Trueth neuer speake it of vs that wee haue the Booke of the Lord in our Hands not the doctrine in our Consciences That wee haue Gods Seales yet vn-marked Soules That De virtutibus vacui loquimâ—â— Wee speake of the Graces wee haue not It was once spoken of Greece in regard of the ruines â—ea of the vtter extinction for Etiam periere ruinae Grâ—ciam in Graecia quaerimus non inuenimus Wee seeke for Greece in Greece and can not find it Let it neuer be sayd of vs in respect of our recidiuall disobedience Angliam in Anglia quaerimus et non inuenta est Wee seeke that famous Church of England in England and finde it not Many loue to liue within the circumference and reach of the Gospell because it hath brought Peace and that Peace Wealth and that Wealth Promotion But if this Health or Quiet might be vpheld or augmented by that Romane Harlot they would be ready to cry Great is Diana of the Ephesians and Christ might lodge long enough at Bethleem ere they would goe to visite him Our liues too prodigiously begin to pretend this But O faxit Deus vt nullum sit in omine pondus And for our selues Bel. Let vs not like the Priestes direct others to a Sauiour and stay at home our selues nor like the Trumpeter that encourageth others to the Battaile against the enemies of God and our saluation Nihil ipse nec ausus nec potuit our selues being Cowards and giuing neuer a stroke It is not enough to tell the people of a Sauiour in Bethleem Opus est etiam praeitione aut saltem coitione et pari congressu Wee must goe before them or at least goe with them For this cause I commend the Fayth of these Magi Seeing the Priestes doctrine concurres with the Starres dumbe direction though Herod will not leaue his Court nor the Scribes their ease nor the People their trades yet these men will goe alone to Christ. When thou art to imbrace Religion it is good going in company if thou canst get them for the greater blessinges â—alles vpon a multitude but resolue to goe though alone For thou shalt neuer see the Lord Iesus if thou tarry till all Ierusalem goe with thee to Bethleem WEe haue heard their Aduent or Accesse listen to the Euent or Successe They saw the young Child with Mary his Mother God hath answered the desire of their hearts they had vndertooke a long Iourney made a diligent inquirie no doubt their Soules longed with Simeon to see their Sauiour Loe he that neuer frustrates the faythfull affection giues abundant satisfaction to their hopes They saw the young Child with Mary his Mother Obserue Whom With whom Where they saw him Whom The young Child Meditate and wonder The Ancient of dayes is become a young Child The Infinitely great is made Litle The sustainer of all things Suckes Factor terrae factus interra Creator coel creatussub coelo He that made Heauen and Earth is made vnder Heauen vpon Earth The Creator of the world is Created in the world Created Litle in the world they saw the young Child With whom With Mary his Mother Mary was his Daughter is she now become his Mother Yes he is made the Child of Mary who is the Father of Mary Sine quo Pater nunquam fuit sine quo mater nunquam fuisset Without whom his Father in Heauen neuer was without whom his Mother on Earth had neuer beene Where It is euident in S. Lukes Gospell they found him lying in a Cratch He who sits on the right hand of the Maiestie on high was lodged in a stable He that Measures the Waters in his Fist and Heauen with a Spaâ—ne was now Crowned in a Manger and swadled with a few Ragges Here they finde neither Gard to defend him nor tumults of people thronging to see him neither Crowne on his Head nor Scepter in his hand but a young Child in a Cratch hauing so litle externall glory that they might haue saued their paine and seene many in their owne Countrey farre beyond him Our instruction hence is that God doth often strangly and strongly exercise the Fayth of his that their perswasion may not be guided Oculis but Oraâ—ulis by their Sight but his Word The eye of true Fayth is so quicke sighted that it can see through all the Mistes and Fogges of difficulties Hereon these Magi doe confidently beleeue that this poore Child lying in so base a manner is the great King of Heauen and Earth The fayth of man that is grounded on the promises of God must beleeue that in prison there is libertie in trouble peace in affliction comfort in Death life in the Crosse a Crowne and in a Manger the Lord Iesus The vse of this teacheth vs not to be offended at the basenesse of the Gospell lest we neuer come to the Honour to see Iesus It was an argument of the Deuils breaching Haue any of the Rulers or Pharises beleeued on him The great the learned the wise giue him no crâ—dence But this people that knoweth not the Law is Cursed None but a few oâ— the rascall companie follow him 〈◊〉 hereof Simeon resolued his mother Mary 〈…〉 set for the fall as well as the risiâ—g againe of many 〈…〉 for a Signe which shall be spoken against He should 〈…〉 but woe vnto them that so esteemed 〈…〉 to worke his will by 〈…〉 should apply a medicine contrary to 〈…〉 of the patient he would haue litle 〈…〉 the disease But such is Gods mâ—raculous working that he subdues Crownes to a Crosse ouercomes 〈…〉 pouertie ouerthrowes the 〈◊〉 of the 〈◊〉 by 〈◊〉 Folishnesse of the Spirit and sets knees a 〈…〉 in a Manger YOu see their Accesse and the Euent or Successe which poynts determine their Direction Let vs come to their Deuotion Herein wee shall find a triplicitie to follow the method of Augustines Glosse Adorant corporibus vencrantur officijs honorant muneribus Christ had bestowed on these Magi three sorts of giftes Goods Corporall Spirituall Temporall And all these in a deuout thankefulnesse they returne to Christ. In Falling downe they did honour him with the Goods of the body In Worshipping him with the gifts of the Minde In Presenting to him guiftes Gold Frankincense Mirrhe with the goods of the World The Body and Minde I will knit togeather They fell downe and worshipped him It is fitte they should be partners in repentance that haue been confederates in sinne It is questioned whether in transgressing the body or the soule be most culpable I am sure either is guiltie It is all one a man that wants Eyes carries a man that wants Feete the lame that cannot goe spies a Bootie and tels his blind Porter of it that cannot see Hee that hath Eyes directes the way hee that hath Feet trauels to it but they both consent to steale it The Bodie without the Soule wants Eyes the Soule without the Body wants
Tents intend not a long dwelling in a place They are mouables euer ready to be transferred at the occasion and will of the Inhabiter Hebr. 11. Abraham dwelt intents with Isaac and Iacob the heires with him of the same Promise The reason is added For hee looked for a Citie which hath foundations whose builder and maker is GOD. These Saints studied not to enlarge their barnes as the rich Cosmopolite Luke 12. or to sing Requiems to their soules in the hoped perpetuity of earthly habitations Soule liue thou hast enough laid vp for many yeares Foole he had not enough for that night They had no thought that their houses should continue for euer and their dwelling places to all generations thereuppon calling their lands after their owne names God conuinceth the foolish security of the Iewes to whom hee had promised by the Messias to be purchased an euerlasting royalty in heauen by the Rechabites who built no houses but dwelt in Tents as if they were strangers ready on a short waâ—ning for remouall The Church esteemes Heauen her home this world but a Tent. A Tent which we must all leaue build we as high as Babel as strong as Babilon When wee haue fortified combined feasted death comes with a Voyder and takes away all Dost thou thinke to raigne securely because thou closest thy selfe in Cedar Friends must part Ionas and his gourd Nebuchadnezzar and his pallace the couetous churle and his barns Arise and depart for this is not your rest Though you depart with griefe from Orchards full of fruits grounds full stocked houses dightly furnished purses richly stuffed from musicke wine iunkets sports yet goe you must goe euery man to his owne home Hee that hath seene heauen with the eye of Fath through the glasse of the Scripture slippes off his coate with Ioseph and springs away They that liued thrice our age yet dwelt in Tents as Pilgrims that did not owne this world The shortnesse and weakenesse of our dayes strengthens our reasons to vilipend it The world is the field thy body the Tent heauen thy free-holde The world is full of troubles windes of persecutions storms of menaces cold of vncharitablenesse heate of malice exhalations of prodigious terrours will annoy thee Loue it not Who can affect his owne vexations It is thy through-fare God loues thee better then to let it be thy home Euery misery on earth should turne our loues to heauen God giues this world bitter teats that wee might not sucke too long on it Satan as some doe with rotten nutmegs guildes it ouer and sends it his friends for a token But when they put that spice into their broth it infects their hearts Set thy affections on heauen where thou shalt abide for euer This life is a Tent that a Mansion In my Fathers house there are many mansions This casuall that firme a kingdome that cannot be shaken This troublesome that full of rest This assuredly short that eternall Happy is he that heere esteemes himselfe a Pilgrim in a Tent that hee may bee heereafter a citisen in a stable kingdome 2. Their frugallitie should not passe vnregarded Heere is no ambition of great buildings a Tent will serue How differ our dayes and hearts from those The fashion is now to build great houses to our lands till wee leaue no lands to our houses and the credite of a good house is made not to consist in inward hospitality but in outward walls These punkish out-sides beguile the needy Traueller hee thinkes there cannot be so many roomes in a house and neuer a one to harbour a poore stranger or that from such a multitude of chimneis no meate should be sent to the gates Such a house is like a painted whoore it hath a faire cheek but rotten lungs no breath of charity comes out of it We say frustra fit per plura quod fieri potest per pauciora What needes a house more roomes then there is vse for A lesse house and more hospitablenesse would doe a great deale better Are not many of these glorious buildings set vp in the curse of Iericho the foundation laid in the blood of the eldest the poore the walls reared in the blood of the yoongest the ruine of their owne posterity This was one of the Trauellers obserued faults in England camini mali that we had ill clockes and worse chimneis for they smoaked no charity We see the Precedent the application must teach vs to Deale plainely Here is commended to vs Plainesse in Meaning Demeaning Which instructs vs to a double concord and agreement In Meaning betwixt the heart and the tongue In Demeaning betwixt the tongue and the hand In Meaning THere should be a louing and friendly agreement betweene the heart and the tongue This is the minds herald and should onely proclaime the senders message If the tongue be an ill seruant to the heart the heart will be an ill maister to the tongue and Satan to both There are three kindes of dissimulation held tolerable if not commendable and beyond them noâ—e without sinne 1. When a man dissembles to get himselfe out of danger without any preiudice to another So Dauid fained himselfe madde to escape with life So the good Physician may deceiue his patient by stealing vppon him a potion which he abhorreth intending his recouerie 2. When dissimulation is directly aymed to the instruction and benefite of another So Ioseph caused the money to bee put in his brethrens sackes thereby to worke in them a knowledge of themselues So Christ going to Emaus with the two Disciples made as if he would goe further to try their humanity 3. When some common seruice is thereby performed to the good of the Church Such are those stratagems and policies of warre that carry in them a direct intention of honesty and iustice though of hostillity as Iosuah's whereby he discomfited the men of Ai. Further then these limits no true Israelite no Plaine-Dealing man must venture Plato was of opinion that it was lawfull for Magistrates Hosium vel Ciuium causa mentiri to lie eyther to deceiue an enemy or saue a citisen I might against Plato set Aristotle who sayth expresly that a lie in it selfe is euill and wicked And another Philosopher was wont to say That in two things a man was like vnto God in bestowing benefites and telling the truth Nor will we inferre with Lyranus because there is a Title in the Ciuill Law De dolo malo of euill craft that therefore it is graunted there is a craft not euill But let vs know to the terrour of lyers that the deuill is the father of lying and when hee speaketh a lie hee speaketh of his owne And beyond exception they are the words of euerlasting veritie No lie is of the truth Therefore into that heauenly Hierusalem shall enter none that workes abhomination or maketh a lie A lie must needes be contrary
resemblance of the Trinity vncreate For as there the Sonne is begotten of the Father and the holy Ghost proceedes from them both so heere a true faith begets a constant hope and from them proceedes Charity Thus is Gods Temple built in our hearts sayth August The foundation whereof is Faith Hope the erection of the wals Charity the perfection of the roofe In the godly all these three are vnited together cannot bee sundred Wee beleeue in Gods mercy wee hope for his mercy and we loue him for his mercy Faith sayes there are good things prepared Hope sayes they are prepared for me Charity sayes I endevour to walke worthy of them So that what good Faith beleeues shall bee Hope expects for her selfe and Charity aymes at the way to get it by keeping the commandements Faith apprehends both reward and punishment Hope onely lookes for good things for our selues Charity desires the glory of God and the good of all our Brethren The second degree giues way to the third last best the Superlatiue But the greatest of these is Charity Time will not afforde mee to answere all the obiections which subtill wits haue inconsequently deduced from these words Neyther were it to other purpose then to write Iliades after Homer they haue been so soundly and satisfyingly answered already I will only mention two and but report a responsiue Solution 1 The principall promises are made to beleeuers Whosoeuer beleeues and is baptized shall bee saued So no lesse a promise is made to Louers Rom. 8. All things shall worke together to the best to those that loue God c. God sayth the Psalmist is neere to those that call vpon him Hee is close by all those that suffer for him but he is within those that loue him Heere is Prope â—uxta Intus This same Intra within is of the highest degree 1. Ioh. 4. God is loue and hee that dwelleth in loue dwelleth in God and God in him O vnspeakable felicity 2 If Charity be greater then faith then is not man iustified by faith onely Inconsequent illation Saint Paul commends not loue for the vertue of Iustification it may fayle in that particular action yet receiue no impeachment to the excellency of it By demonstration A Prince doth excell a peasant shall any man therefore inferre that hee can plow better or haue more skill in tillage A Philosopher doth excell a Mechanicke though he cannot grinde so well as a Miller or lim so cunningly as a Painter A man is better then a beast who but a mad-man will therefore conclude that hee can runne faster then a horse draw more then an oxe or carry a greater burden then an Elephant Though he fayle in these particular arts yet none will deny but hee is better then a beast The truth is that in FÃ ith stands originally our fellowship with God Into that hand he powreth the riches of his mercy for salvation and were the actions of Charity neuer so great and foolishly thought meritorious yet if not the effects of a true sauing Faith they are lost and a man may for his Charitie goe to the Deuill And though they would plead from the forme of the last iudgement Math. 25. that God accepts men to life for their deeds of Charitie feeding clothing releeuing Yet the Scripture fully testifies that God neither accepts these nor our selues for these further then they are the effects of a true faith Our persons being first iustified by faith in Christ then God will crowne our works Yet a Christian must worke for no nudifidian so well as no nullifidian shall be admitted into heauen Therefore sayth the Apostle Faith worketh by loue For Faith is able to iustifie of it selfe not to vorke of it selfe The hand alone can receiue an Almes but cannot cut a peece of wood without an axe or some instrument Faith is the Christians hand and can without helpe receyue Gods giuen grace into the heart but to produce the fruits of obedience and to vorke the actuall duties required it must haue an instâ—ument adde Loue to it and it worketh by loue So that the one is our Iustification before God and the other our Testification before men Wherein then consists this high transcendency of Charity In two priviledges incommunicable to Faith and Hope Latitude and Perpetuity 1. For Latitude Loue is the greatest Faith and Hope are restrayned within the limits of our particular persons The iust man liues by his owne faith and hopes good to himselfe but Loue is like the Vine which God brought out of Egypt and cast out the heathen to plant it which couereth the mountaines with the shadow of the boughes spreads the branches vnto the sea and the riuers It is like the Sunne in the skie that throwes his comfortable beames vpon all and forbeares not to warme euen that earth that beareth weeds Loue extends to earth heauen In heauen it affecteth God the Maker and mover the Angels as our Guardians the triumphant Saints for their pious sanctitie On earth it imbraceth those that feare the Lord especially it wisheth conversion to those that do not it counsels the rich it comforts the poore it reverenceth superiors respecteth inferiors doth good to friends no evill to foes wisheth well to all This is the latitude of Charity The property of faith is to receyue into it selfe the property of loue to lay out it selfe to others So that faith hath but narrow limits but the extent of Loue is vniversall not bounded with the world Faith beleeues for thy selfe but Charity deriues driues the effects of thy faith to others Thy faith relieues thy self thy charity thy brother 2. For perpetvity and continuance Faith laies hold on Gods gracious promise for everlasting salvation Hope expects this with patience but when God shal fulfil his word vs with ioy then Faith shall be at an end hope at an end but Loue shal remain between God vs an everlasting bond Therefore sayth the Apostle Now abideth faith c. Now. Now three then one and that is Charity When wee haue possession of those pleasures which we hoped and beleeued what longer vse is there of Faith or Hope But our loues shall not end with our liues Wee shall euerlastingly loue our our Maker Saviour Sanctifier Angels Saints where no discontent shall breed any iarre in our Halleluiahs If the vse of loue bee so comfortable on earth what may wee thinke it will be in heaven Thus sayth Chrysost Onely loue is eternall Now Faith and Hope hold vp the hands of Charity as Aaron and Hur helde vp the hands of Moses but then their vse and office shall cease Tunc non erit spes quando erit spes Hope shall not bee when the thing hoped is Hope shall bring in possession possession shall thrust out Hope Therefore sayth Augustine is Charity greater Et si non propter eminentiam tamen propter permanentiam If not for the excellency yet for
THE SACRIFICE OF Thankefulnesse ¶ A Sermon preached at Pauls Crosse the third of December being the first Aduentuall Sunday Anno 1615. By THO. ADAMS Bern. in Cant. Serm. 35. Gratiarum cessat decursus vbi recursus non fuerit Whereunto are annexed Fiue other of his Sermons preached in London and else-where neuer before Printed The Titles whereof follow in the next Page LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Pauls Church-yard at the Signe of the Holy Lambe 1616. ⧠The Titles of the Fiue Sermons 1. Christ his Starre or the Wise mens Oblation Math. 2. verse 11. 2. Politicke Hunting Genesis 25. verse 27. 3. Plaine-Dealing or a Precedent of Honesty Genesis 25. verse 27. 4. The Three Diuine Sisters 1. Cor. 13. verse 13. 5. The Taming of the Tongue Iam. 3. verse 8. ⧠To the Right Worshipfull Sir Henry Mountague Knight the Kings Maiesties Serieant for the Law and Recorder of the Honourable Citie of London Worthy Sir WHere there is diuersitie of helpes leading to one Intention of good the variety may well be tolerated Who findes fault with a Garden for the multitude of flowers You shall perceiue heere different kinds whereof if some to some seeme bitter there is none vnwholesome It takes fire at the Altar of God and beginnes with the Christians Sacrifice the flame wherof by the operation of the blessed Spirit may both enlighten the vnderstanding and warme the affections of good men and in others consumingly waste the drosse and rust of sinne which must eyther be purged by the fire of Grace heere or sent to the euerlasting fire to be burned The Wisemens Oblation seconds it what is formerly commaunded in Precept is heere commended in Practise The Politicke Hunters of the world are discouered and Plaine-Dealing encouraged One almost forgotten vertue Charitie is praised and a busie vice is taxed In all is intended Lux Scientiae Pax Conscientiae Peccati ruina aedificatio Iustitiae Your noble endeuours are obserued by all eyes to bee distinguished into this method from your vertues there is a resultance of shining Light to information from your Office to reformation of others Goe forward so still to menage your Place in that honourable Citie and let the fire of correction eate out the rust of corruption You may punish euen whiles you pitie The good Magistrate like a good Chirurgion doth with a shaking hand search vlcers more earnestly desiring Non inuenire quod quaerit quà m inuenire quod puniat The God of mercie and saluation wrappe vp your soule in the bundle of Life and when the Lust of the earth shall to the Dust of the earth fixe you in the blessed Orbe of Glory Your Worships in all faithfull obseruance THO. ADAMS Ad Lectorem Senec. epist. 59. Cupio si fieri potest propitijs auribus quid sentiam dicere sin minùs dicam iratis THE SACRIFICE OF THANKFVLNESSE Psal. 118. 27. God is the Lord which hath shewed vs Light bind the Sacrifice with Cords euen vnto the Hornes of the Altar THE first and the last wordes of this Psalme are O giue thankes vnto the Lord for hee is good because his mercy endureth for euer Thankesgiuing is the prescript and the postscript Hee that is Alpha and Omega the first and the last requires that our beginning and ending should be Prayse to the Lord. You see the head and the foote the bulke body members are not dissonant There is scarce any Verse in the Psalme that is not either an Hosanna or an Halleluia a prayer for mercie or a praise for mercie I haue singled out one let it speake for all the rest God is the Lord that hath shewed c. Heere is somewhat receiued somewhat to be returned God hath blessed vs and wee must blesse God His Grace and our Gratitude are the two Lines my Discourse must runne vpon They are met in my Text let them as happily meete in your Hearts and they shall not leaue you till they bring you to Heauen The summe is God is to be Praysed The particulars are Wherefore hee is to be Praysed Wherewith hee is to be Praysed Wherefore God is the Lord that hath shewed vs light Wherewith Binde the Sacrifice with Cords euen vnto the Hornes of the Altar In the For what we will consider the Author his Blessing The Author God is the Lord. His Blessing That hath shewed vs Light The Lord the Light The Author is called God and Lord which lead vs to looke vpon his Goodnesse Greatnesse GOD and Good LOe I begin with him that hath no Beginning but is the Beginning of all other Beeinges God And would onely tell you for I must not loose my selfe in this Mysterie that this God is Good In himselfe Goodnesse Good to vs. Psal. 100. The Lord is Good his mercie is euerlasting He is True Life saith August A Quo aucrtâ—â— cadere in Quem conuerti resurgere in Quo manere vinere est From Him to turne is to fall to Him to returne is to rise in Him to abide is to liue for euer Dauid in the 59. Psalme calls him his Mercie Deus meus misericordia mea my God my Mercie Whereupon Augustine sweetely discourses If thou hadst sayd my Health I know what thou hadst meant because God giues health If thou hadst sayd my Refuge I vnderstand because thou fliest vnto him If thou hadst said my strength I conceaue thy meaning because he giues strength But Misericordiamea quid est Totum quicquid sum de misericordia tuá est My Mercie What is it I am by thy Mercie whatsoeuer I am Bernard would haue vs speake of God in abstracto not onely to call him Wise Mercifull good but Wisedome Mercie Goodnesse Because the Lord is without accidents at all For as hee is most Great without quantitie so he is most Good without qualitie Nil habet in se nisi se He hath nothing in him but himselfe God then being Good not onely formaliter good in himselfe but also effectiuè good to vs teacheth vs to loue him Wee should loue goodnesse for it owne sake but when it reflects vpon vs there is a new inuitation of our loue The LORD WEe haue heard his Goodnesse listen to his Greatnesse In this Title we will consider his Maiestie as wee did in the other his Mercie Lord implies a great State â— the Title is giuen to a great man vpon earth But if an earthen Lord be great Quantus est Dominus qui Dominos facit How great is the Lord which makes Lords yea and vnmakes them two at his pleasure This is an absolute and independant Lord. 1. Cor. 8. There may be many Gods and many Lords But this is Ille Dominus The Lord or that Lord that commaunds and controlls them all They are Domini titulares this is Dominus tutelaris They are in title and name this in deed and power There are Many
Altar but the Iustice of God shall Binde you from his mercie Though you may repent which if you restore not is impossible and your restitution is improbable yet for the present the Deuill hath Eleuen poynts of the Law against you that is Possession 5. Lastly some 1. Binde 2. The Sacrifie 3. With Cordes 4. To the Altar 5 But not to the Hornes of the Alter These are deficient in a spetiall degree of Deuotion Fayth They haue many good morall vertues but they want that which should make both their vertues and themselues acceptable to God Fayth in his Sonne Iesus Christ. It is a vaine Deuotion whence this is excluded The Law finds no workes righteous But Quod Lex operum minâ—â—do imperat Lâ—x sâ—dei credendo impeâ—rat What the Law of Workes commanded with the threatning the Law of Faith obtaines by beleeuing Affie we then the merites of our blessed Sauiour who is our only Reâ—uâ—e and take fast hold on the Hornes of the Altar Bind the Sacrifice with Cordes euen vnto the Hornâ—â— of the Altar The Summe TO gather these scattered Branches to their Roote now wee haue cast ouer the particulars let vs Summe them The Summe is our Thankefulnesse Binde the Sacrifice with Cordes c. Ingratitude hath been euer held a Monster a preternaturall thing one of those priuations and defâ—ciencies which God neuer made but the deuill thrust in vpon the absence of the positiue and primitiue vertues Here vpon wee call an Ingratefull person an vnnaturall man No man wonders at Dogges and Wolâ—â—â— and Foxes but at Satyres and Centaures and such Monsters in nature all gaze vpon Ebrietie Adulterie Auarice though equally hainous are lesse odious because they haue Nature and Custome on their sides But an Vnthankefull person named we all detest as a soleâ—isme in sense a paradoxe in maners a prodigie in nature To demonstrate this sinne to be so farre from humanitie that the very Beastes abhorre it There is a Stâ—ry of a poore man that went often to a Forrest to gather Stickes where sodainely one day hee heard the voyce of a man in distresse making towards it hee found a rich Neighbour falne into a deepe Pitte and togeather with him an Ape a Lyon and a Serpent hee made his moane being endangerd both of the Pitte and of the Beastes Pittie and Charitie mooued the poore man to helpe the rich and that seldome mooues the rich to helpe the poore Hee lets downe the Corde wherewith hee bound his Stickes and vp comes the Ape Againe hee puts for the man and the Lyon ascendes A third offer hee makes and the Serpent takes the aduantage last hee draweth vp the man who freed by his helpe from instant death promised him a bountious requitall if on the next day he did visit him The poore man affying his word came to him accordingly in a hopefull expectation of reward But now the rich man would not know him hee hath forgotten that euer hee stood in any need of him and impudently denies him any recompence The discomforted poore man is faine to trauell the Forrest againe for his Fuell where the Ape spying him had ready broken with his teeth and nailes Stickes enough for his burden there was his vtmost Gratitude Another day comming the Lyon approcheth him preseâ—ting to him diuers laden Camelles which driuing home and disburdening hee found precious Treasure that enriched him A third time vpon other occasions trauelling the Forrest the Serpenâ— creeping salutes him with a Precious stone in her mouth letting it fall at her sauers feete The intent of the Fable is to demonstrate that Beastes and Serpents condemne Man of Ingratitude You will say this is but a fiction then heare a truth Esay 1. The Oxe knoweth his owner and the Asse his Maisters Scrippe but Israel doth not know my people doth not consider The very Beast looketh to his Maisters hand that feeds him This vice is so horrible that God need not sit to iudge it the Diuell himselfe will condemne it When hee reasoned with God about Iob hee pleades that God had set a Hedge about him and blessed the worke of his hands And therefore implies Doth Iob serue God for naught If hee will be Vnthankefull to a God so kind Satan himselâ—e will censure him It must needes be a horred sinne that the Diuell taxeth and abominates If wee be vnthankefull wee are sure to be condemned for if God would not condemne it the Diuell will An Vâ—gratâ—full man then in some sort is worse then the Diuell Men and Brethren let vs be Thankefull Let our Meditations trauell with Daâ—id in the 148. Psalme first vp into Heauen Euen the very Heauens and heights prayse him And those blessed Angels in his Court sing his Glory Descend we then by the celestiall bodyes and we shall find the Sunne Moone and all the Starres of light praysing him Passe we by the Waters which the Makers decree hath confined there and wee shall heare those Praysing him A litle lower we shall perceiue the Meteors and vpper Elements the Fire and Hayle Snow and Vapour magnifying him euen the Winde and Storme fulfilling his woâ—d Fall we vpon the Center the very Earth wee shall heare the Beastes and Cattle Mountaines and Hilles fruitfull Trees and all Cedars extolling his Name The chirping Birdes sing sweete Psalmes and Carols to their Creators prayse euery Morning when they rise euery Euening ere they goe to rest Not so much as the very Creeping thinges sayth the Psalmist the noysome Dragons and crawling Serpents in the deepes but they doe in a sort blesse their Maker Let not then Man the first fruites of his Creatures for whose seruice all the rest were made be vnthankfull If these much more let all Kinges of the earth and all people Princes and all Iudges of the World Young men and Maydens Old men and Children prayse the Name of the Lord. There are some that Kisse their owne handes for euery good turnes that befalls them God giueth them blessings and their owne witte or strength hath the praise Other receiue them but as due debt as if God were obliged to them But alasse What hast thou O man that is good that thou hast not receiued Thou hast not a ragge to thy backe nor a bitte to thy Belly nor a good haire on thy head nor a good thought in thy heart but God giueth it Our euils are properly our owne Omnia mea mala pâ—re sunt mala et mea sunt Omnia mea bona pure suut bona et mea noâ— sunt All my euills are truly euill and mine owne All my good things are truly good but none of my owne Now is not the Authour of all good good enough to be remembred When the Benefites are gotten must the benefactor be forgotten And shall Thankes waxe old whiles giftes are new Boni siquid habeo a Deo sumpsi non a me proesumpsi Shall we then set the
receauers in the place of the Giuer and worship our selues This is a Sacrilegious theft The stealing of temporall goodes may be requited with restitution but the purloyning of Gods glory can neuer be answered These are subtle Theeues for though Heauen be sure and secure enough from violent robbers yet these by a wylie insidiation enter into it and robbe God of his Honour Other Theeues steale for necessitie and but from their equals men These filch from God his holy right and that out of a scornefull pride It would heere be examined whether England hath any ground in it guilty of this barren Ingratitude If I should fall to discoursing the fauours of GOD rained in such plentifull showers vpon vs our peace plentie tranquilitie and all those giftes of his Left hand togeather with that grace of his Right which blesseth all the rest and without which they were but a Summer without a Spring full of heate but infertile the Gospell you would say Satis haec wee haue heard this often enough Ad nauseam vsque A Sermon of such repetition is but like a sute of the old make Your curious eares are too fine for such recognitions You thinke wee neuer speake of these things but for want of other matter The wonders which God wrought in Egipt by Moseâ— in Canaan by Iosuah were commanded to be proclaimed to all succeeding generations How many Psalmes did this sweet Singer of Israel compose of this subiect How many excellent Sermons did the Prophets preach when they had no other ground or Text but those principles 〈◊〉 did the people sling away from before the Pulpits with Wee haue heard these thinges often enough they are tedious Gods mercies to vs shall vie waight and number with theirs We are if not their paralell yet their second in the fauours of Heauen God hath hedged vs in with his prouidence and compassed vs about with songs of deliuerance We are the Plant of his owne hand he continually waters vs with the sauing shewers of his Gospell Wee need not trauell to our neighbours Cisterns euery man hath his owne Well and such a Wel as yeelds the Water of life if we would bring Buckets with vs Eares of attention and Hearts of retention to draw it out withall What Nation so farre as the World is Christned hath so many learned Diuines Neither is this Learning like a Coale burning to themselues but a bright Lampe shining to vs Euen those reuerend Fathers that sit at the Sterne of the Church and charge their mindes with her greatest troubles are yet continually preaching to some particular Congregation It cannot be denied but the Lord hath shewed vs Light Now where be the Fruites that he must looke for I dare scarcely enter into this search as the Elephant refuseth to drinke in a cleare Water least he should see his owne deformitie I feare to finde the respondencie of the deedes of Darkenesse I know God hath his number amongst vs I hope it is not small God euery day increase it to his glory and the Churches comfort Let mee haue freedome to speake generally Beloued our liues shame vs. If men and Angels should hold their peace our owne open and manifest iniquities will proclaime vs vnthankefull Fraude in our houses Drunkennesse in our streetes Oppression in our feelds Adulterie in corners Iniustice on seates Impietie in our Temples Rapine vpon our Temples deuastation of our Temples at least of the meanes that God hath giuen them These these are the fruites too many of vs returne for Gods mercies Thus thus doe wee adorne the Gospell The greatnesse of Gods kindnesse to vs we striue to match with our vnkindnesse to God He that in his owne person stood for our defence and bore the heate and burden of the day for vs hath this requitalâ— to haue his cause put off to others Wee dare not stand for his glory Could we else brooke his holy dayes profaned holy name abused holy Church despised his â—eâ—â—ants impouerished if we were as kind to him as he is to vs Whereas euery man hath a Charge for Gods glory we put it off from one to another The poore man to the Rich and sayes he should looke to these disorders the Rich man to the Minister the Minister after a hearty dehortation to the Magistrate But still wickednesse holds vp the head and the heate of rebellion is not qualyfied It is storyed of a Certaine King that fighting a desperate Battaile for the recouerie of his Daughter iniuriously stolne from him found ill successe and the day vtterly against him Till by the faythfull vallour of a strange Prince disguised in the habit of a meane Souldiers that pittied his losse and bore loue to his Daugter he recouered both her and victorie The Prince interposing himselfe to hazard of death many wounds for the others redemption Not long after this Prince receiued some wrong concerning his Honour which he deseruedly prized He made his complaint to the King and besought him to giue a just censure of his cause The forgetfull King put him ouer to a Iudge The Prince replyes O King when thou wast lost I endangered my selfe for thy rescue I did not bid another saue thee but I saued thee my self Loe the skarres of those wounds I bore to free thee and thy state from ineuitable ruine And now my sute is before thee dost thou shuffle me off to another Such was our case Sathan had stolne our deare daughter our soule in vaine we labourd a recouerie principalyties and Powers were against vs weakenesse and wretchednesse on our sides Christ the Sunne of God tooke pittie on vs and though hee were an eternall Prince of Peace disguised himselfe in the habite of a common Souldier Induens formam serui putting on him the likenesse of a Seruant vndertooke this Warre against our two strong enemies set himselfe betwixt vs and death bore those woundes which should haue lighted on vs. By no Angell nor Saint by no Gold or precious Minerals did hee redeeme vs but by his owne grieuous sufferings Now his Glory is in question his Name his Honour is abused deare to him as his owne Maiestie Wee stand by and behold it hee appeales to our censure remembers vs of the Wounds Passions Sorrowes hee endured for vs Wee put him off from one to another and let the cause of him that saued vs fall to a losse Who shall plead for our Ingratitude Heauen and earth Sunne and Starres Orbes and Elements Angels and Deuills will cry shame vpon vs. If we aske now as the Wicked will at the latter day Lord When saw wee thee hungry and did not feed thee When naked and did not cloth thee When was thy cause before vs which wee defended not I answere any day euery day When wee heare Swearers wound and teare his holy Name in peeces when wee see Idolaters giue his Honour to Carued or painted Blockes When Ruffians speake contemptibly of his holy rites when his
as voluptuous as Esau. Men haue talem dentem qualem mentem Such an Appetite as they haue Affection And Esau may be as great a Glutton in his Pottage as those greedy Dogges Esay 56. that fill themselues wâ—th strong Wines or those fatte Bulles Am 6. that eate the Lambes and Calues out of the Stall Thus the poore may sinne as much in their Throate as the rich and be Epicures tam Latè though not tam lautè in as immoderate though not so daintie Fare Indeede Labour in many bodies requires a more plentifull repast then ease and the sedentarie Gentleman needes not so much Meate as his drudging Hind But in both this Rule should be obserued Quantum naturae sufficiat non quantum gulae placeat Not what will please the Throate but what will content Nature to eate what a man should not what hee would The Poore man that loues delicate Cheare shall not bee Wealthy and the Rich man that loues it shall not be Healthy As cunning as Esau was heere is one instance of his folly An intemperate Appetite 2. His Folly may be argued from his base estimation of the Birthright that he would so lightly part from it and on so easie conditions as Pottage It seemes hee did measure it onely by the pleasures and commodities of this life which were affoorded him by it ver 32. I am ready to die and what profite shall this Birthright doe mâ—e Which words import a limitation of it to this present World as if it could doe him no good afterwards Whereupon the Hebrews gather that he denyed the Resurrection For this cause the Apostle brands him with the marke of Prophanesse Heb. 12. that he changed a Spirituall Blessing for a Temporall Pleasure And what O yee Esauites Worldlings are momentany Delights compared to Eternall What is a messe of Gruell to the Supper of Glory The Belly is pleased the Soule is lost Neuer was any Meate except the forbidden Fruite so dearely bought as this Broth of Iacob A Curse followed both their feedings There is no Temporall thing without the trouble though it be farre more worthy then the Lentile-Pottage Hath a man good things hee feares to forgoe them and when hee must could either wish they had not been so good or a longer possession Hath he euill they bring griefe and hee either wisheth them good or to be rid of them So that good things trouble vs with feare euill with sorrow Those in the future these in the present Those because they shall end these because they doe not end Nothing then can make a man truly-happy but Eternitie Pleasures may last a while in this world but they wil grow old with vs if they doe not die before vs. And the Staffe of Age is no Pole of eternitie Hee then hath too much of the sensuall and Prophane blood of Esau in him that will sell euerlasting Birthrights and Comforts for transient Pleasures 3. Another Argument of his folly was Ingratitude to God who had in mercie vouchsafed him though but by a few minutes the priuiledge of Primogeniture Wherewith Diuines hold that the Priesthood was also conueyed The Father of the Family exercised it during his life and after his decease the first borne succeeded in that with the Inheritance And could Esau be ingratefull to a God so gracious Or could he possibly haue aspired to a higher dignitie Wretched Vnthankfulnesse how iustly art thou branded for a Prodegie in Nature There are too many that in a sullen neglect ouerlooke all Gods fauours for the want of one of their Affections long after Non tam agunt gratias de Tribunatu quam queruntur quod non sunt euecti in Consulatum It is nothing with them to be of the Court except they be also of the Councell 4. His Obstinacie taxeth his Follie that after cold blood leasure to thinke of the Treasure he sold and digestion of his Pottage hee repented not of his Rashnes But ver 34. Hee did eate and drinke and rose vp and went his way Filled his Belly rose vp to his former Customes and went his way without a Quid faeci Therefore it is added Hee despised his Birthright Hee followed his Pleasures without any interception of Sorrow or interruption of Conscience His whole life was a circle of sinfull Customes and not his Birthrights losse can put him out of them A circular thing implies a perpetuitie of motion according to Mathematicians It begins from all parts alike et in seipso definit endes absolutely in it selfe without any poynt or scope obiectuall to moue to Earth was Esaus home hee lookes after no other felicitie therefore goes his way with lesse thought of an heauenly Birthright then if hee had missed the Deare hee hunted It is wicked to sell Heauenly things at a great rate of Worldly but it is most wretched to vilipend them 5. Lastly his Perfidious nature appeareth that though hee had made an absolute Conueâ—ance of his Birthright to Iacob and sealed the Deed with an Oath yet hee seemed to make but aiest of it and purposed in his heart not to performe it Therefore chap. 27. 41. 〈◊〉 said in his heart the dayes of mourning for my Father are â—t hand then will I sâ—ay my brâ—ther Iacob Hee tarryed but 〈◊〉 the Funerall of his Father and then resolued to sende his Brother after him as Cain did Abel because hee was more accepted It is hard to iudge whether he was a worse Sonne or a Brother Hee hopes for his Fathers death and purposeth his Brothers and vowes to shed bloud in stead of Teares Perhappes from his example those desperate Wretches of England drew their instuction They had sold their Birthright and the Blessing which Iesus Christ like old Isac dying bequeathed in his Will to all beleeuers and all the interest in the truth of the Gospell to the Pope for a few Pottage red Pottage dyed in their owne blood for seeking to colour it with the blood of Gods Annoynted and of his Saints And now in a malicious rancour seeing the Children of Truth to enioy as much outward peace as they were conscious of an inward vexation they expected but Diem Luctus the dayes of Mourning when God should translate our late Queene of eternally-blessed memorie from a Kingdome on Earth to a better in Heauen and then hoped like Busterds in a Fallow field to rayse vp their heauy Fortunes â—'â— turbinis by a Whirlewind of Commotion But our Pacator Orbis which was the reall attribute of Constantine beguiled their enuious Hopes And as Patâ—rculus said of the Romane Empire after Augustus death when there was such hope of Enemies feare of Friends expectation of trouble in all Tanta suit vnius viri Maiestas vt nec bonis neque contra malos opus foret armis Such was the maiestie of one man that his very presence tooke away all vse of Armes Our royall Iacob precluded all Stratagems preuented all the Plots of these malicious
strangers To this Hope wee open the dores of the kingdome of Heauen and so farre as the Commission of the Keyes Ieades vs wee vnlocke the gates of eternall life and allow entrance Wee call this the Blessed Hope Charitie IS an excellent vertue and therefore rare if euer in this contentious age wherein Fratrum quoque gratia rara est the vnfained loue of brothers is strange Wo is mee before I am come to define what loue is I am falne into a declamation against the want of it what is heere chiefly commended is chiefly contemned as if wee had no need of mutuall succour nor could spare a roome in our hearts to entertaine Charitie lest wee should expell our old loued guests fraud malice and ambition Loue hath two proper obiects the one immediate and principall the other mediate and limitted The proper and immediate obiect of our Loue is God This is the great Commandement Thou shalt loue the Lord thy God with all thy heart with all thy soule with all thy strength As if hee would not leaue out the â—east sinew or string of the heart the least faculty or power of the soule the least organ or action of the strength So Bern. With all the heart that is affectionately With all the Soule that is wisely With all the strength that is constantly Let the zeale of thy heart inflame thy loue to God let the wisedome of thy soule guide it let the strength of thy might confirm it All the affection of the heart all the election of the soule all the administration of the body The Soule iudgeth the Will prosecutes the strength executes God can brooke no riualles no diuision betwixt him and Mammon betwixt him and Melchom betwixt him and Baal betwixt him and Belial Causa diligeâ—di Deum Deus est modus sine modo The cause and motiue to loue God is God the manner is without measure Minus amatte qui aliquid amat praeterte quod non amat propter te Hee poorely loues God that loues any thing besides him which hee doth not loue for him The subordinate obiect of loue is man and his loue is the effect of the former cause and an actuall demonstration of the other inward affection Waters comming from the sea boyle through the veines of the earth till they become springs and those springs riuers and those riuers runne backe to the sea againe All mans loue must be carried in the streame of Gods loue Blessed is hee that loues Amicum in Domino inimicum pro Domino his friend in the Lord his enemy for the Lord. Rom. 13. Owe nothing to any man but this that yee loue one another Other debts once truely payde are no more due but this debt the more we pay it the more wee owe it and wee still doe acknowledge our selues debters to all when wee are cleare with all proverbially I owe him nothing but loue The communication of this riches doth not impouerish the proprietary the more hee spends of his stocke the more hee hath There is that scattereth and yet encreaseth But hee that will hoord the treasure of his Charity shall grow poore empty and bankerout There is that withholdeth more then is meet but it tendeth vnto pouerty Loue is the abridgement of the Law the new precept of the Gospell Luther cals it the shortest and the longest Diuinitie short for the forme of words long yea euerlasting for the vse and practise for Charity shal neuer cease Thus for the first degree of compariion Positiuely The second is Comparatiue where though it be sayd Vertues and great men must not bee compared yet we may without offence bring them to a holy conference els how shall wee perceyue the Apostles intended scope the transcendency of Charity I will therefore first conferre Faith with Hope and then with them both Charity The distinction betweene Faith and Hope is nice and must warily bee discouered I will reduce the differences into three respects of Order Office and Obiect For Order Paul giues Faith the precedencie Hebr. 11. Faith is the ground of things hoped for Faith alwayes goes before Hope followes after and may in some sort bee sayde to bee the daughter of Faith For it is as impossible for a man to Hope for that which hee beleeues not as for a Painter to drawe a picture in the ayre Indeed more is beleeued then is hoped for but nothing is hoped for which is not beleeued So that on necessity in respect of order Faith must precede Hope For Office Faith is the Christians Logicke Hope his Rhetorike Faith perceiues what is to bee done Hope giues alacritie to the doing it Faith guides adviseth rectifieth Hope couragiously encounters with all adversaries Therefore Faith is compared to a Doctor in the Schooles Hope to a Captaine in the warres Faith discernes the truth Hope fights against impatience heauinesse of Spirit infirmitie deiectednesse desperation Divines haue alluded the difference betweene Faith and Hope in Divinity to that betweene wisedome and valour in Philosophie Valour without wisedome is rashnesse wisedome without valour is cowardice Faith without Hope is knowledge without valour to resist Sathan Hope without Faith is rash presumption and an vndiscreet daring You see their different Office For Obiect Faithes object is the absolute word and infallible promise of God Hopes obiect is the thing promised Fides intuetur verbum rei Spes verò rem verbi Faith lookes to the word of the thing Hope to the thing of the word So that Faith hath for the obiect the Truth of God Hope the Goodnâ—sse of God Faith is of things both good and bad Hope of good things onely A man beleeues there is a hell as truely as he beleeues there is a heaven but he feares the one and hopes onely for the other Faith hath obiected to it things past present future Past it beleeues Christ dead for our sinnes and risen againe for our Iustification Present that hee now sits at the right hand of his Father in heauen Future that hee shall come to iudge quicke and dead Hope onely respects and expects things to come For a man cannot hope for that which hee hath You see how in some sense Hope excels Faith For there is a faith in the Deuils they beleeue the truth of God the certainety of the Scriptures they acknowledge Christ the Iudge of quicke and dead therefore cry Why tormentest thou vs before the time They haue faith ioyned with a Popish preparatory good worke Feare the Deuils beleeue and tremble yea they pray they beseech Christ not to send them into the deepes what then want they Hope a confident expectation of the mercy of God this they can neuer haue They beleeue they cannot hope This is the life of Christians and the want makes Devils If it were not for this hope wee of all men were most miserable Charity differs from them both These three divine graces are a created Trinity and haue some glimmering
to their office let vs set them on worke to speake for themselues 2. Wee must not be idle our selues the difficultie must spurre vs to more earnest contention As thou wouldest keepe thy house from theeues thy garments from mothes thy golde from rust so carefully preserue thy tongue from vnrulinesse As the Lord doth set a watch before thy mouth and keepe the doore of thy lippes Psal. 141 So thou must also be vigilant thy selfe and not turne ouer thy owne heart to securitie How can yee being euill speake good things for out of the abundance of the heart the mouth speaketh Looke how farre the heart is good so farre the tongue If the heart beleeue the tongue will confesse if the heart bee meeke the tongue will bee gentle if the heart bee angry the tongue will bee bitter The tongue is but the hand without to shew how the clocke goes within A vaine tongue discouers a vaine heart But some haue words soft as butter when their hearts are keene swords bee they neuer so well traded in the art of Dissembling sometime or other the tongue das-like will betray the Maister it will mistake the hearts errand and with stumbling forgetfulnesse trip at the doore of truth The heart of fooles is in their mouth but the mouth of the wise is in their heart To auoyde ill communication hate ill cogitation a polluted heart makes a fowle mouth Therefore one day Ex ore tuo Out of thine owne mouth will God condemne thee I haue with some prolixity insisted on the Position the reasons shall bee but lightly touched 1. It is an vnruly euill The difficulty of taming the tongue one would thinke were sufficiently expressed in the euill of it but the Apostle seconds it with an other obstacle signifying the wilde nature of it vnruly It is not onely an euill but an vnruly euill I will set the Champion and his Second together in this fight and then shew the hardnesse of the combat Bernard sayth Lingua facile volat ideo facile violat The tongue runnes quickly therefore wrongs quickly Speedy is the pace it goes and therefore speedy is the mischiefe it does When all other members are dull with age the tongue alone is quicke and nimble It is an vnruly euill to our selues to our neighbours to the whole world 1. To our selues Ver. 6. It is so placed among the members that it defileth all Though it were euill as the plague and vnruly as the possessed Gergeseus Math. 8 yet if set off with distance the evill rests within it selfe A Leaper shut vp in a Pesthouse ranckleth to himselfe infects not others A wild Caniball in a prison may onely exercise his savage cruelty vpon the stone wals or yron grates But the tongue is so placed that being euill and vnruly it hurts all the members 2. To our Neighbours There are some sinnes that hurt not the doer onely but many sufferers These are districtly the sinnes of the tongue and the hand There are other sinnes private and domesticall the sting and smart whereof dyes in the oâ—ne soule and without further extent plagues onely the person of the committer So the Lavish is sayde no mans foe but hâ—s own the proud is guilty of his owne vanity the slothfull beares his owne reproch and the malicious wasteth the marrow of his owne bones whiles his envied obiect shines in happinesse Though perhaps these sinnes insensibly wrong the common-wealth yet the principall and immediate blow lights on themselues But some iniquities are swords to the Countrey as oppression rapine circumvention some incendiaries to the whole land as evill and vnrnly tongues 3 To the whole world If the vastate ruines of ancient monuments if the depopulation of Countries if the consuming fires of contention if the land manured with bloud had a tongue to speake they wold all accuse the Tongue for the originall cause of their woe Slaughter is a lampe and bloud the oyle and this is set on fire by the tongue You see the latitude and extention of this vnruly evill nor evnraly then the hand Slaughters massacres oppressions are done by the hand the tongue doth more Parcit manus absenti lingua nâ—mini The hand spares to hurt the absent the tongue hurts all One may avoid the sword by runniâ—g from it not the tongue though he runne to the Indies The hand reacheth but a small compasse the tongue goes through the world If a man wore coate of armour or maile of brasse yet Penetrabunt spicula linguae The darts of the tongue will pierce it It is evill and doth much harme it is vnruly and doth sudden harme You will say many wicked men haue often very silent tongues True they know their times and places when and where to seeme mute But Ieremy compounds the wisedome and folly of the Iewes That they were wise to do evill but to do good they had no vnderstanding So I may say of these they haue tongue enough to speake euill but are dumbe when they should speake well Our Sauiour in the dayes of his flesh on earth was often troubled with dumbe Deuils but now he is as much troubled with roaring Deuils With the fawning Sycophant a pratling Deuill With the malicious slaunderer a brawling Deuill With the vnquiet peace-hater a scolding Deuill With the auarous and ill-conscious Lawyer a wrangling Deuill With the factious Schismaticke a gaping Deuill With the swaggering ruffian a roaring Deuill All whom Christ by his ministers doth coniure as he once did that crying Deuill Hold thy peace and come out These are silent enough to praise God but lowd as the Cataracts of Nilus to applaud vanitie Dauid sayth of himselfe Psalme 32. that when he held his peace yet he rored all the day long Strange be silent and yet roare too at once Gregory answeres hâ—e that daily commits new sinnes and doth not penitently confesse his olde roares much yet holdes his tongue The Father pricked the pleurisie-vaine of our times For wee haue many roarers but dumbe roarers though they can make a hellish noyse in a Tauerne and sweare downe the Deuill himselfe yet to praise God they are as mute as fishes Saint Iames heere calles it fire Now you know fire is an ill maister but this is vnruly fire Nay hee calles it the fire of hell blowne with the bellows of malice kindled with the breath of the deuill Nay Stella hath a conceit that it is worse then the fire of hell for that torments onely the wicked this all both good and bad For it is Flabellum invids and Flagellum iusti Swearers railers scoldes haue hell-fire in their tongues This would seeme incredible but that God sayth it is true Such are hellish people that spet abroad the flames of the deuill It is a cursed mouth that spets fire how should wee auoyde those as men of hell many are afraid of hell fire yet nourish it in their owne tongues By this kinde of