text but you that are Sottishly sinfully Simple Euery word in this clause of the text sounds Terror in your eares But the last word most terror 1. But a word of terror First that you differ from the children of God and are as contrarie to them as darkenes to light as blacke to white as infants to men of learning as ignorants to men of deepe vnderstanding as this particle BVT giues to vnderstand this is matter of terror For if you be contrary to the Godly you haue no part in their priuiledges neither is God your Father nor Christ your Brother nor the Holy Ghost your Comforter nor Grace your maintenance in present possession nor Glory your inheritance in future expectation 2. Simple full of terror Secondly you are fooles I know indeed you are wise in your owne eyes for it is as naturall for a naturall man to glorie in his owne wisedome i Ier. as can be I know also that the men of the world will so repute you for it is k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Virginitat Tom. 1 p. 824. ordinarie with them to deeme those wise which haue any cunning but to buy and sell to defraud and sinne to make two halfe-pence of one as one speaketh But whatsoeuer conceite either the world hath of you or you haue of l Aâ—t Deus stulte vbi tibi sapiens videris ibi stulte vel stultus es August de Verb. Apost Ser. 19. lib. 50. Hom. Ser. 7. your selues you being wicked are fooles in Gods account for all that Yea such you are Chronicled to be in HIS books in HIS Records as the title Simple in this Text and the terme FOOLE in other m Psal 14.1 Psal 92.7 Pro. 1.22.3.35.7.22.10.1.14 3. c. places doe declare And I am sure this is as great a ground of terror vnto you as the former if not greater For alas wretched creature being a foole thy vnderstanding is darkened n Ephes 4.18 the God of this world hath blinded the eyes of thy minde o 2 Cor. 4.4 Sectatur imprudentiam inscitia Arist de virt lib. Tom. 5. p 481. Thou knowest not good from evill nor evill from good “ Qui enim stultus est quid sit iustum ac bonum nescit Et paulo post Rectum autem discernere a prauo quis potest nisi sapiens Lactan. de lust l 5 c. 18 p. 163. thou callest as it were p quid ergo noÌ„ne diem nocteÌ„ vocant Solem tenebras Id. ibid. c 20 p. 165. day night and the sunne darknesse thou q Imprudentiae est iudicare peruersè de rebus deliberare perperam Aris lib de Virt. Tom. 5. p. 481. iudgest of things peruersly thou deliberatest of matters corruptly Being a foole thou art r Stultus semper peccat Ducitur enim quasi captiuus à vitijs nec resistere vllo modo potest Lactan de Iust l 5. c. 18. Stultus etiam malus est Et paulò post â—tultus omnia vitia habet Senec. de Benef. l. 4. c. 26. p 448. Non hoc dicimus sic omnia vitia esse in omnibus quomodo in quibusdam singula emine aâ—t sed malum ac stultum nullo vitio vacare Idem lib. dict cap. 27. sinnes bondslaue no Idiot is a more slavish drudge to the basest workes that hee is set about then thou art to the Divell to corruption and to the deeds of darknesse then which what seruice more base more miserable nay to which what service is Å¿ Est enim seâ—uâ—tus eius viz. Diaboli vilissima vitiosisima durissima notentissima Diet. Postil Dom Trin. 15 comparable in ilnesse in vilenesse in hardnesse c Againe being a spirituall foole though thou hast neuer so plotting and plodding an head for earthly things yea as deepe a reach as any to make the best of thy commodities as wee vse to say yet thou t Stultus nullâ re scit vti Senec. lib. 1. Epist 9 pag. 538 Imprudentiae est vti nequire presentibus bonis Arist libel de Virt. Tom 5. pag 481. in 16â— knowest not how to vse any thing aright of that which thou enioyest u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After Hom. de Occon Iniq. pag. 21. Thou hast indeede a bodie composed of proportionable parts endued with profitable senses very vsefull to thy life and beeing and thou hast a soule endued with reason and vnderstanding it may be thou hast wealth it may be friends it may be honour it may be credite and all these things are not to bee vsed as x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. pag. 23. thy selfe pleasest but as God prescribeth but alas thou canst not vse any of them so as God would haue thee God hath giuen thee his Word his Sacraments which are rich gifts great blessings y Audissapientem irridentem stultum quod bona naturae bona gratiae quae forte per lauacrum regenerationis acceperat tanquam illam quam plantauit Deus non homo primam suam vineam in non vineam negligendo redegit Bern. in Cant. Serm. 63. fol. 184. H. thou knowest not what vse to make of any of these thou canst not tell what vse to put the Word to what vse to make of thy Baptisme of the Lords Supper no more then a babe knowes what vse to make of a pearle or a peece of gold that is put into its hand when it throwes it about the house and is ready to lose it That very z Nam stultus quod viuit mortem potius quam vitam esse censuerim Quomodo vita cum sterilitate Arborarida in sterilitatem versa nonne mortua iudicatur Et sarmenta mortua sunt Sic stultus eo ipso quòd inutiliter viuit viuens mortuus est Bernard ibid. benefit of life it selfe which God hath lent thee thou hast so little skill to vse aright that it is little better vnto thee then a very death Being a a Nihil stultitia pacatum habet tam supernè illi mâ—tus est quam infra Senâ—c lib. 1. Epist 59. p. 632. Quid ergo inquis Stulti ac mali non gaudent Non magis quam praedam nâ—cti leones Idem ibid. pag 633. foole no sound ioy belongs vnto thee a trembling heart is alwayes within thee Thou art afrayd of b Hic alter imperitus est rebus suis timet Senec. lib. 1. Epist 56. p. 623. thy selfe afrayd of c Videhis illum scil imperitum comitiquè oneriquè timentem Ibid. thy friends Bee there d Psal 53.5 Illi enim saepe hostem timuere sine causa tutissimumque illis iter quod suspectâ—ssimum fuit Senec. lib. 1. Epist 59 pag. 632. no danger at hand thou are subiect to feare bee there e Sequuntur pericula occurrunt ad â—mnia pauet stultitia Ibid. some danger at hand indeed thou art subiect hopelesly to quake yea f Imparata est ipsis terretur auxilijs Ibid. helpe it selfe in the time of danger terrifies thee scares thee There is no childe that is without the vse of reason more timorous of a bug-beare of a thing of nothing then thou art of every noyse vpon every light occasion Thus comfortlesse I say is thy condition Lay now these things together thy blindenesse thy slauery thy ignorance to vse Gods blessings aright thy want of right to any true comfort All which are as so many fruits of thy folly and tell mee whether these doe not shew that to bee a spirituall foole is a thing most terrible most fearfull ¶ 3. Passe on A phrase of Terâ—our also Thirdly as you differ from Gods children and are fooles so also doe you passe on you are desperately heedlesse and dreadlesse in the greatest dangers Though you cannot but g Imperitus est ad omnem crepitum expauescens quem vna quaelibet vox pro fremitu accepta deiecit quem motus leuissimi exanimant Senec. lib. 1. Epist 56. circ fin h Quòd autem non dicit Propheta illos nihil praeuideâ—e sed transiretantum mulctari eò docet fieri aliquando vt isti fatui mala futurae praeuideanâ— sed tamen ità a suis cupiditatibus traeâ—suersos rapi vt viuentes videntesque quod dicitur pereant et tanquaÌ„ Amphiaraeus ad interitum scientes properent Cart. ad loc fore-see the plague that is threatned against you that is approaching neere you yet you are so violently transported by your raging lusts beyond all bounds of any fore-cast and provision for your selues that you wittingly and willingly goe on to your owne ruine this also is another ground of terrour But * 4. And are punished A phrase of terror lastly that you come to be punished that is vncouered vnsheltered in the day of vengeance so that though you should see the plague as plainely as you can with your i Tanquamoculis praediti ad vtdendum malum pedibus capti ab illo fugere nequeunt Cartw. in Pro. col 1096. eyes yet your feete cannot possibly escape hampering in it this euen this I say may be a double a treble terrour yea a terrour of terrours vnto you For in this case what O what miserie doe you not lye open vnto your houses may be fired ouer your heads your wiues deflowred before your faces your husbands murthered in your presence your children quartered before your eyes your owne bodies cast to the beasts of the field to the fowles of the ayre and which is worst of all your soules plunged into the lake of fire thereto be tormented for euermore from which Lake he saue vs who shed his blood for vs euen Iesus that iust and righteous one to whom with the Father and Eternall Spirit bee all prayses in all the Churches throughout all ages Amen FINIS
THE WISE-MANS FORECAST AGAINST THE EVILL TIME BY THOMAS BARNES Preacher of the VVord at St Margretts in New-Fish-streete LONDON LONDON Printed by I. D. for Nathaniell Newbery and are to be sold at his Shop at the signe of the Starre vnder St Peters-Church in Corn-hill and in Popes-head Alley 1624. TO THE RIGHT VVORSHIPFVLL Sir Francis Barrington Knight Baronet Sr Thomas Eliot Sr Nathaniell Barnardiston Mr Roger Thornton Esquire the Author wisheth all blessings in this world all blisse in the other according to Gods good will and pleasure OF a Creator omnium Deus inter caetera super caetera quae creauit RATIONALEM dignatus est illustrare naturam Hug. Vict. de Ani. l. 2. c. 31. Tom. 2. 109. all the things which the Lord hath made in this Great World MAN Right VVorshipfull is the most noble for whose sake other creatures were b Propter quem viz. hominem mundum ipsum vniversa quaecunque sunt Deus fecit Lactan. de Diuin raem l. 7. c. 4. p. 214. created to whose feete the things below are c Psal 8.6 Rursum caeteras res animantes hominis causà esse factas ex eo clarum est quòd homini seruiunt Lactan de Diu. Praem l. 7. c. 14. subiected Of all the essentials which MAN the little world doth consist of the SOVLE is the most excellent d Habet anima quandam propriam naturam omnibus his mundanae molis elementis excellentiorem Hug. Vict. de Anim. l. 2. c. 12. it is e Gen. 2.7 infused by God f Insufflauit enim dictum est ad exprimendam operis dignitateÌ„ vt agnosceretur aliquod eximium quod eius ore prolatum est Cassiod de Anim. pag. 313. which notes out the dignitie of it it g Animus est substantia quaedam rationis particeps regendo corpori accommodata Hugo Vict. de Anim. l. 1. c. 1. Tom. 2. fol. 95. hath command of the bodie which notes out the authoritie of it it is a worke as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 46. p. 507. One calles it both Great Divine and Admirable Of all the powers in the soule none is comparable to the REASON Of all the branches in the reasonable part none is equall to the MINDE none excels the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Ne leuitâ—r INTELLECTIVAM animae substantiam perpendas dilecte Id. Hom. 26. p. 326. Vnderstanding Of all the vertues in the minde WISEDOME giues the greatest light Wisedome swaies with chiefest might Oh the breadth that Wisedome spanneth Oh the length that Wisedome reacheth Oh the height that Wisedome climeth Oh the depth that Wisedome gageth when once it comes into a Soule cleered by Gods spirit in some good measure from those duskish cloudes of Ignorance and Error with which before it was obscured k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Hom. 46 Without this how can men discerne of things that differ l Phil. 1.10 How can they see what is good and what is euill and so exercise the power of their reason in ensuing the one in eschewing the other m Idcircò data est hominâ— sapientia vâ— cognitâ bonorum maloruÌ„que naturâ in appetendis bonis malis declinandis vim suae rationis ex erceat Lact. de Diu. Praâ— l. 7. c. 4. When dangers are imminent and comming against vs Wisedome foresees them forecasteth against them When troubles are incumbent and lying vpon vs it doth either remoue them or n Inter omnes rerum perturbatissimaruÌ„ intemperies nos certos tectosque conseruat Serran in Eccles c. 7. p. 388. preserue vs in them In a word What walls are to Cities what skinnes are to beastes scales to fishes feathers to birds and shells to some creeping and baser creatures the same is Wisedome to o Nam caeteris animalibus quia sapientia non data est munita indumentis naturalibus armata sunt homini autem pro his omnibuâ—â—uod erat praeâ—ipuum rationem solam dedit Itaque nudum formauit 〈…〉 vt eum sapientiâ muntret tegeret Lactan. de Diu. Praem l. 7. c. 41. â— that naked-borne creature MAN euen a couering a p Eccles 7.12 defence yea Wisedome saith Salomon strengtheneth the wise more then ten mightie men which are in the Citie q Ib. v. 19. This excellencie this efficacie of Wisedome I vndertake to lay open so farre as the Text giues leaue and the times require in the ensuing Discourse In the which as the Searcher of all hearts knowes next to his owne glory I seeke the good of two sorts of prudent Christians of improuident persons The one I would not haue despayre although the times frowne the other I would not haue secure because the times frowne The one hauing wisedome doe I advise to vse it that they may foresee the plague and hide themselues The other wanting wisedome doe I perswade to seeke it least like fooles they passe on and be punished Now if either of these persons through Gods blessing reape that good which I entend by these endeuours I doe not doubt but besides their prayses in the first place returned to God for that blessing they will send vp some prayers for Your VVorships well-fare for suffering your Names to stand in the forefront of this Treatise as a Countenance to the Matter although scarce knowne to one of you and well-deseruing of none of you be the Author My boldnesse is much I freely confesse it yea ouer-much I craue pardon for it Although I haue ioyned so many of you together because I hope you are vnited in the same bond of Religion when each of your Names is worthy to countenance some greater some better Worke then this is or any else that my slender abilitie can afford yet I beseech you let the intimation oâ—â—y desires to be thankefull to most of you as I haue great reason to oblige my selfe to all of you for this your Protection plead excuse for my boldnes r 1 Thes 5.23 Now the very God of peace sanctifie you throughout and preserue your whole spirits soule and bodie blamelesse vnto the comming of our Lord Iesus Christ A Petitioner for which to the throne of grace is he who is At your Worships service in the LORD THOMAS BARNES THE VVISE-MANS FORECAST AGAINST THE EVILL TIME Proverbs 22.3 The prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished FOr me to beginne with a large Discourse of this whole Booke by way of Preface would be both tedious and incommodious neither pleasing nor profitable especially too sith they who are acquainted with the Scriptures or haue some little insight thereinto cannot be ignorant that this Booke hath God for the Author Salomon for the Writer Proverbs or Divine Parables for the Matter of the same This Chapter as a Piscator Tituli rerum quae hoc capito proponuntur sunt isti Fama
19. They are wont to take to heart the afflictions of the Church and to mourne with those that mourne We doe not so There is great need both of t Lachrymis magis quam verbis opus est ad exprimendum dolorem quo corporis nostri plaga deflenda est quo populi aliquando numerosi multiplex lamentanda iactura est Cypr. Ser. de Lapsis fol. 113. words and of teares to expresse our griefe for the losses and crosses which the mysticall body of the Church hath sustained since the troubles began in the Belgian-Countries yet so farre are we from teares that we seldome haue thoughts seldomer words except it be for fashion and noveltie about the breaches of Sion about the troubles of our brethren to show that we doe Sympathize and condole them If that question should be renewed which an * Cypr. de Laps fol. 114. Auncient once made u Quis sic durus ac ferrtus quis sic fraterna charitatis oblitus qui inter suoriuÌ„ multiformes ruinas lugubres ac multo squalore deformes reliquias constitutus siccos oculos tenere preualeat Nec eruÌ„pente statim fletu prius gemitus suos Lachrymis quam voce depromat Who is so hard so iron-hearted so void of charitie as to keepe dry his eyes and his heart without sighes in the midst of those miseries his brethren meet with I may answer with a Negatiue retortion Who is NOT so iron-hearted and void of compassion Where is the man or woman who with Nehemiah x Neh. 2.1 lookes sad in the presence of the King Who with Ieremie doe pen songs of Lamentation Who can truely say as that good Martyr once did y Cum iacentibus iacere me credo Iaculis illis grassantis in micâ— mea membra simul peâ—cussa sunt saeuientes gladij per mea viscera transierunt Immunis liber à persecutionis incursis fuisse non potest animus in prostratis fratribus in me prostrauit affectus Cypr. de Laps Ser. 5. In the foyles of my brethren I take my selfe foyled the blows that their enemies giue THEM smite my body the swords with which their enemies slay THEM doe pierce MY bowells my BODIE indeed is NOT amongst them while they are thus persecuted my SOVLE is and mine affection cannot but participate with their affliction Who I say are thus * A caution I know indeed there is such affection betwixt the z Est quidam consensus electorum in cordibus ipsorum et Sympathia veluti membroruÌ„ in corpore Christi Qua propter vbi pius à potentibus huiusmundi adfligitur semper sunt viri boni qui si nihil aliud possint in corde tamen illi faâ—ent causam ipsius Domino precibus commendant Muscul in Psal 118. Obs v. 7. Elect in their hearts that when the Powers of the world doe rise against them they cannot but condole the afflicted and expresse their pittie towardes them by their prayers for them when they cannot shew it any other way for want of libertie or abilitie therefore I dare not say All in England doe forget the affliction of Ioseph Nay blessed be God we haue those who would not spare their owne bloud for Sions good if they should be called vnto it Yet this I say and with griefe I speake it there is a generation amongst vs so farre a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is quem olierius inopia atque agritudo commiseratione non tangit fera sane est rationis expers perperam humanam indutus formam ipsamque naturam prauâ voluntate fallers ac denique feris ipsis atque belluis immanior Aster Hom. de Diu. Laz p 8. Philip. Reuben Interp. degenerated from the nature of Man into the nature of Beastes as that for want of compassion to their owne kinde by creation which are in affliction they are more mercilesse then beastes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster loc cit Let but a swine be slaine the fellowes will come crying vnto it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. kill an Oxe the Oxen will bellow about him d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. catch a Crane in a net the whole flocke of Cranes by their houering and howling will declare they lament it But these persons e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. strange to consider that man endued with a reasonable soule made at first after Gods owne image should be so incompassionate can heare of the broiles and battailes of the murthers and massacres done vpon the bodies of their brethren and not be once touched nor affected with the same It is without all question that the Papists amongst vs bewaile not the Church nay rather like the Edomites and Esavites in the dayes of Obadiah they reioyce over the children of Iudah in the day of their destruction and speake proudly against them f Obad. 12. Againe touching the fifteenth signe g Experientiâ didicerat c. non facile quenquam posse euadere quin libenter assentatorum canticis porrigat aures laudatorum modulationibus delectetur Cypr. de leiun Tent. Christ f. 5 Experience proues that there is scarce any one amongst vs but loues to bee soothed delights to h Quicquid in nos adulatio sine pudore congessit tanquam debitum prendimus optimos nos esse sapientissimos affirmantibus assentimur cum sciamos illos saepe mentiri Senec. Epist 59. l. 1. p. 632. arrogate to himselfe his as due whatsoever flattery casts vpon him bee it never so false and vntrue i Mitissâ—mum ille se in ipsis supplicijs audit in rapinis liberalissimum in ebrietatibus ac lib dinibus temperatissimum Id. ibid. Men will be cruell covetous drunkards vncleane and yet they loue to be told that they are mercifull liberall sober and chaste Such faithfull friends as will tell vs of our faults wee cannot away with but let Parasites extoll vs to the skies for k Si inuenimus qui nos bonos viros dicat qui prudentes qui sanctos agnoscimus Id. ibid. good wise and holy persons them we like them * 15. We loue to be flattered we make of yea “ Nomullis assentator amico gratior est Arist Moral Eudem l. 7. c. 5. Tom. 5. p. 444. more then of our friends And albeit it be very necessary for men to be admonished as the l Senec. Epi. 92. l. 1. NecessariuÌ„ est admoneri Heathen himselfe could confesse yet they cannot endure reproofe Oh it is as bitter to them as gall and worme wood They are much like the Greekes whom Theodoret writes to m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. ad Graec. Infid De Prou. Dei Serm. 6. â— 100. 101. who will praise the Physitians of the body for taking launces into their hands for rifling their wounds for gaging their sores to the bottome and applying such medecines as their Art prescribes But
the Physitian of the soule be hee a faithfull Preacher or some private admonisher will they dispraise disgrace and stomacke at if Hee rifles their spirituall sores and deales plainely faithfully and roundly with them for their sinnes Children can now scarce endure their Parents to reprooue Servants their Masters Subiects their Governours Friends their Neighbours and as for many of the Great ones they cannot endure Gods Messengers to speake against their courses bee they never so contrary to Gods law never so preiudiciall to Gods glory and the good of those whose bodies and soules they stand charged withall They that applaud them doe they approue of as for Michaiah clap vp that fellow feed him with the bread and and water of affliction n 1 King 22.27 § 16. Hypocrisie in England § 16. There are hypocrites amongst vs o Sub magno professionis nomine viuimus positi Religione peceamus Salu. de Prou. Dei l. 4. p. 119. we make a profession and doe contrary to Religion we p Nos qui Christiani esse dicimâ—r si simile aliquid Barbarorum impuritatibus facimus grauius erramus beare the name of Christians and “ Atroc ùs enim su sancti nominis professione peccamus Id ibid. which is the more haynous wee doe as bad as Barbarians Let but the truth of God and the workes of men be iudge as q Operi nostro debemus credere non opinioni rationi non libidini veritati non voluntati Id. ib. it is necessary they should and it will appeare I write no lie r Aude themines improbissimi iustitiae facere mentionem qui seâ—as immanitate vincunt qui placidissimum Dei gregem vastâ—nt c. Lâ—ctan 〈…〉 Some doe counterfeit righteousnes and equity and that they seeke the peace of the Church when yet in violence and cruelty they exceed beasts wolvishly spoyling and doing all the mischiefe they can to the Church Some Å¿ Qui curios simulant Baccthanalia vivunt Iuuen. Satyr 2. counterfeit temperance and are most intemperate Some counterfeit honesty and square dealing with their neighbours and are most deceitfull t Semperenim simulationibus vtitur fraudulentus Marul â—u l. 1. c. 15. p. 29. Some haue oyle in their mouth and warre in their heart pretending loue to their brethren and intending mischiefe against them How many haue wee that are * Tamdiu hypocrita clarus apparet quam diu assistit spectantium multitudo imò nec tunc quidem tunc ceâ—ram omnibus clarus est Norunt enim videntium plurimi qui sit quemnam esse â—e simulet no longer holy then they are in the Congregation by such as knowe them not thought to be very devout by those that know them known what they are even to be nothing lesse then what they seem to be Yea u Quotum enim quemque inuenies in ECCLESIA non aut ebriosum aut helluonem aut adulterum aut fornicatorem aut Raptorem aut ganeonem aut leâ—ronem aut homicidam Salu. de Prou. lib. 3. pag. 81. drunkards rioters russiians adulterers fornicators extorters revellers theeues and murtherers will many times be found in the Temple and seeme to bee as holy as the best for the present but x Consummatis solennibus sacris statim ad consuetudinaria studia discurrunt Salu de Prou l 3. 83. sup cit when the publique exercises are done they appeare what they are in their colours and fall to their wicked and wonted courses againe How many are there that will y Execrantur publicè quod occultè agunt Id. ibid. speake against that in publique which they loue to practise in private Are not these persons hypocrites * A caueat I know indeed that in some there is a correspondency betwixt their profession and their practise As they z Hic est eorum actus quae professio ac per hac nihil mirum est si agunt quod profitentur Salu. de Prou. l 3. p. 84. practise wickednesse so like brazen faced ones they are not ashamed to professe wickednesse as they professe pietie so they haue the conscience to practise piety yet such a difference and contrariety is there betwixt the religious profession and outragious conversation in many others that wee Ministers haue iust cause to complaine as § Chrysost in Mat. c. 6. Hom. 21. one once did a Gemere prorsus hoc loco amarum quiddam immugire nos conuenit Non solum enim hypocritas imitamur sed illos quoque simulatione ipsa transimus Oh grievous to thinke it Oh lamentable to speake it we doe not onely IMITATE Stage-players who counterfeit other mens persons but we also EXCEED them in dissembling Neither doe we only mocke b Sub religionis titulo Deum ludimur Salu. de Prou. l. 3. in fine GOD if he would be mocked by our hypocrisie but also euery man almost hunteth his c Mich. 7.2 Brother in a net such abundance of deceit and consenage is there amongst vs. Deceite in measures deceite in merchandize deceit in weights deceit in wares deceit in men deceit in women deceit in strangers deceit in neighbours so that a man now can scarce trust a friend or put any confidence in a guide * Let Experâ—ence show how guiltie of the 17. sinne England is In the 17. place whereas it is the dutie of euery Minister to be no striker nor brawler d 1 Tim. 3.3 I would to God that experience did not show that even some amongst them then e Nihil fetidius nihil damnosius nihil leuius nihil turpius in pastore furio sitate Aug. ad frat in Erem Ser. 36. which what is more shamefull more fearefull doe delight f Non licet dispensatori furiosum esse Id. ib. contrary to their dutie to rage against and with the euill servant g Mat. 24.49 to smite with evill language at least their fellow servants in the Ministery who are more faithfull then themselues I would I say experience did not proue it for then surely many a good Messenger of the Lord should not haue such cause as hee hath to complaine against his envious brethren as Augustine did against Arrius and Fortunatus h Quia verum eis dixi ideo in eremo infidiat mihi posuerunt Aug. ad frat in Erem Ser. 36. § 18. Abuse of the Tongue raigneth in England Because I speake the truth they set snares for mee and by all meanes they seeke to molest me as much as they can § 18. Is not the tongue abused amongst vs yes yes * 1. By lying Our Land as it was once sayd of Niniveh is full of lies i Nah. 3.1 Truth the very k Veritas sermonum nobilitas Synes Orat. de Regn. p. 2. grace and ornament of speech is fled so farre from the lippes of many that l Aliud habet animus aliud resonat sermo Optatus their