy workemanshippe y Eph. 2.10 Ipsius summus sactura conditi in Christo. Quantum ad substantiam fecit quantum ad gratiam condidit Tertul. aduer Mar l. 5. non longè à fine Now because the worke of thy hands was destroyed by the work of our hands therefore were thy hands nailed to the crosse for our sinnes That those hands of thine might repaire againe the worke of thy hands by the tree of the crosse which was destroyed by the tree of concupiscence Thus farre Arnobius Whereby we may gather that the fruit of the tree of knowledge of good and euill is euill that is death but the fruit of the tree of life that is of the crosse of Christ is life When Alexander had throwne downe the walles of Thebes Phryne a harlot promised that she would at her owne charges repaire them againe so that the Citizens would suffer this title to bee grauen vpon the gate Alexander hath throwne them downe but Phryne hath raised them vp z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. The case is quite contrary here Eue hath ouerthrowne not onely Thebes but euen all mankinde Christ hath at his owne cost and charges repaired and built vs vp againe Therefore wee must graue this title vpon the Crosse of Christ Eue hath throwne vs downe but Christ hath raised vs vp Eues tree of knowledge of good and euill hath throwne vs downe but Christs tree of life hath raised vs vp Nay I will be bold to say yet more What is that Marry this That as far as the tree of life excelleth the tree of knowledge of good and euill so farre the crosse of Christ excelleth the tree of life I know well many will muse maruell much what I meane to say so And some perhaps will scarce beleeue it is true which I say Neuerthelesse most Christian

Neponthes and faith s Reu. 21.4 Bee of good cheere there shall bee no more sorrow neither crying neither death neither paine for the first things are past And the water of the word of God is that fountain Lethe which when wee come to drinke of it speakes to vs as it were in this sort t Esay 43.18 Remember not the former things neither regard the things of old For as they which die cloth doe not immediately change one contrary into another but first turne a white into an azure and then make a puke of it So we can neuer hold coulour as a good puke except first our white be turned into an azure that is as Lyrinensis saith u Donec dediscimus bene quod didicimus non bene c. 15. except first we do well to Forget that which wee did ill to get except first we do happily vnlearne that which wee did vnhappily learne And like as they which worke in wax cannot frame any new impression in it till the old be defaced x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. E. 1. p. 208. so the image of Caesar the Prince of this world the diuell must first bee defaced before the image of Christ can bee formed in vs. For this image of Christ as Clemens testifieth y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prot. p. 5. is seene onely in them which Forget the hill of Helicon and dwell in mount Syon Wherefore though thou haue had a bloudy issue twelue yeares yet thine issue being now stopt Forget all bloudinesse z Marke 5.25 though thou haue had a crooked body eighteene yeares yet thy body being now straightned forget all crookednesse a Luk. 13.11 though thou haue had blind eyes yet thine eyes being now cleered forget all blindnesse in seeing the truth b Marke 10.5 though thou haue had deafe eares yet thine cares being now opened forget all deafenesse in hearing the word c Mark 7.34 though thou haue had a dry hand yet thy hand being now restored forget all drinesse and niggardlinesse with men d Mat. 12.10 though thou haue had a lame foote yet thy foote being now recured forget all limping and haulting with GOD e Act. 14.8 though thou haue beene dead and buried in the graue foure daies as Lazarus was yet being now receiued forget all deadnesse in sin f Iohn 11.39 though thou haue been possessed and tormented with seuen diuels as Mary Magdalen was yet being now deliuered renounce the deuill and all his workes g Luke 8.2 and forget all thy wicked workes which are behind thee h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Nas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea and all thy good workes also For if thee forget them then will God remember them The Patriark Abraham was content for Gods pleasure to sacrifice his sonne Isaac i Gen. 22.16 But as soone as hee had done hee forgets it Therefore God remembers it and sets downe euery seuerall circumstance of it By mine owne selfe haue I sworn saith the Lord because thou hast don this thing There is the general But what thing The particular followes And hast not spared yea not thy seruant but thy sonne nay not onely thy sonne but thine onely sonne and hast not spared thine onely sonne therefore I will surely blesse thee That good woman k Luk. 7.42 gaue Christ louing and friendly entertainement But as soone as she had done she forgets it Therefore Christ remembers it and amplifies it from point to point He turned to the woman and said to Simon Seest thou this woman when I came to thy house thou gauest mee no water for my feet but shee hath washed my feet with the teares of her eies and wiped them with the haires of her head Thou gauest mee no kisse but she since the time I came in hath not ceased to kisse my feete My head with oile thou didst not annoint but shee hath annointed my feet with ointment Lo yee how true it is which I said before that if wee remember our good workes then God will forget them but if we forget them then God will remember them yea and he will reward them when we haue forgotten them If wee wage warre with God l Luke 14.31 and thinke to ouercome him with ten thousand of our good deeds then wil he like a puissant Prince bring forth into the field a huge Army of our sinnes twenty thousand of our sins against vs with twenty thousand of our sins will easily ouerthrow ten thousand of our good deeds and so finally confound vs. But if on the other side wee can bee content to forget all our good workes and to strow our best garments and our most flourishing branches at Christs feete m Math. 21.8 and to cast downe our very crownes before the throne of the Lambe n Reu. 4.10 then he will be a right Lambe indeed he will not fight with vs but he wil crowne vs with honour glory Almighty God appointed his people not to sheare the first borne of the sheep o Deut. 15.19 The first born of the sheep are the best of our good workes These we must not sheare nor lay naked and open to the view and knowledge of all men but forget them and hide them vnder the fleece of silence and keepe them secret to our selues So Ioseph whom God did leade as a sheepe p Psal. 80.2 hauing a first borne did not sheare this first borne of the sheepe but called him Manasses that is forgetfulnesse of those things which were behinde when God had now answered the desires of his heart q Eccles. 5.19 The faithfull speaking to Christ say thus wee will make for thee borders of gold guilt with siluer r Musenulas aureas vermiculatas argento Can. 1.10 This is quite contrary to the fashion of the world The fashion of the world is to guild siluer with gold and to put the best side outward But the faithfull guild gold with siluer and put the best side inward So Moses hauing a glorious countenance did not set it out to the shew but did forget it and couered it with a vaile s Exod. 34.33 Now a glorious countenance couered with a vaile what is it else but a border of gold guilt with siluer but we we alas for the most part haue such base minds that we are scarce worth the ground wee goe vpon Wee doe not guild our borders of gold with siluer but wee sheare the first borne of our sheepe We do not cast downe our garments and our branches and our crownes before the throne of the Lambe but wee warre against God with ten thousand of our good workes Or rather indeed which of vs all can muster together so many good workes to fight for him Nay if we haue done one thing well or one time well we think all is well we 〈◊〉 do no more wee haue done good enough and

must meditate and looke to his teaching at the dore of action hee must goe forth to his doing Leuit 11.4 Threfore by the olde lawe all those beasts are accounted vnclean that chew the cud but diuide not the hoofe which lawe was not made for beasts but for men To admonish vs that all they are vncleane in the sight of God which chewe the cudde by meditating of his word to teach it and yet diuide not the hoofe by following the same to doe it When Gedion went to warre against the Madianites Iud. 7.6 he sent home againe those souldiers which kneeled down to lappe water and tooke those only with him which lapt out of their hands Because indeede they are not fit to be soldiours in Christs campe which haue mouthes to say somewhat but no hands to do any thing For if they haue no hands to helpe themselues much lesse to hurt their enemies And looke how these Souldiers did put their hands to their mouth in like sort the wise woman putteth her fingers to the distaffe Now there is a great resemblance betweene the distaffe and the tongue For as a thread either longer or shorter is spun off from the distaffe so from the tongue a speach Therefore he may be said to put his fingers to the distaffe Prou. 31.19 which puts his doing to his teaching and doeth that which hee teacheth Our Sauiour speaking to his Spouse saies thus Let me see thy sight let me heare thy voice As if he should say Let me not onely heare a voice of of thy teaching but also see a fight of thy doing Let me see thy sight let me heare thy voice Eum eligas magistrum quem magis ad●iteris cum videas quam cum audias Whereupon Senec● saies fitly Be sure thou imitate him aboue all other whome thou maist 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 Phil. 4.9 and seene in him His teaching they had heard of him his doing they had seene in him Act. 7.22 So Moses was mightie in words and in deedes Not mighty in words and weake or no body in deedes but mighty in both in words and in deedes Numb 7.8 in teaching and in doing So Aarons rod brought forth blossomes and almonds Now as almonds are the fruit of blossomes in like sort doing is the fruit of teaching So the Baptist was a shining and a burning light Ioh 5. ●5 He shined in knowledge which made him able to teach well hee burned in zeale which made him willing to doe well So Dauid saies Establish me with thy free spirit Psal 51.12 then shall I teach thy way vnto the wicked He did not onely teach others the way of God but also he was established with the free spirit of God to doe well himselfe So Titus was an example of good workes Tit. 2.7 and vncorrupt doctrine Vncorrupt doctrine is teaching well good workes is doing well How then was he an example of good workes and vncorrupt doctrine Clemens Alexandrinus makes the answer Teaching as he did and doing as he taught he was an example of good workes and vncorrupt doctrine And so must euery 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 lauer but also a base hee must with Iob not onely bind the book to his head but also beare it vpon his shoulders he must with Simeon not only be a cypres tree but also an oliue tree he must with Noah make him not only a window but also a dore he must with those cleane beasts not onely chewe the cudde but also diuide the hoofe he must with those valiant Soldiers not only bow down his knees but also lift vp his hands to lap water he must with the wise woman not only haue a distaffe but also puts his fingers to it he must with the Church not onely let Christ heare his voice but also let him see his sight euē as Pauls excellent vertues were not only heard of him but also seen in him euē as Moses was mightie not only in words but also in deeds euen as Aarons rod did beare not onely blossoms but also almonds euen as Iohn Baptist was a light not onely shining but also burning euē as king Dauid was a prophet not only teaching others but also established with grace himself euen as Titus was an example not onely of vncorrupt doctrine but also of good workes The summe of all is this The sincere seruant of God must not onely teach well but also DOE well For He that both doeth and teacheth the same shall bee called great in the kingdome of heauen Now then beloued let vs blush and be ashamed that euen the verie Gentiles should goe before vs in this point So●iades a heathen man could say thus much Better done then said A good thing if thou knowe it doe it It is written of Iulius Caesar that he neuer said to his souldiers Ite but Venite he neuer said Goe ye yonder but Come ye hither I will goe with you nay I will go before you And so saves our heauenly Captaine and conquerour Iesus Christ not Ite but Venite Come vnto me all ye that labour and learne of me because I am meeke and humble in heart Hee saies not because I talke of my humilitie but because I am humble because I shewe the practise of it continually in my selfe I saies he came downe from heauen to earth I left my Fathers bosome and tooke a traytors kisse to teach all men true humilitie Therefore there is no teacher to me there is no master to me Learne of me because I am meeke 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 Lambe For tell me I pray you if it be no trouble to you tell me what is the reason thinke you why so many Preachers in their Churches so many masters in their families seeke to redresse abuses striue against sinnes and yet preuaile 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 sharpe and cuts deepe on the teaching-side but it is blunt and hath no edge at all on the doing side Whereas if we would fight against vngodlines with this two-edged sword both by teaching and doing we should soone cut downe sinne in such sort as it should neuer bee able to stand out against vs. Therefore Dauid beeing readie to reforme many things among his people saies in one of the Psalmes Bonitatem scientiam doceme O Lord giue me goodnesse knowledge Goodnes that I may do well and Knowledge that I may teach well For I am sure saies

oft enough Yea if others do not commend vs also wee doe so wonderfully please our selues in it that we are ready presently to praise our selues for it But heere we may all of vs learne true humility t Humilitas animis sublimitas Christiani L●o. which is true magnanimity of S. Paul Paul had a most noble and most stately heart higher then the very poles of heauen it selfe All that euer hee had done hitherto or could doe he thinkes too little nay he counts it nothing He was not a whit inferior to the very chiefest Apostles u 2 Cor. 12.11 yet hee forgets it Hee laboured more then they all x 1 Cor. 15.10 yet hee forgets it Hee spake with tongues more then they all y 1 Cor. 14 18. yet hee forgets it Hee had care of all the Churches z 2 Cor. 11.28 yet hee forgets it Hee fought with beasts at Ephesus a 1 Cor. 15.32 yet hee forgets it Hee troad satan that vile beast vnder his feet b Rom. 16.20 yet hee forgets it He spake wisdome among them that are perfect c 1 Cor. 2.6 yet he forgets it He was rapt vp to Paradise into the third heauen where he first learned that among the Angels which afterwards hee taught amongst men d 2 Cor. 12.4 yet hee forgets it All this is nothing with him All this 〈◊〉 forgets and saith I FORGET THAT VVHICH IS BEHIND This is the second degree to perfection TOuching the third he saith I stand not still but I ENDEVOVR MY SELFE TO THAT VVHICH IS BEFORE S. Bernard writing to Haimericus Chancelor of Rome in his very first salutation wisheth him e Quae retro sunt obliuisci ad ea quae ante sunt Apostolum sequi Ep. 15. to forget those things which are behind and to follow the Apostle to those things which are before Which no man can do that either stands still or is idle Wherefore Hermes saith generally Nothing in the whole world is altogether idle f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 11. The wise man hath allowed a time for euery thing else but for idlenesse he hath allowed no time Moses Arke had rings barres within the rings g Exod. 24.14 to signifie that it was not made to stand still but to bee remoued from place to place Iacob ● ladder had staues h Gen. 28.12 vpon which he saw none standing still but all either ascending or else descending by it Asend you likewise to the top of the ladder to heauen there you shall heare one say My Father doth now work and I work also Wherupon Basil noteth that king Dauid hauing first said Lord who shall dwell in thy tabernable addes then i Psal. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not he that hath wrought righteousnesse heretofore but he that doth now worke righteousnesse euen as Christ saith My father doth now worke and I worke also Descend you likewise to the foote of the ladder to the earth and there you shall heare that fig-tree accursed which did beare leaues and no fruit Whereupon Theophylact noteth that Iohn Baptist hauing first said The axe is laid to the roote of the Tree addes then k Mar. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not euery tree that hath not brought forth goodfruit heretofore but euery tree that doth not now bring forth good fruit shall be cut downe euen as that fruitlesse fig-tree was cut downe and cast into the fire Therefore we must so walk as God seeing our continuall fruitfulnes may say of vs I see men walking like trees l Marke ● 24 Men walke like trees when as men are neuer idle but alwaies abounding in the worke of the Lord m 1 Cor. 15.58 As the tree of life euery month bringeth forth twelue manner of fruits n Reu. 22.2 For so Christ said vnto him whom hee healed o Mark 2.10 Take vp thy bed and walke Hee saith not Take vp thy bed and stand still like a stone but take vp thy bed and walke like a tree Otherwise to them whom he found standing still he said in his wrath and in his sore displeasure why stand yee stil all the day idle why are ye like Moab setled vpon your l●es p Ier. 48.11 and not powred from vessell to vessell we must make account to giue account for euery idle word wee speake q Mat 12.36 And much more then for euery idle houre wee spend Hee hath called the time against mee saith Ierusalem r Lam. 1.15 So that for the very time which wee haue contemned wee shall be condemned and for euery day which wee haue spent idely wee shall be shent seuerely The Israelites were commanded not once in a weeke or once in a moneth but euery day to gather Manna except only the sabboth day s Exod. 16.26 To teach them and all vs that till wee come to the Sabboth of our euerlasting rest in heauen we must neuer stand still but euery day bee doing somewhat Wherefore Apollos posey was this Let no day passe without a line t Nulla dies s● n● linea Be sure euery day thou do some good then draw one line at the least According to that u Esay 28.10 Line vpon line line vpon line And Pythagoras posey was this x Chaeneci ne insideas Sit not still vpon the measure of corne Do not looke to eate except thou sweare for it According to that y 2 Thes. 3.10 He which will not worke let him not eate In my Fathers house saith Christ are many mansions z Ioh. 14.3 So that no man may sing his soule a sweet requiem saying with that cormorant in the Gospell Soule take thy rest For in heauen onely which is in our Fathers house there are many mansions to rest in In this world which is out of our fathers house there are not many mansions no not any mansions to rest in but onely vineyards to worke in We are come saith the Authour to the Hebrewes a Heb. 12.13 to the spirits of iust and perfect men in heauen So that no man may sue out for himselfe a Quietus est saying with the Church of Laodicea I am rich and haue enough For in heauen onely are the spirits of iust and perfect men which are rich and haue enough In this world wee must neuer thinke we are rich but we must alwaies be poor in spirit we must neuer think we haue enough but we must alwaies hunger and thirst after righteousnes Wherfore if thou haue a talent c Luke 19.20 put it not into a napkin but into the bancke if thou light a candle d Marke 4.21 set it not vnder a bushel but vpon a candlestick If thou build a citie e Math. 5.14 place it not vnder a dale but vpon a hill if thou seeke Christ f Can. 3.1 seek him not in thy bed but in the gardē Lie not stil Sit not