to earthy vapours exhaled by the Sun vp into the ayre shining by night as if they were bright stars but falling downe to the ground Simple children tell their parentes they sawe faire stars fall down to the earth So is it with your dissembling hypocrits feigning wonderfull sanctity with their tongues which to the ignorant and simple makes them to seeme like glorious stars of the firmament wheras indeed they are but meer flashes of the diuel their father Of whom it is written Quomodo cecidisti de coelo Lucifer qui manè oriebaris How art thou fallen from heauen O Lucifer Sonne of the morning Euen so may we say to these saint-like tongues and diuels in hart when in the iudgement they shal fall like vapours into the infernall depth How happens this poor wretches you that appeared like shining lampes in heauen that thus like thin vapours you are miserably faln to the earth And what shall the wicked answer again Qui vertit linguam suam incidet in malum A naughty tongue shal fal into euil Euen as if he wold say they that speak doubly as false hypocrites do fall into euil that is into hell or hell fire Claudio Wherfore should falling into euil signifie falling into hell or hel fire what are there no other euils but those of hell and hell fire Lodouico It is an vniuersall rule not onely in Philosophy but also in diuinity that when we find any voyce simply without any adiūct it is takē for the principal signified by that same voyce according to the very analogy vox simpliciter prolata debet accipi pro suo potiori significato The wise man then saying that the double tongu'd man shall fall into euill adioyning no other words thereunto teacheth vs to vnderstand looke into the thing what it is that is called the true euill indeede because whatsoeuer of it selfe is absolutelye euill is vtterly repugnaunt to the truest good There is nothing that hinders so much the fruition of the cheefest good and stretcheth to the paine of punishment as the damnable euill of hell doth which is the castigation of the true euill committed in fact that is it which truely depriueth vs of the truest good euen of God himselfe Incidet in malum id est in infernum qui vertit linguam suam And of the Princes infernall we may say that euen they also by their euill tongues fell into the bottomlesse deep according as Ose prophecying of them before said Cadent in gladio principes eorum à furore linguae suae Their Princes fall by the sword for the rage of their tongues Claudio Why then me thinkes the Prophet Dauid said wel in speaking of this wicked tongue and comparing it to a sword Et lingua eorum gladius acutus And as oftentimes it happeneth that a man by mischance hurts himselfe with his owne weapon the like doe these men with their owne tongues euen confound themselues and become woorthy of eternall horror So that we may say of them as of Saul who was murthered by his own proper weapon and Dauid did cut off the head of Goliah with his owne sword The like dealt the chaste matrō Iudith with Holofernes smit off his head with his owne weapon Finis Cap. 15. The Argument The hypocrite because he hath holy words onely without deeds is compared to the glow-worme to the statue which Nebuchadnezzer saw in his dreame that had a head of gold only he hath his left hand about God and his right vnder his head He hath more faces then one disfiguring it to appear only but not to be good indeed he goes foorth of his owne confines he suffers himselfe to be guided in his actions like vnto a brute beast with his best vertue he buieth slēder rewards and hangs his praise vpon other mens lips He is like to the brood hen that cals her young ones to eat and almost starues her selfe to death like to the theefe that shooes a horse backward to deceiue the pursuer with many other worthy comparisons against the double hypocriticall tongue Chap. 16. LODOVICO Now what might I say if mē were inwardly so good as they are inwardly naught deseruing eternall death and onely by their false tongues May they not rightly be compared to the glow-worme a thing which is of no bignesse and which in the summer time when it flyes in the darke seemes as if it were ail fire in appearaunce to vs and yet by daye it doth deliuer no light at all So may we very well say of the hypocrit that in the dark season of this present life when we can discerne no hidden things but by faith onely he then appeares to be kindled as it were with celestiall fire But in the bright day of eternity when euery thing shall be clearely discouered then it will be euidently seen how much he was depriued of charity how empty of al heauēly loue and how that all his goodly words were vtterly voyde of true effects Also how much he spake only by speaking to appeare and not indeed to be holy like to false imaginations hauing no reall essence to no other end but only that he might be esteemed reuerenced honored of men Hence commeth it that it was said of such men Receperūt mercedem suā They haue their reward not that which god in his goodnes wold haue bestowē on thē but rather that vanity is enough for them therfore vanity is their reward themselues being indeed nothing else but a little vain-glory Claudio Miserable men they might as easily haue laboured for the true reward the certain assurance of eternall glory but like giddy headed fools forsaking a certainty they stroue for a little smoake of worldly honor which quickly was caried away with the winde But the holy deuout soule the spouse of Iesus Christ she is of another mind of whom it is written That she hath the left hand of her spouse vnder her head his right hand doth sweetly embrace her Laeua eius sub capite meo dextera illius amplexabitur me His left hād is vnder mine head and his right hand doth imbrace me The right hand of God is the glory of Paradise wherupon the euerliuing father sayd to the Son Dixit Dominus Domino meo sede à dextris meis The Lord said vnto my lord Sit thou at my right-righthand And it is called the right hand because it is free frō al sinister things whatsoeuer The left hand is the glory of this fraile life and the honors which this present world doth affoord The holy spouse puts her husbands left hand vnder her head as one vtterly carelesse of this worlds vaine honors desiring only to be imbraced with his right hand that is to be circled engirt with his neuer fayling glory Cum gloria suscepistime Thou hast receiued me to glory Gloria mea exaltans
birds that haue no feathers to fly with all and others of high flight with their allusion CoÌ„parison of the belyed Susanna Math. 5. 11. Esay 51. 7. 8. The Prophets exhortation against the feare of mens reuilings S. Ierom praised God for suffering him to be slaundered Slaunder ofteÌ„ times brings truth it selfe to light Psalm 57. 5. S. Ierome his comparison of an arrowe shot against a stone alluded to the arrowe of detraction Eccle. 27. 25. 26. 27. 29. Let slaunderers make vse of this heauy threatning Example of Camelles according to Plinie Hist Nat. Lib. 8. Cap. 18. The Example very excellently alluded to deuilish tongues A very apt witty Similie Example of Lackeys or SeruingmeÌ„s abusing the walles in Courte Allusion to those of wicked tongue against good mens fame repute Psal 13. 5. Of double meÌ„ speaking one thing and thinking another Eccl. 5. 11. Aâ—â—istotle his comparisoÌ„ of the vaine florish of Life Sentences to good purpose Marke 5. 41. Of Christs raysing the Rulers daughter and what the Author gathers therby No easie matter to know an hypocrite the knowledge of the heart belonging onely to God Sentence How farre our outward iudgement reacheth it selfe The hypocrite hateful to God to men and to the deuils theÌ„selues Aristotle his opinion of our lifes instability The hipocrits holy life is to get his owne intent Example of the Tribune to king Antiochus 2. Sam. 3. 27. Ioabs killing of Abner and Amasa 2. Sa. 20. 9. 10. The doublenesse of toÌ„gue is the effect of anger The property of anger Of such as may iustly be tearmed hypocrites Mat. 15. 7. 8. The nature behauiour of hypocrites to be Saints in the eyes of meÌ„ Mat 6. 2. Who is rightly sayd to be an hypocrite according to Budeus Demosthenes his answer coÌ„cerning the first cheefe part of an ch Some can dissemble more cunningly theÌ„ others Math. 7. 16. An hypocrite by one meanes or another will be discouered Hypocrisie deriued from the course of the world now adayes pointing out such as are hypocrites Psal 78. 36. How Comedians and Stage players ar sayd to be hypocrites acording to S. Basill The comparison alluded to the hypocrite wel worth noating The tongue coÌ„pared to the Greyhounds or best huÌ„ting hounds Psal 68. 25. Hypocrites in heauen on earth at one instant Iob. 20. 5. Psal 73. 9. How the tongue is said to be in heauen How the tongue is said to be vppon earth How in bothe places at one instant ComparisoÌ„ of exhaled vapours shining like stars aptly alluded to disseÌ„bling hypocrites Esay 14. 12. Prouerb 17. 21. How falling into euill is said to be falling into hell or hell fire The priuation of the cheefest good eueÌ„ God himselfe Ose 7. 16. Psal 57. 6. CoÌ„parison of a man hurting himselfe by his owne weapon alluded The hypocrite very aptly coÌ„pared to the glow-worme or glaze-worme that shines brightly in the night season and is not seen in the day unto Math. 6. 2. The reward which hypocrites do most gape after The deuout soule the spouse of Christ Cant. 2. 6. Of the right hand of God and why so called Psal 110. 2. Of the left hand of God and where the holy spouse placeth it Psal 73. 24. Psal 3. 3. The hipocrite seekes after the left hand of worldly vanity making no account at al of the right hand The hypocrite coÌ„pared to Nabuchadnezars Image in his dreame For the head how the coÌ„parison holds in the hypocrite in euery part according to the Image The breast armes The belly and thighes The legs Psal 2. 9. The feete Psal 115. 2. The stone Christ the corner stone Dan. 2. 35. Math. 6. 16. Of the face of an hypocrite Of the face of a true christiaÌ„ Math. 6. 17. The seuerall faces of the hypocrite Acts. 6. 15. The hipocrite is the Ape of many persons directing his actions to many ends The significatioÌ„ of the word Exterminare How hipocrits are sayd to go beyond theyr bounds Math. 6. 2. Iob. 8. 13. Hypocrites hateful to god and men The differeÌ„ce between men brute beasts in their actioÌ„s Petrus Chrisologus concerning the hopocrites actions Hypocrisie compared to the Feuer and Dropsie Grego in Moral Cap 8. Thom. Aquin. in Sum. Lib. 1. Cap. 9. How true coÌ„meÌ„dation is to be sought 2. Cor. 4. 5. The tongues of men are like Chests without lock or key Hug. Car. Hypocrisie coÌ„pared to the weeuel that eats the flowr in the corne and leaues the husks Iohn Climack Math. 6. 2. Hypocrites compared to merchants An especiall note for such preachers as are time obseruers the pleasers of meÌ„s priuate humours Men pleasing preachers coÌ„pared to the brood Hen. Example of Alexander Caesar Example of Moyses losuah Gedeon Why God gaue vs one tongue two hands CoÌ„parison of the Nurse feeding her child alluded to the hypocrite Rom. 2. 21. Ezech. 34. 18. 19 Example of the ornameÌ„ts appointed for the priesthood Hypocrites compared to Tantalus Gen. 27. 22. Luk. 1. 33. ComparisoÌ„ of theeues that shoo their horses backward to preuent pursuit alluded to hypocrites Eccle. 5. 11. A double tongue one of the mouth an other of the deede ComparisoÌ„ of diuets fruits growing vpon one stock The allusioÌ„ to hypocrites in the fruites of their workes Mat. 23. 3. Of mercenaries hirelings that seek their owne benefit in the church of god Coloss 3. 1. Math. 23. 3. 4. Iohn 10. 5. 8. How the sheep do heare mercenary hypocrites according to Saint Augustine Two voyces in hypocrites Iohn 10. 5. 8. Math. 23. 3. When men speak of them selues they are not heard Math. 7. 16. In what maÌ„ner grapes may be vpoÌ„ thorns and yet be differeÌ„t in root In what kinde an hipocriticall hireling is to be heard How the works of hypocrites may appeare to be good and yet want the true intent An example most excellent of the ten virgins Mat. 25. 1. 2. 3. c. Of such as are not spoken of to be present at this wedding Another exaÌ„ple of speciall consequence meete to be regarded No wonder if the wicked reprobate doe perish but a great maruaile that among ten fiue are chosen fiue refused The variable inteÌ„t of meÌ„ in their workes Of the testimonies of a good consieÌ„ce 2. Cor. 1. 12. Holy words in the mouth good deedes in the hands is not sufficient A good father of the church his good admonition The Authors conceipt of the fiue foolish virgins Iob. 39. 16. ComparisoÌ„ of the Peacocke and Ostriche alluded to the hypocrite Example of Gedeons Souldiers warring against the Moabites Iudges 7. 20. How we ought to apply the former ExaÌ„ple and make vse thereof in our selues Psal 115. 2. Our duety in labouring for the glorie celestiall In what maÌ„nner we ought to flye from hell Anselm in lib. de Beat. Chap. 190. Dionis lib. 14. de diuin nom CoÌ„parison of a good knight and how he is best knowne Math. 23. 5. The saying
ones loosing all not knowing how to retaine the licquor of wisedome So spake the holy spirit hy Salomon Cor fatui quasi vas confractum omnem sapientiam non tenebit The Prophet Dauid in one of his Psalmes calles the tongue the pen of a ready writer The penne is an instrument for writing which being put into the hand of a skilfull scribe makes a fayre character but in the hand of a bad writer makes a letter loathsome to be lookt on Lingua mea calamus scribae velociter scribentis With the pen may be written both good and euill the holy ghost moouing the penne of our tongue it writes in the hearts of the faithfull the wordes of eternall life but beeing guided by the hand of a wicked sinner it makes brutish letters of lying slaundering blaspheming and euill speaking One friend hauing inuited another to sup with him he commanded his seruant that he shoulde goe buy the very best thing in the market to make his supper the more honorable He went and according to the charge of his master he bought a tongue which beeing brought home to the house the master fell into choller and because hee had dallyed with him diuerse times so before hee sayde vnto him Thou euer doest the contrary to what I commaund thee I charged thee to buy the best thing in the market and see thou hast bought the woorst neuer fulfilling what I enioyne thee to doe therefore since thou takest a delight in thwarting mee goe buy the woorst thing that is to bee solde in the market The seruaunt went agayne and bought an other tongue whereat the master chafing much more the seruant said and I thinke it was Aesope There is nothing better or worse in the whole world then the tongue which is the cause both of much good and much euill a sentence not so excellent as true and agreeable to that of the wise man Vità mors in manibus linguae Seeing then the tongue is the cause of much good to that end God gaue it but as it is the meane of many euilles it ought to bee bridled and talke but at due times Homo sapiens tacebit vsque ad tempus lasciuus autem imprudens non seruabit tempus A wise man will hold his tongue till be see opportunity but a foole and a trifler will regard no time Multi ceciderunt in ore gladij sed non sic quasi interierunt per linguam suam There be many that haue perished by the edge of the sword but not so many as haue fallen by the tongue And so discoursing on stil of the wicked tongue that it hath broken downe strong cities ouerthrowne the houses of Princes driuen nation from nation depressed the strength of the people and telling an infinite number of euilles more at last he sayth for a conclusion Mors illius mors nequissima vtilis potius infernus quam illa The death thereof is an euill death hell were better then such a one Could he speake worse what a wretched thing then is a wicked tongue Flagelli plaga liuorem facit plaga autem linguae comminuit ossa The stroke of the whip maketh markes in the flesh but the stroake of the tongue breaketh the boanes As many other goodnesses do ensue by the tongue of a iust prudent man whose sweetnesse cannot be declared It is a heauēly thing to heare the delicate sound of musicall instruments but much more delightsom is the harmony which a holy tongue makes Tibiae psalterium suauem faciunt melodiam super vtraque lingua suais The pipe and the psalterion make a sweet noyse but a pleasant tongue is aboue them both For it prayseth God conuerteth soules curbs the deuil opens heauen shuts vp hell appeaseth the Iudge comforts the offendour admonisheth the sinner counselleth the doubtfull pacifieth the vnquiet satisfieth the afflicted correcteth with loue the falty encourageth the weake instructeth the ignorant extolleth vertue condemneth vice and performeth an hundred thousand other good offices This tongue is silent speakes in meet time although at some season it appeareth to be dumb yet another while it declareth it selfe to be very eloquent Est autem tacens non habēs sensum loquelae est tacens sciens tempus apti temporis Some man holdeth his tongue because he hath not to answere and some keep silence waiting a time conuenient Therefore it is good to speake and as good to be silent hard is it to keep silence but much more hard to speake with wisedome For the tongue being the Embassadour of the hart it is most certaine that if there be loue in the hart the tongue will manifest loue as Minas the Philosopher writeth If there be hatred it wil publish disdaine if sorrowe it will vtter lamentations Which oftentimes is the cause of many euills because not all things concealed in the heart ought the tongue to discouer and therfore it is far better to be silent according as Ouid counselleth Eximia est virtus praestare silentia rebus Atque grauis est culpa tacenda loqui Claudio Neuerthelesse Aristotle saith That it is far more difficult to hold ones peace then to speake wherupon being asked which of these two things seemed to him the hardest replyed to conceale a secret As I was one day talking with Signior Cipriano Calphurnio an especiall friend of mine he made proffer of telling me a very great matter prouided that I would lock it vp hidden in my hart but I answered him according to Aristotles opinion Good Sir quoth I do me so much curtesie as not to bind me to that which you cannot do your self you cannot keep so great a secret concealed and yet wil you tie me to strict retaining it Lodouico Aristotle saith That to be silent is the hardest matter because silence is the ground of prudence and prudence is an beroycall vertue not to be imitated of all for many learned men haue bin imprudent Plato writeth That a man cannot be wise except he be able to retaine a secret And yet your Honor would not be bound to silence not because wisedome is contayned in euery part therof but in regard of the binding diuers other to keepe in silence a like secrecy which may prooue a matter very perillous A man may perhappes vnder deepe charge manifest a secret to a friend of his and with the like prouizo reueale it to diuers other beside which passing in that order among so many may prooue in the end to fall out damageable then he not perfectly remembring to how many he told it may vniustly tax his very truest friend of vnfaithfulnesse Therfore much better is it not to know another mans secrets then by knowing them to oppose himself to so manifest perill when as others being therewith likewise acquainted they may scape free and he
namque eum redarguere nullus praesumit in exemplum culpa vehementer extenditur quando pro reuâ—rentia ordinis peccator honoratur The pestilent tongue of a flatterer is compared to the tongue of a Cat which although it bee verye flexible and ready yet it is notwithstanding verye hurtfull and much enciting to the consumption for verye gladlye shee will licke a fat bodye and by little and little consume him to lank leanenesse The verye same propertye hath the flatterer for with his false tongue hee will neuer leaue praysing the riche smoothing and euen licking as it were away the fatnesse of theyr temporall goods till by little and little hee drawe awaye all leauing him verye lanke and leanelye diminished wherefore woorthilye spake the wise man of such a tongue Qui enim edunt pauâ—m illius falsa lingua sunt They that eate his breade speake euill of him Lodouico Right well may they bee called false tongues because they haue no other then a feigned appearance euen like vnto a shadowe which hauing no substaunce at all in it selfe followeth the bodye opposed to the light and by deceiptfull appearaunce woulde make it seeme greater then it is so that a childe or a Peigmei dwarfe thinkes himselfe thereby to be as greate as a Giant And so without any adiunction of substaunce growes greater and greater by vanitye counterfetting all the motions of the bodye standes sittes walkes and mooues according as the bodye stands fittes walkes or mooues The very like qualities may wee obserue in a flatterer imitating and pursuing euerye action of his flattered obiecte so long as the light of prosperous fortune lasteth but that once clowding the flatterer hides his heade also as lacking more light whereby hee might still followe the same body The prayses of such mouthes although they raise thee in imagined greatnesse to the heauens set thy conceites on fire with worthinesse of a diademe and make thee presume beyond all compasse yet all this notwithstanding thou wast but a man at the first thou art now become no more as for their commendations and vain counsels they were but idle shadows hauing no other substance but what thy follies lent them Apes are they in imitation of mens actions Parats or Parochitoes in theyr voyces speaking no more then by the eare is taught them They haue no certaintie of sentence no stability in appearaunce no permanencie in opinion but euen like vnto water doe take the forme that the figure giues it eyther round square or triangulare Let this pestiferous tongue bee silente vnwoorthye of anye vse of speeche Muta fiant labia dolosa Claudio This accursed kinde of tongue besides his nourishing the sinner in all vice disorder it robs him of the very dearest thing he hath in all the world namely the trueth for which men imploye their very vttermoste endeuours and labour the very depth of all their studies whereupon they that ought most to be informed of the trueth become banquerupts of it by these dombe dogges that better knowe how to fawne then barke Canes muti non valentes latrare They are all dumb dogs they cannot barke Senâ—â—a writing most elegantly vpon this subiect fayeth in his Epistle ad liber suum Monstrabo cuius rei inopia laborant magna fastigia quid omnia possidentibus desit ille scilicet qui veritatem dicat And in the second Epistle he iustifieth the same Incredibile est multis quà m magnos viros dulcedo orationis abducat Cookes are likewise resembled to flatterers for they dresse the viands and order theÌ„ in such maÌ„ner as they know to be most pleasing to their Lords taste Biou of Boristhenes the Athenian Philosopher a great Sophister being asked what kind of beast among al the rest was most daungerous preseÌ„tly replyed very wisely Inter fer as tyraÌ„nus inter mansueta adulator Among the wilde the tyrant among the gentle the flatterer Lodouico Assuredly among the wilde beastes what is more hurtfull and cruell then they of tyrannous nature who vniustlie will ouersway command where they haue no right kill robbe and vse violence against all equitye Yet dooth a flatterers tongue surpasse this cruell tyrannye because vppon such manifeste insulting the rest haue meanes to saue themselues by flight but the flatterers trecherous prayses embraceth inueigleth and so nousleth as men dye by such deceiuing and by shewe of giuing life receiue their owne death onelye because the effectes worke contrary to what the tongue vttereth Like to a looking Glasse which if one take in his hand and looke circumspectly into it hee shall euermore behold contrary operations to what himselfe dooth If he looke into the East the shadow represented in the glasse it lookes directly into the VVest if he turne to the West then it beholds the East if hee mooue the right arme it stirres the left if he close the right eye it shuts the left And euen thus is the behauioure of flatterers they commend with theyr mouthes when they condemne in theyr heartes and when you imagine theyr mindes to be most of all on friendshippe then are theyr heartes fixed onely vpon your purse This made the Prophet Dauid to say Dimiuutae suut veritates à filiis hominum Vana loquuti sunt vnusquis que ad proximum suum labia dolosa in corde corde loquuti sunt The faithfull are failed froÌ„ among the children of men They speake deceitefully euery man with his neighbour flattering with theyr lippes and speake with a double hart Not vnlike the Harlot that hath dishonest wordes in her mouth when her intent is to the purse which beeing once emptye her vayne talke then ceasseth Euen so deales the flatterer riches once ended all commendations are concluded therefore as the fire is not nourished without fuell or the Lampe without oyle so flatterers cannot liue but where substance and wealth is Claudio Our breath is hot or cold according to the motion of the mouth if you extend or enlarge the mouth wide the breath that commeth foorth is verie warme and hote but make a restrainte with the lippes and then the breath will bee as cold againe Some resemblaunce likewise haue flatterers with this similie if the purse mouth be largelye opened and good summes of money doe come foorth as wide doe they then stretche theyr mouthes and no warmthe shall want of their hote praysings beside well tuned songs or Panegyricks of woonderfull ostentations But restrayne the purses strings to a narower compasse and let no money at all bee seene then as close will they keepe theyr lippes and curtall vp theyr fayre speeches altering then the former noate to a recanting Palinode singing nothing but checks blames and by-nippes in cold breath according to the saying of Dauid Sepulchrum patens est guttur corum linguis suis dolosè agebant Their throate is an open
sepulcher with their tongues they haue deceiued Lodouico To this kinde of deceiuing I thinke the wise man made his allusion when hee sayde that wee ought not iudge the wine according to the pleasing sweetenesse thereof because in drinking it may rellishe sweete to the taste but in the ende bite like a Serpent and cast his deadlye poyson abroade like vnto a Cockatrice therefore wee saye Dulcia sunt amica naturâ— and hence it comes that a man beeing a friend to sweet things happens to be stifled by them Nâ— intuearis vinum quando flauescit cùm splenduerit in vino color eius Ingreditur blandè in nouissimo mordebit vt coluber sicut Regulus venena diffundet They that are delighted so much as Alexander Magnus with the sweete praises of their flatterers become also by them stuffed and filled full of pride like bladders bigge swolne with wind and no other substance at all in them Whose ending commonly is like that of Acteons beeing eaten vp by the dogges which himselfe had nourished VVherefore the Prophet Esay foreseeing this euill and that by such like beguilings of the tongue many do suffer theÌ„â—elues to be deceiued thus spake Popule â—eus qui te beatum dicunt ipsi te deâ—â—piunt O my people they that terme you happy do deceiue you Claudio I am my Lord of your opinion that the sweete deceiptes of such do induce to much euill by their pleasing do foster vp many vices Antisthenes Prince of the Cynick sect Iudged it lesse harme to light into power of Rauens then into the hands of flatterers And another Philosopher quarrelling with one about words many vnseemely speeches threatning death passed between them Quoth one of them Perhpas I may line to see thee hangd and then the Rauons to come peck aut thine ayes whereto the other answered Perhpas I may liue to see thee fall among flatterers for Rauens peck out the eyes but of the dead onely whereas flatterers dig them forth while we are liâ—ing Wherefore they that giue maintenance to such counterfaite tongues are euen like vnto blind men who very well heare what is sayde vnto them but cannot behold any thing done So are the flutterers heard their blandishments fly liberally in mens faces but fight of their dealing is bereft theÌ„ they are led away by their smoothe enticing till sweetelye they haue deuoured all their substaunce vp This made Diogenes call Aristippus Dionisius flatterer a dog and another time a well coucht snare Constantine called the flatterer a Moth. Horace the Lirick Poet giues him the name of a Fox Aeneas Siluius reporteth that Sigisnound the Emperor soothing a flatterer vp in his follie and vsing familiar gestures with him at last lifted vp his haÌ„d gaue him a good box on the eare the other finding fault with this iniury done him sayd Alas my Lord why do you smite me the Emperor replyed Why dost thou bite me A blowe is the best reward for a bite And in sooth it may be very aptly so tearmed because nothing bites the soule more in feeding it with the vaine breath of idle vices The flatterers tongue dealeth as a mother is wont to do with her young son who crying because she gaue him a blow for falling she then payes him another in a kind perswasion that she did it to no other end but because he should looke ere he leapt So the flatterer hauing made a yong nouice of his eare-tyed fondling and so shrunke him that he is scant able to staÌ„d any loÌ„ger he giues him blowes with one bitter gird or other which the fool taking vnkindly the flatterer shrinks away from him bidding him to be better aduised afterward And then though too late he can well perceiue that he commended vices to him as if they had been vertues that he led him in infamous courses which true friends would haue checkt him for and now as the flatterer ceasseth euen so his former shame and follye ceasseth Lodouico These latter words of yours make me call to minde an excellent example which we read in holy Genesis of Noahs posterity who sayde one to another Venite faciamus nobis Turrim cuius culmen pertingat ad Coelum But they could not finish their labour begunne for God confused their tongues in such manner as one vnderstoode not what another sayde VVhereby ensued that when the murmurer asked for Lyme aboue they beneath wold bring him vp stones and when as hee did call for stones then hee should bee sure to haue water Heereuppon they were enforced to giue ouer worke which before continued in progression so long as they beneathe coulde supplye theyr demaundes aboue The infamous Tower of sinne pride and vayne glorie wretched worldly men builded vp against God to make their names glorious on the face of the earth and so long it lasted and so high ascended as while their seruants and flatterers could minister matter to them extolling what they did soothing their conceite and magnifying their vaine actions the onely stuffe and furnishment to build vaine glories towers withal Whereas if their sinnes had beene reprooued their mightie follie and insolence checked the worke had beene left off and the weight of their offences better remembred Philopoemines rehearseth that a Trumpet of the contrarye Armic beeing taken in the battayle the Generall gaue commaund that hee shoulde bee slaine to whome the Trumpet answered Wherefore should I be slaine that neuer vnsheathed my sword against any man in the field Whereto the Generall replyed Albeit with thy weapon thou hast not kild any man yet with thy mouth thou hast giuen death to many prouoking on the violent furie of the battatle by the sound of thy trumpet sent from thy mouth Euen so doe flatterers murther more by false extolling and supporting their vices then are slayne in a field of enemies by the hands of valiant souldiers which made the Prophet Ieremie saye Venite percutiamus cum lingua Claudio It is most true that much beeing gotten by the false tongue makes more errors escape then else would haue bin committed Seneca decalareth that euery time Xenocrates sounded his Trumpet Alexander the greate hearing it would draw foorth his sword although he was not in war yet euen as if he had been in the battaile fighting The dancing instructer or teacher of dancing no sooner heareth the Lute or the Violen but his feet begin to moue presently so soone as the flatterer lets his lying tongue walke it puffes vp proud minds immediatly which conceite of their own vain glory VVhen Ieroboam made the golden Calues and the people honoured them as so many Gods there wanted no prayâ—ers of his workemanshippe cup-quaffers singers dauncers and feasters So when Aaron erected the golden Calfe in the plaine by the steepe mounte Sinai mayne commended this ill acte of Aarons
with an hundred thousand foote Souldiers and twenty two thousand horsemen he damd vp all the passes quite chaunged the water courses so that in the space of twentie dayes they had not in the citie one droppe of water Theyr case beeing thus desperate they resolued to giue vp themselues as a preye into the Armies power and had doone so but that by a supernaturall helpe God sent them succour So dealt the deuill with this poore man Damming vp the torrent of speech or eloquence closing vp the way-gate of hearing and robbing him of the cheerfull benefite of sight that then drouping down into despaire he might by none of those organes expect any succour That so hauing by no way of the sences any entrance left for helpe he seeing no man else to do good that by their example hee might conuert he hearing no preaching against sinne that his heart thereby might take a loathing of it and he speaking not one word with his tongue least by true contrition and consession of his sins to God he might call and crye to him for help in this extremity might despaire and dye Herein the deuill obserued the rule of him who entring into a chamber to sleepe commaundeth those of the house to keepe strict silence shut vp the windowes lock vp the doores to the end that not onely any noise might offend him but also that the least glimse of light should not be discerned So did the diuell with this poore man he impeached euery sense that could yeeld him any seruice toward helpe or health that the body being so shut vp in obscurity the soule it selfe might also dwell in darknesse neuer more to look on the light of celestiall grace Lodouico The deuill is an enemy to euery good worke and therefore he makes vs dumbe when we would enter into the closet of our heart and lay open to God by true confession the multitude of our sinnes And this he dooth because we should not vnfold our infirmity to the true physition of our soules therefore he then striueth most to make vs dumb when silence ought most of all to bee broken Little cares the Iaoler or as we may rather say the prison keeper if his prisoners walke about the house at liberty without fetters on their feete or manicles on their handes when the prison gate is safe shut vp and himselfe keepes the keye thereof Euen so little cares the deuill if the miserable sinner haue his hands at liberty to giue almes or doe any other good deede if his feet also be vnbound to visit the sick the imprisoned or to goe where any other neede is required so that the doore of the mouth be fast lockt vp whereby he might call to his Lorde and maker to tell him the weight and burthen of his sinne that lyes very heauily vpon his soule therefore it may be very well sayd Et illud erat mutum I thinke the Prophet Esay meant as much when he sayd Solue vincula colli tui captiua filia Sion vntye or take from thy neck the snare that holds thee captiue Oh daughter Sion that is to saye the sinfull soule to forsake her sins Among al the chaines or snares for thraldome that which is fastened about the neck is the very worst of all other because by the least twitch of restraint a man therby may be strangled dead Although the theef in the prison haue his haÌ„ds feet shackled yet notwithstaÌ„ding he hath some hope of life either by fauour of friends or by a great sum of mony or else by flight But when he sees the hangman to fasten a cord or chaine about his neck he takes himself to be quite dispatcht and no longer hope of life then remaineth In like manner the wretched sinner though his hands and feete be restrained from any good acte yet it hurteth him not so much as to lose the libertye of his speeche to haue his throate and windpipes passage stopt For if he haue but the freedome of his tongue there is sound hope of inward health for that organe will yet intreate for him speaking sincerely simply humbly purely faithfully nakedly mournefully discreetly freely strongly incessantly shamefastly and obediently he may haue remedy for all euilles whatsoeuer by this happy meanes of calling to God before his case be vtterly dispatcht Therefore the diuel more then by any other restraint watcheth to stifle vs with this dumb coller for then he counts himself sure of his prey neuer doubting the perdition of the poore sinners soule in which respect we may wel say Et illud erat mutum Claudio The very engine and snare of the woolfe who the first thing he doth with his prey fastens his teeth surely to the throat of the beast to the end he should not cry for by crying the watchfull dogs being neer hand as keepers might recouer the poor beast out of his teeth So deales the infernal woolfe with poore iust innocent sheep or lambs for so are they called by Christ himself in the Gospel for many respects Statuet quidem oues a dextris suis He shall set the sheep on his right hand The first thing he dooth he seeks to strangle them by the throat to the end they should not crye out to the careful watchmen of their soules the Preachers and dispensers of god his sacred blessings who haue the furniture for their soules safety in their keeping and watch daye and night for defence of theyr flockes leaste by theyr prayers preachings and deuoute exhortations they shoulde regaine them from the deuouring teethe of this infernall wolfe For he cares not though they shew some fewe fruites of faith as giuing almes to the poore hospitality to the harbourlesse and praying for the oppressed but by no meanes must they call to God and his ministers to lay open the foule deformities of their sinnes to reueale the true compunction of their heartes but smother all in silence stifle one penitente thought with a thousand preparations to deedes farre worse and worse and as apte for his purpose hee hath fiue seuerall sharpe teethe wherewith hee gripes them The first is shame for when a man sinneth the deuil depriues him of all blushing and euery good or manly respect till he comes into the Church and then he restores it him againe and his comely blushing colour may be perceiued euen with intire remembraunce of his heauy transgressions But what dooth he vpon this when he â—ees the poore sinner ready to talke with God and to vnlade the fraight of his ouerburthened conscience euen then he intricates his mind with a thousand strange thoughts rounds him in the eare with some silent suggestions as thus If thou disclose thy secret sinnes to God or shewe thy selfe to be ashamed of them and intendest a perfect course of repentance why others being by and seeing thee they will throwe the Publicanes
compasse that saucily which is no way to be had but by true simplicity or to haue a labourers hyre for idlenesse when he that worketh not must haue no wages Vnwise may we call him who being falne into a quagmire with a purse full of mony in his hand in very great perill of perishing wil yet refuse to catch hold on a cord cast to him from a friends hand that by vsing some meanes to fasten it about him he may the sooner be drawne out of daunger But he like a foolish man loth to let fal the purse out of his hand because he would not loose such a sum of mony refuseth the cords helpe so at one instant the purse and his life are lost together In a far worse case do I account the sinner that refuseth to accept the diuine mercy in due time but preferreth a foolish delight before it so is damned wilfully for Misericordia is sayd to be quasi miserorum chorda We by our sinning doe fall into the bottomlesse depth of hel as Dauid sayth Infixus sum in limo profundi I stick fast in the deep mire god in meer compassion casts forth the cord of his mercy to saue vs from perishing in our sins but then vaine loue to this world which we hold in the hand of our hart will not permit vs for lucre thereof to take hold vpon it Let vs therefore learne to be wise and know when this gracious blessing is offered vs. It comes after the manner of time or occasion figured by our elders with a hairy forefront but a bald scalpe behind whereon grew the prouerbe Fronte capillosa post est occasio calua Let vs not suffer our selues to be caught of this rauening woolf nor be stricken dumbe by him but breaking his hellish teeth crye out with the Prophet Dauid that we may be heard Ad Dominuin cùm tribularer clamaui exaudiuit me when I was in trouble I called vpon the Lord and he heard me For to be silent in such necessity is a most diuellish and detestable error therefore let vs say Et illud erat mutum Finis Cap. 10. The Argument Continuing on still the same matter and discourse with diuers other excellent reproofes of this mighty sinne of vnwillingnesse to repent and easing our consciences of the heauy burden of sin wherein no silence is to be kept And that the detractors tongue is like the Serpents Also how we ought sometimes to crye out and sometimes to hold our peace Chap. 11. CLAVDIO God commaunded in Deuteronomy the two and twentieth Chapter that if a virgin were defloured in the city she should be publiquely stoned to death by the people and he yeelds the reason for this so seuere punishment Quia non clamauit cùm esset in ciuitate Because shee cryed not beeing in the city For if she had cryed out perhaps the impudent man would not haue been so forward in committing such a great misdeed by her not crying it appeared as an euident signe that she condiscended to this lustfull act But if it so happened that in the field shee was deflowred then God commaunded that the man onely should be stoned and not the woman because although she had there cryed out she could not haue had such helpe as she might in the city Sin autem in agro repererit vir puellam c. Et apprehendens concubuerit cum ea ipse mortetur solus puella nihil patietur nec est rea mortis quoniam sicut latro consurgit contra fratrem suum occidit animam eius ita a puella perpessa est Sola erat in agro clamauit et nullus affuit qui liberaret eam But if a man find a betrothed maid in the field and force her and lye with her then the man that lay with her shall dye alone And vnto the maid thou shalt doe nothing because there is in the maid no cause of death for as when a man riseth against his neighbour and woundeth him to death so is this matter For he found her in the field the maide cryed and there was no man to succour her Our soule is this faire young virgin virgo Israel proiecta est in terram suam non est quisuscitet eam The virgin Israel is left vpon her land and there is none to raise her vp Oh how many soules shal be stoned eternally in hell fire for not being subiected to this cry of hearty repentaunce because the diuell hath so stopt their throats as they cannot crye to god at all but sitting wilfully dumbe and stubbomly vnrepentant deseruedly they perish Whereas if they had followed Dauids rule and by maine stearne voice broke the diuels dumbe strings they might haue triumphed at the sight of his owne deceipt and cast in his teeth that repentance only is able to free any soule frō him so haue giuen him this bone to gnaw on Et illud erat mutum Sometimes I haue seene diuers Gentlemen yea euen of this city very well deriued to bee most gratious in speeche and in their familiar conference so eloquent as they needed not giue place to the very perfectest Oratour so excellently were they prouided for this fraile worlde Notwithstanding when they should come to talke priuately with God to lay open before him the heauy loade of their sinnes to speake in the true eloquent key of a repentant soule with prayers and petitions to pearce the heauēs they haue shewen themselues sleepy sluggish and made of lead as it were nay meerely dumb and so silent as they coulde hardlye affoorde to open theyr mouthes In like manner wee finde diuers women of a quick and ready tongue for any thing concerning pride voluptuousnesse or what their peeuish humour affecteth as at playes vaine pastimes or such like delights But let them come into the Church where attonemente is to bee made betweene god and their wretched polluted soules the diuell then strikes them dumb drowsie and negligent Or if they talke at all he will be sure to fit them another kind of way with talke of proude attyres praising of idle fashions in such and such gossips or deuises of delicates for the bellie or where to meete at some wanton exercise So in stead of repenting their sinnes they heape sinne vpon sinne extolling their owne vertues if perhaps they haue any at all far worse then the Pharisey which eyther in man or woman is to be highly reprooued A learned Doctour affirmeth that Omne nociuum inclusum magis nocet whereby we may gather that putrifaction within a wound causeth greater anguish then when it is drawne foorth for then the paine is more tollerable Euen so the soule that hath many sinnes hidden in it is not much vnlike to such filthy putrifaction for if by the launcing rancour of true repentance they be not gotten forth and pardon obtained they wil
caput meum My glory and the lifter vp of my head The hypocrite with the glory which he giues to god and with the holy words which he vtters to other like one bereft of his wits seeks only after the left hand of worldly preferments making no account at all of the celestial glories but thinkes he ought to do euery thing coÌ„trary that is to lay the left haÌ„d of worldly honors vnder his head as if he were sleeping vpon the pillow of promotion there is nothing else in him to be respected As for the right hand wherof the heauenly spouse makes her vse to wit a longing hart filled full of earnest enflamed desires holily to aspire to be circled about with his eternal loue round embraced in the armes of his brightnesse in him there is not so much as one thought admitted thereof Lodouico Whosoeuer doth aduisedly note the hypocrite being adorued with the name of a Christian full of such sincere and holy wordes shall apparantly perceiue that he is not much vnlike the mysterious image which Nabuchadnezzer king of the Assyrians sawe in his dreame His head was of the finest gold the breast and armes of siluer the belly and thighs of brasse the legs of yron and the feete partly of yron partly of earth But from a high mouÌ„taine there came a little stone smiting the earthy part of the statue broke this immesurable Colossus and bruisd it into the smallest dust The hypocrite hath his head of gold because he seems to glory in the name of a Christian his works also are christian-like so much as by outward appearance caÌ„ be discerned And they that heare him to vtter forth such sanctified speeches do meerly iudge him to be a saint of Paradise so much for his golden head But the trunk or body is not answerable to the head because the breast armes are of siluer His inward thoughts are signified by the breast his outward worksare distinguished by the armes being altogether tyed to worldly reward infinite in auaritious scraping together therfore are they thus denoted by siluer His belly is of brasse a mettal ful of noise sounding which signifies that whatsoeuer he doth is but to get him a name in the world and only to compasse a fame of holinesse His legges are of yron for the hypocrite walketh many countries leaues no wayes whatsoeuer vnessayed to purchase eyther spirituall or temporall authority to the end he may rule and swaye ouer others with the yron rodde of tyrannicall gouernement Reges eos in virga ferrea tanquam vas figuli confringes eos Thou shalt bruise them with a rod of yron and breake them in pieces like a potters vessell this signifieth the yron which tames all other mettals whatsoeuer Hee hath his feete of earth for the hypocrites affections are all carnall and therefore thus signified to be earthie The hypocrites works are so interessed with vanity that whatsoeuer he doth it is onely to gaine mony or else to purchase fame of the world or for some temporary authority neuer hauing the glory of God before his eyes which ought to be cheefest preferd in all our actions Non nobis Domine non nobis sed nomini tuo da gloriam Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie Woorthily therefore doth Christ the corner stone descend brusing all into small dust and dissoluing all his vaine thoughts into nothing Tunc contrita sunt pariter ferrum testa aes argentum aurum redacta quasi in fauillam aestiuae areae quae rapta sunt vento nullusque locus inuentus est eis c. Then was the yron the clay the brasse the siluer and the gold broken all together and became like the chaffe of tbe summer flowers and the wind caried them away that no place was found for them And the stone that smote the image became a great mountaine and filled the whole earth Claudio Deseruedly doe hypocrite want a right intention and hauing a vaine respect in all their actions our Sauiour spake very well of them when he sayd Nolite fieri sicut hypocritae tristes exterminant enim facies suas vt appareant hominibus iâ—â—unantes When ye fast looke not sowre as the hypocrites do for they disfigure their faces that they might seeme vnto men to fast Speaking of hypocrites hee sayth that they looke sowre and disfigure their faces But when he speakes of the true christian who doeth all things to the honour of God he vseth then the singular nuÌ„ber saying Tu autem cum ieiunas c. Et faciem tuam laua But when thou fastest c. And wash thy face Hereupon was it that in speaking of the hypocrites face he vseth the number of moe then one Exterminant facies suas But in speaking of the iust man he vseth the singular number onely because the end of the iust man is bâ—â— one that is the glory of God onely but many are the vayne ends of hypocrites Exterminant facies For the hypocrit hath now the face of one that is earnest in prayer then by by of an almes-giuer anone of an apostolical preacher afterward of a deuout faster but he hath none of all these faces truly and in deed His owne proper face beeing a very diuelish face is fearefull to behold and euery one flyes from it euen the diuell himselfe But the iust man hath one face onely and that is most Angell-like as we may read of S. Stephen the glorious martyr intuebaÌ„tur faciem eius tanquam faciem Angeli They saw his face as it had bin the face of an Angell The hypocrite hath many faces not onely because he is the Ape of many persons as in a Comedy we may see that one man playes the parts of many but also in this regard that he directs his workes to many ends namely to temporal profit to worldly honor to please men and a thousand other vnwoorthy deseignes which the iust man neuer doth but addicteth all his actions to the glory of God onely And this word Exterminant is not quite voyde of mystery Exterminare hath no other signification but to issue foorth to step beyond or out of our bounds limits Now the hypocrites confynes are where with holy words he may cloke a diuelish hart therein is he sayd to go beyond his true confines Lodouico What are those limits or confines which hypocrites do vse to outgoe or passe Claudio The confines or boundes of the vniuersall world are onely two heauen and earth Hypocrites by their counterfeite kind of life are extermined and banished both from heauen and earth from God and from men and so they loose both the one and other reward That of heauen because ReceperuÌ„t mercedem suam They haue their reward And that on earth because in a moment it vanished and
14. 2. He that walketh in his righteousnesse feareth the Lord but he that is lewde in his wayes despiseth him fol. 143 Chap. 24. 9. The detractor is abhomination fol. 144 Chap. 10. 23. It is a pastime to a foole to do wickedly fol. 151 Chap. 17. 21. A naughty tongue shall fall into euil fol. 172 Chap. 4. 23. Keep thine heart with all diligence for thereout commeth life fol. 221 Chap. 12. 23. The lying lippes are abhomination to the Lord. fol. 224 Chap. 18. 6. A fools lips causeth strife ibid. Chap. 15. 7. His lips are a snare for his soule ibid. Chap. 30. 14. There is a generation whose teeth are as swords fol. 258 Ecclesiastes and Ecclesiasticus Chap. 51. 30. The Lord hath giuen me a tongue for my reward wherewith I will praise him fol. 3 Chap. 3. 1. 7. To all things there is an appointed time a time to keep silence and a time to speake fol. 4 Chap. 15. 18. Learne before thou speake fol. 8 Chap. 6. 7. All the labour of man is for his mouth fol. 9 Chap. 22. 26. VVho shall set a watch before my mouth and a seale of wisedome vpon my lips that I fall not suddenly by them that my tongue destroy me not ibid. Chap. 32. 8. Thou that are yong speake if need require and yet scarcely when thou art twise asked fol. 13 Chap. 30. 12. 8. Bow down the neck of thy son while he is yong An vntamed horse wil be stubborne and a wanton child wil be wilfull fol. 18 Chap. 28. 29. Weigh thy words in a ballance and make a sure bridle for thy mouth fol. 28 Chap. 9. 17. The words of the wise are more heard in silence then the cry of him that ruleth among fools fol. 31 Chap. 11. 30. 2 Iudge no man blessed before his death for a man is knowne by his children Commend no man in his life time fol. 37 Chap. 28. 25. Make a doore and a bar a bridle for thy mouth fol. 38 Chap. 21. 14. The hearte or inner partes of a foole are like a broken vessell he can keepe no knowledge whiles he liueth fol. 40 Chap. 20. 7. A wise man will hold his tongue till he see opportunity but a foole and a trifler wil regard no time ibid. Chap. 28. 22. There be many that haue perished by the edge of the sword but not so many as haue falne by the tongue c. fol. 41 Chap. 40. 21. The pipe and the Psalterion make a sweet noise but the stroake of the tongue breaketh the boanes ibid. Chap. 32. 6. Powre not out words where there is no audience fol. 45 Chap. 15. 5. In the midst of the congregation shall he open his mouth with the spirit of wisedome and vnderstanding shall he fill him and cloath him with the garment of glory fol. 51 Chap. 15. 1. A soft answer putteth away wrath but greeuous words stir vp anger fol. 67 Chap. 20. 15. They that eate his breade speake euill of him fol. 90 Chap. 20. 24. A theefe is better then a man that is accustomed to ly they both shall haue destruction to heritage fol. 110 Chap. 28. 16. The double tongue hath disquieted many and driuen them from nation to nation fol. 112 Chap. 9. 12. No man doth know his time but as the fishes which are taken in an euill net or as the birds that are caught in the snare so are the children of men snared in the euil time when it falleth vpon them suddenly fol. 124 Chap. 30. 25. Sorrow hath slaine many and there is no profit in it fol. 129 Chap. 21. 4. All iniquity is as a two edged sword the wounds therof cannot be healed fol. 133 Chap. 15. 9. Praise is not seemly in the mouth of a sinner for that it is not sent of the Lord. fol. 143 Chap. 11. 31. Of one little spark is made a great fire and of one deceitfull man is bloud increased fol. 148 Chap. 16. 9. Hast thou heard any thing against thy neighbour let it dy in thee fol. 145 Chap. 5. 11. Be not caried about with euery wind and go not into euery way for so dooth the sinner that hath a double tongue fol. 166 Chap. 27. 25. 26. 27. VVhoso casteth a stone on high casteth it vpon his own head and he that smiteth with guile maketh a great wound c. fol. 165 Chap. 45. 12. A crowne of gould vpon his head bearing the form and marke of holinesse fol. 223 Chap. 2. 6. Some man houldeth his tongue because he hath not to answer and some keepeth silence waiting a conuenient time fol. 227 Chap. 15. 5. 6. In the midst of the congregation shall she open his mouth with the spirit of wisedome and vnderstanding shall she fill him cloath him with the garmēt of glory She shall cause him to inherit ioy and the crowne of gladnesse and an euerlasting name fol. 252 Canticles or Salomons Song Chap. 4. 3. Thy lips are like a thread of Scarlet and thy talke is sweet fol. 22 Chap. 2. 14. Let me heare thy voice for thy voice is sweet fol. 23 Chap. 2. 6. His left hand is vnder my head and his right hand doth imbrace me fol. 174 Chap. 4. 16. Arise O North and come O South and blow on my garden that the spices thereof may fly foorth c. fol. 255 Chap. 6. 3. Terrible is an Army with banners fol. 282 The Prophet Esay Chap. 6. 5. Woe be to me because I held my peace fol. 4 Chap. 14. 12. 13. I will ascend aboue the highest of the cloudes and exalt my throane beside the starres of God I will sit vpon the mount in the congregation of the North and I will be like to the most high fol. 21 Chap. 30. 15. In quietnesse and in hope shall be your strength fol. 27 Chap. 32. 17. The beauty of iustice is quietnesse fol. 29 Chap. 45. 9. My secrets I keep to my selfe c. fol. 42 Chap. 14. 15. But thou shalt be brought downe to the graue to the sides of the pit fol. 52 Chap. 37. 36. The Angell of the Lord went out and smote in the campe of Ashur an hundred fourescore and fiue thousand fol. 64 Chap. 2. 4. They shal break their swords into mattocks or plough-shares and their speares into Sithes fol. 74 Chap. 29. 13. This people come neer vnto me with their mouth and honor me with their lips but haue remooued their hearts farre from me fol. 88 Chap. 56. 10. They are all dumb dogs they cannot barke fol. 90 Chap. 3. 12. O my people they that terme you happy do deceiue you fol. 93 Chap. 52. 2. Vnty or take from thy neck the snare that houlds thee captiue Oh daughter Sion fol. 121 Chap. 62. 6. I haue set watchmen vpon thy walles O Ierusalem which all the daye and all the night continually shall not cease fol. 133 Chap. 62. 7. Oh you that are mindfull of the Lord keep not silence and giue him no rest till he
repaire and till he set vp Ierusalem the praise of the world fol. 134 Chap. 47. 5. Sit still and get thee into darkenesse Oh daughter of the Chaldeans for thou shalt no more be called the Lady of kingdomes ibid. Chap. 32. 4. The tongue of the flatterers shall bee readye fol. 154 Chap. 6. 6. 7. The flew one of the Seraphims to me with an hot coale in his hand which he had taken from the Altar with the tongs And he touched my mouth and sayd Lo this hath touched thy lips and thine iniquity shall be taken away and thy sin shall be purged fol. 159 Chap. 51. 7. 8. Harken vnto me you that know righteousnesse the people in whose hart is my lawe Feare you not the reproache of men neither be you afraide of their rebukes For the moath shall eat them vp like a garment and the wormes shal eat them like wol but my righteousnesse shall be for euer and my saluation from generation to generation fol. 163 Chap. 14. 12. How art thou falne from heauen O Lucifer Son of the morning fol. 172 Chap. 7. 11. 12. Ask a signe for thee of the Lord thy God either in the depth beneath or in the height aboue I will not ask neither wil I tempt the Lord. fol. 194 Chap. 8. 21. VVhen he shall be angry he shall euen fret himselfe and curse his king and his Gods and shall looke vpward fol. 211 Chap. 52. 5. My name all the day continually is blasphemed fol. 213 Chap. 31. 9. And the tongue is as a fire which consumeth any thing fol. 219 Chap. 23. 2. Be still yee that dwell in the Iles. fol. 222 Chap. 22. 22. And the key of the house of Dauid will I lay vpon his shoulders fol. 243 Chap. 64. 1. Oh that thou wouldest break the heauens come downe fol. 245 Chap. 1â— 1. Send you a Lamb to the ruler of the world from the rock of the wildernesse ibid. Chap. 60. 8. Who are these that fly like a cloude fol. 256 Chap. 6. 5. I dwell in the middest of a people of polluted lips and myne eyes haue seene the king and Lord of hoastes fol. 267 Chap. 38. 10. Exalt thy voice like a Trumpet fol 280 The Prophet Ieremy Chap. 48. 9. Giue flowers vnto Moab that it may fly and get away for the cities thereof shall be desolate without any to dwell therein fol. 76 Chap. 48. 10. Cursed be he that doth the work of the Lord negligently and cursed bee hee that keepeth back his sworde from bloud ibid. Chap. 18. 18. Come and let vs smite him with the tongue fol. 94 Chap. 5. 30. 31. An horrible and filthy thing is committed in the land The Prophets prophecie lyes and the Priests receiue gifts in their hands and my people delight therin What will you then do in the end thereof fol. 97 Chap. 4. 19. I cannot be still for my soule hath heard the sound of the Trumpet and the alarum of the battell fol. 133 Chap. 4. 20. Destruction vpon destruction is cried for the whole land is wasted suddenly are my Tents destroyed and my curtains in a moment fol. 134 Chap. 3. 1. Thou hast plaide the harlot with many louers thou hast sit waiting for them in the waies fol. 135 Chap. 1. 5. 6. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee and ordayned thee to be a Prophet vnto the nations c. fol. 230 Chap. 15. 19. And if thou take away the pretious from the vile thou shalt be according to my word fol. 263 The Prophet Ezechiel Chap. 24. 18. I spake vnto the people in the morning and at euen my wife died fol. 132 Chap. 21. 6. Mourne therefore silently in affliction of spirit fol. 135 Chap. 1. 9. They returned not but euery one went straight forward fol. 151 Chap. 22. 9. In thee are men that cary tales to shed bloud in thee are they that eate vpon the mountains in the midst of thee they commit abhomination fol. 162 Chap. 34. 18. 19. Haue you drunk of the deep waters and must you trouble the residue with your feete And my sheep eate that which you haue troden with your feet and drinke that which you haue troubled with your feet fol. 180 Chap. 8. 8. 9. Ezechiel take an instrument and dig the wall which seemeth so stupendious to thee c. fol. 199 To Prophet Daniell Chap. 10. 15. I set my face toward the ground and held my peace fol. 136 Chap. 2. 35. Then was the yron the claye the brasse the siluer and the gould broken all together and became like the chaffe of the summer flowres and the wind caried them away that no place was found for them And the stone that smote the Image became a great mountaine and filled the whole earth fol. 176 Chap. 3. 96. Therefore I make a decree that euery people nation and language which speake any blasphemy against the god of Sydrach Misach and Abednago shall be drawne in pices and their houses ruined fol. 215 Chap. 10. 17. How can the seruant of this my Lord talke with my Lord fol. 236 Chap. 3. 60. All yee workes of the Lord blesse you the Lord praise him and exalt him aboue all things for euer fol. 212 The Prophet Oseas Chap. 7. 3. They make the king glad with their wickednesse fol. 95 Chap. 4. 1. 2. 3. There is no truth in the land By swearing and lying c. they breake out Therefore shall the land mourne and euery one that dwelleth therein shall be cut off fol. 105 Chap. 13. 1. Ephraim speaking a great feare came vpon Israell fol. 132 Chap. 2. 20. I will euen marry thee vnto me in faithfulnesse fol. 135 Chap. 7. 16. Their Princes fall by the edge of the sword for the rage of their tongues fol. 172 Chap. 2. 14 I will bring her into the wildernesse and speak vnto her hart fol. 260 The Prophet Amos. Chap. 5. 2. The virgin Israell is left vpon her land and there is none to raise her vp fol. 128 The Prophet Micheas Chap. 6. 15. Thou shalt sowe but not reape thou shalt tread the Oliues but shalt not annoint thee with the Oyle and make sweete wine but shalt not drinke wine fol. The Prophet Nahum Chap. 3. 5. I will discouer thy skirtes vpon thy face and will shewe the nations thy filthinesse and the kingdomes thy shame fol. 196 The Prophet Aggeus Chap. 1. 5. 6. Consider your own wayes in your harts You haue sowne much and bring in little you haue eate but you haue not enough you drink but yet you are not filled you cloath you but you be not warme and he that earneth wages putteth the wages into a broken bag fol. 198 The Prophet Esdras Chap. 4. 41. 42. Blessed be the Lord God of trueth Truth is greate and strongest and ouercommeth all things fol. 107 Wisedome of Salomon Chap. 7. 12. The soule of the iust is the seate of