saith by S. Iohn in his Apocalyps Non intrabit in eam aliquid coinquinatū aut abhominationem faciens mendacium And there shal enter into it no vncleaue thing neither whatsoeuer worketh abhomination or lyes Now let vs see what thing is more abhominable more miserable more dolorous more foolish and more impious then for a man to depriue himselfe of all goodnesse of glorie eternall and to bee condemned into euer burning fire in the company of most horrible deuils only for vaine wordes that endure no longer then their very vtterance Claudio The face of trueth is so sweete and amiable and the priuiledges of her sonnes are so famous as euery one reporteth the greatnesse of them and without dreade of any penaltie they may boldly speake the trueth The honest true speaking man may goe euerye where with his face vnmasked all men repose trust in him none can accuse him without anye feare hee may freely talke with all men and hee shall bee sure neuer to wante friends Looke vpon the contrary stampe I meane the lyer and false speaking man he is shunned of al he playes least in sight he is accounted as lothsome no man dare trust him none will beleeue him no euen when he speaketh the trueth Moreouer trueth is of it selfe so strong as it ouercomes all things and so durable as it contendeth with eternitie Veritas Domini manet in aeternum The trueth of the Lord endureth for euer Bethinke your selfe my Lorde I pray ye of that so publike sentence which the yong man gaue to Darius in fauour of the trueth Lodouico I remember the yong mans glorious victory against his other companions but I haue forgotten the māner what were his words to them Claudio Among the infinite multitude of most noble Courtiers which Darius king of Persia had attending on him there were three very comely and wise young men beeing of the Guarde and keepers of the kings person awaiting in his secret lodging as chamberlaines These met together and concluded to propound or vtter foorth an Enigmae in the presence of the king and he that in the iudgement of the kings wise councell did with greatest discretion vnfold it should haue most pretious gifts sit next in person to the king as is at large to be read in the booke of Esdras All three did put vnder the pillowe royall the solution of the mysticall sentence consisting of these fewe wordes What thing in the world was strongest Being left vnder the bed pillow as hath bin said already the first said that the strongest thing was wine the second said the king was stronger but the third whose name was Zerobabell he wrote that women were strongest but yet trueth ouercommeth all things The king beeing risen from his bed eche one seuerally presented his solution and all the Magistrates Senators Consuls Pretors of Persia being congregated together the Enigmae was publiquely read in the presence of them all as also the meaning therof wherupō the yong men being called they were commāded one after another to yeeld a reason of their seueral opinions the first in order beginning thus spake I say that wine is strongest because the power thereof seduceth all mens mindes yea euen the kings or the very wisest men in the worlde it makes a man secure and iocond and to forget all melanchollie debt dreade of the king or any publique magistrate it causeth him to take armes and rush into very perillous stratagems yet in short while after all these things doe vanish from remembrance He ceassing the second followed in this manner Men doe possesse both Sea and land and the king is aboue them all who only by his authoritie without stirring from his regall throne makes but a beck and it is obeyed giues but commaunde to his subiectes and they fulfill what he would haue doone he throwes downe houses ruinateth citties killeth men abafeth mountaines exalteth vallies enioyneth tributes erecteth Palaces buildeth cities planteth vines and other trees the king onely keepes in his royall citie and his commaunde stretcheth to infinite others yet none dare bee so hardy as to disobey it Is hee not strong then quoth hee and so concluded The thirde appearing in an humble habite and very comely behauiour made lowe reuerence to the kings Maiesty and afterward to all his assembled Councell and thus beganne to maintaine his solution Greate Lordes in so much as I discerne the king to bee strong and wine also strong enforcing dotage and vnaduised boldnesse yet find I another thing to go beyond both the one the other Now what may it be that so highly predominateth if not a woman A woman brought foorth the king and all those men that ouerrule both Sea and land yea those that planted vines from whence the wine commeth yea eche one of them that doe such memorable deedes of valour was borne of a woman who is the glorie of man his iewell ioye and cheefest contentmente from whome it appeares hee cannot bee seperated If hee get riches if hee haue heapes of gold and siluer if hee enioye pearles iewelles and pretious stones if he haue faire and costlie garments yet if he see a woman acceptable in his eye he giues them all to her euen with highest contentment He forsakes his Father that be got him his mother that gaue him birth and man giues himselfe in so bountifull manner to his wife as he neither mindes his deare country his most affected friendes or any thing else beside but only addicts himselfe to a woman Nay that which is much more many do leaue their own houses and with armed weapons enter woods and other places to set vpon passēgers yet bring their infamous theft home to their esteemed women Diuers haue slaine themselues for women others haue become foolish and mad and others liued as slaues and poore seruantes for them I haue seen Apemena daughter to Bezacis Concubine to the king sit vpon his right hand and with vndaunted boldnesse take frō off the kings head his Crown imperial set it on her own head nay more far beyond that O mighty impudency she grew on into such audaciousnes as she dared to giue the king a blow with her hād he patiently endured it Is not a woman much stronger then either wine or the king The king in his Maiesty and all his congregated counsellers stoode amazedly looking one vpon another deliuering gestures of greate admiration when yet the thirde young man beganne againe and spake concerning trueth in order ensuing Great is the earth excelse the heauens and most swift the course of the Sunne for in one day he wheeles about the whole globe of the earth but he that made all these things by his high wisedome made also the truth which is far more strong then all things else created All countries calles vpon trueth heauen it selfe hath blessed it all the
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 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
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
Iezabell found out two false witnesses against Naboth to win occasion of putting him to death the same witnesses testified that Naboth had blasphemed God and the king saying Benedixit Naboth Deum Regem For which he was vniustly led foorth of the city and stoned to death by all the people At illi viri diabolici dixerunt contra eum testimonium coram multitudine Benedixit Naboth Deum Regem Quamobrem eduxerunt eum extra ciuitatem lapidibus interfecerunt And the wicked men witnessed against Naboth in the presence of the people saying Naboth did blaspheme God and the king Then they caried him away out of the city and stoned him with stones that he died The like may we reade in the first and second chapters of the history of Iob. in the very wordes of the diuell to God speaking against Iob Tange cuncta quae pâ—ssidet nisi in faciem benedixerit tibi Touche all that hee hath to see if hee will not blaspheme thee to thy face And the wife of Iob exhorting her husband to curse and blaspheme God vsed scripture quite contrary speaking the word blessing in steed of cursing Dixit autem illi vxor sua Adhuc tu permanens in simplicitate tua Benedic Deo morere Then said his wife vnto him Doost thou continue yet in thyne vprightnesse Blaspheme God and dye The sacred Scripture hath great respect in but speaking or naming the word blasphemy yet the vngodly and wicked tongue of man makes no regard at all of it but euen with heart and mouth blasphemeth his Creator Could God more exaggerate this diuelish sinner then by vsing contrarye wordes in the describing thereof Claudio Blasphemy is likewise the vice of ingratitude because in signe of gratification euery creature is obedient to the Lorde blessing and praysing him after his manner Yet man endued with more singular giftes then all other creatures hee onely blasphemeth him and none but hee Ordinatione tua perseuerat dies quoniam omnia seruiunt tibi They continue euen to this daye by thine ordinaunces for all are thy seruantes The tongue which God gaue vnto man because therwith he shold lande him to make it the engine of cursing oh sin intollerable Dedit mihi Dominus linguam sayth the wise man in ipso laudabo eum The Lorde hath giuen me a tongue wherewith I will prayse him The blasphemer is worse then the brute beastes who doe all magnifie the Lorde as Dauid willeth them in his last Psalme Let euerie thing that hath breath praise the lorde And the three children in the middest of the fierie furnace inuited all the workes of the omnipotente to praise him Benedicite omnia opera Domini Domino laudate superexaltate eum in saecula All ye workes of the lord blesse yee the lord praise him and exalt him aboue all things for euer Onely the vngodly sinner blasphemeth him The heauens wheele about in their course the Starres twinkle the Sunne guides the worlde with his beames the Moone shines the fire heates the ayre breathes the seaâ—bs and flowes the riuers run the lakes stand still the earth fructifies the plants liue the beastes haue some measure of vnderstanding the birdes chaunte their noates the fishes glyde about in the waters and euerye creature in his kinde giues laude to his creatour vnthankefull man onely blasphemeth him Et iugiter tota die nomen meum blasphematur My name all the day continually is blasphemed Lodouico Happy Dauid who euermore praised his creator Benedicam Domino in omni tempore semper laus eius in ore meo I will giue thankes vnto the Lord his praise shall be in my mouth continually Good old Tobias forewarned and schooled his onely sonne to this lesson sayng Omni tempore benedic Deum pete ab eo vt vias tuas dirigat omnia consilia tua in ipso permaneant Blesse thy Lord God alwayes and desire of him that all thy wayes may be made straite and that all thy purposes and counsels may prosper Dauid also himself was no sooner in the morning risen from his bed but he charged all his children and seruants to glorifie the Lord. Laudate pueri Dominum laudate nomen Domini Praise O ye seruantes of the Lord praise the name of the lorde the lyke dooth hee in the 134. Psalme Claudio But some there are that doe quite contrary who rise no sooner in the morning out of their beds but full of impatience giue some sudden commaund to their sons or seruauntes and because they bee not as ready in executing of what they woulde haue them presently they breake foorth into horrible blasphemies and seuere imprecations so that the very first moouing of their lippes and first word deliuered from their tongues is infamy and disgrace to their creator VVhich greeuous sin being so frequent in committing if somtime the punishment thereto belonging were but as ready from God in following there would hardly be found so many diuelish tongues in the world if not for the loue of vertuous deeds yet at least to auoyde the terror of so condigne an infliction Lewis called the holy and Saint-like King of Fraunce caused the tongue of a blasphemer to bee cut foorth of his head And so offensiue was this sinne vnto him as at another time he commaunded the lips of a blasphemer to be feared with a hot burning yron saying I woulde very gladly endure this punishment in mine owne person conditionally it might sort to such a happy successe as by that example the hatefull vice of blasphemy might neuer more be heard in my kingdome But now adayes you haue men apt and ready enough to punish such praters or talkers as any way do fpeak against their own worth and esteem but none are found to reprooue them that speake open blasphemy against God and his saints The diuine lawe commaunded that the blasphemer should be stoned by all the people Educ blasphemum extra castra ponant omnes qui audierunt manus suas super caput eius lapidet eum populus vniuersus Bring the blasphemer without the hoast and let all that heard him put their hands vpon his head and let all the congregation stone him Againe Et qui blasphemauerit nomen Domini morte moriatur And he that blasphemeth the name of the Lord shall be put to death Therefore Senacherib King of the Assyrians besieged Ierusalem and blaspheming the name of the Lorde the night following by Gods appointmente 185. thousand of his soldiours were slaine and himselfe murthered by his owne sonnes The lawe Ecclesiasticall enioyned that the blasphemer for seauen weekes together euery Friday should fast with bread and water and euery Sabboth day at Euening prayer time he should stand before the Church door without cloke without hose or shooes bare headed his girdle or a
silence is more commendable then telling of lyes which are greatly displeasing to God because he is the truth himselfe Also approouing that lying is so brutish and damnble as no one can so much as thinke thereon without a purpose to deface some part of truth Chap. 9. Fol. 96. Herein according to the course hitherto continued they now discourse on the seuerall tongues of the detractor and murmurer and vpon what occasion the Deuill hauing a great delight to lye and accuse vs was said to be dumbe Herein likewise are handled many deceipts of the Deuill many mysteries of confessing our sinnes vnto God and how one Angell is said to speak vnto another without sight of each other A discourse very curious learned and profitable Chap. 10. Fol. 111. Continuing on still the same matter and discourse with diuers other excellent reproofes of this mightie sinne of vnwillingnesse to repent and easing our consciences of the heauy burthen of sinne wherein no silence is to be kept And that the detractors tongue is like the Serpents Also how we ought sometime to crye out sometimes to hold our peace Chap. 11. Fol. 127. Discoursing on the murmuring and detracting tongue how fitlye it should bee bound to eternall silence for the praise thereof is shame and the honour most hatefull Also that the detractor is not onely abhominable but is meerely abhomination it selfe for whatsoeuer hee sees he makes a most vile interpretation thereof Chap. 12. Fol. 137. Murmuring is an infectious sinne worse then any other disease and easie to bee taken therefore it behooueth vs to fly the company of talkeatiue detractors because they are the originall of many euilles Whence it is that murmuring first ariseth What punishment God hath inflicted on murmurers who haue leapt out of themselues as it were to fasten holde on other mens imperfections and stealing much lesse then they looked for at last vtterly lost all How they haue ioined the tongue with the ear how they haue deceiued themselues ouer-much in iudgement by their owne dangerous facility in speaking euill of all men to which God will giue as a chastisement a perpetuall silence With an exhortation of the holy ghost not to defame but to refraine speaking euill of our neighbor Chap. 13. Fol. 147. There is not any thing more vneasie or insupportable neyther lesse deseruing loue then the tongue of the slaunderer and deprauer And more easilie the Aegyptians might suffer the plague offrogges then we can endure the defamers tongue What the cause was why God sent such a punishment vpon the Aegyptians by creatures so vile vn apt to offend How difficult a thing it is to heale the plague of the tongue declaring and approouing that God onely must heale it as he healed Aegypt purified the lips of Esay and restored speech to the dumbe The murmurer is worse then a theefe is figured in the rauenous birdes reiected in the diuine sacrifices Chap. 14. Fol. 156. Discoursing of the double tongue to wit that of the hypocrite and false man who hath one thing in his mouth and another in his heart Whereby he makes himselfe hatefull to God to the very deuils and also to men Of an hypocrite what thing it is how hardly he is to be knowen of men and of deuils being compared to the Comedian the gallant dogge that hath a smooth quicke tongue and to the vapour exhaled by the Sunne vp into the ayre The hypocrite hath his mouth in heauen and his tongue on earth And he is also compared to the swoord of Holofernes of Saul and of Goliah c. Chapter 15. Fol. 166. The hypocrite because he hath holie 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 onelie he hath his left hand about God his right vnder his head He hath more faces thē one disfiguring it to appear onely 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 hangs his praise vpon other mens lips He is like to the brood hen that cals her young ones to eat almost starues her selfe to death like to the theefe that shooes a horse backward to deceiue the pursuer with many other worthy by comparisons against the double hypocriticall tongue Chap. 16. Fol. 173. The tongue of the hypocrite when it teacheth or instructeth is like manie brāches seuerally grafted vpon one stock or as when vpō thornes there hangeth grapes or like the foolish virgins that had euery thing answerable to the wise but yet staied without whereon a notable doubt is resolued It is also compared to the Estridge whose wings doe resemble the Haukes in colour but yet are not able to beare her body aloft Or like to the vaine woman who because she would seeme faire paints her selfe How much it behooues vs to be readie in subduing the appetite of vaine-glorie which is discouered most in striuing to speake fine and curiouslie Chap. 17. Fol. 182. Heerein these are reprooued that are good onely of their tongue but wicked in their deedes Resembling the poore man who would faine take a rich wife but in regard of his pouerty none in his owne country will accept of him Wherefore cloathing him selfe in strange garments he trauailes to speede where he is not knowen Such men are compared to builders that lay vnwrought stones in the foundation but aloft to the eye they place curious stones of richer labour They are also like to Pyrates on the Seas with lying banners like as the Sichemites like to Iosephs cloake like to the wife of Potifar and like to the aprons of figge leaues which Adam and Eue made for themselues They are like to Ahaz the king like to the Dolphine like to the Physitian that cures others yet helps not himselfe They are like to the white wall shewne to Ezekiel they are good for others and hurtfull to them selues Here is some speeche vsed of the greate paines threatned to such as also of the reprehension which God in his iudgement will giue them A subiect by howe much the more curious by so much it is the more true and profitable Chap. 18 Fol. 190. Herein is declared that the sinne of blasphemy is most greate and greeuous insomuch that it exceedeth euery other sinne euen of the infidelles and of the Iewes who crucified our Lord and Sauiour It is aggrauated by many circumstāces and hath no apparāt excuse as diuers other sinnes may seeme to haue It is a sinne eternall in regard of the exercise thereof because among all sinnes blasphemy only remaineth with the damned euen as charity dooth among the blessed and is punished with euery part of the law It is the sinne of vnthankefulnesse the punishment whereof sometime beginneth in this world and yet is neuer finished It is a manifest signe of
if not that I may know fol. 154. Chap. 27. 22. The voyce 〈…〉 hands of Esau fol. 180 Chap. 1. 8. God called the firmament heauen fol. 192 Chap. 34. 22. 23. If all the men children among vs be circumcised as they are circumcised shall not their flocks their substance and all their cattell be ours fol. 193 Chap. 37. 33. It is my Sons coat a wicked beast hath deuoured him Ioseph is surely torne in pieces fol. 195 Chap. 39. 12. He left his garment in her hand and got him out fol. 196 Chap. 3. 7. They sewed fig tree leaues together and made them selues breeches c. ibid. Chap. 18. 27. I haue begun to speak vnto my Lord and I am but dust and ashes fol. 236 Chap. 3. 24. And at the East side of the garden of Eden he set the Cherubims and the blade of a sword shaken to keep the way of the tree of life fol. 246. Chap 8. 11. And the doue came to him in the Euening and loe in her mouth was an Oliue leafe that she had pluckt whereby Noah knew that the waters were abated from off the earth fol. 270 Chap. 45. 24. And he said vnto them fall not out by the way fol. 275 Chap. 4. 23. Then Lamech sayd vnto his wiues Adah and Zillah Heare my voice yee wiues of Lamech hearken vnto my speech for I would slaye a man in my wound and a young man in myne hurt fol. 277 Chap. 4. 10. The voyce of thy brothers bloud crieth vnto me from the earth fol. 276 Exodus Chap. 34. 6. The Lord God is strong mercifull and gratious flow to anger and aboundant in goodnesse and truth fol. 58 Chap. 32. 4. 5. 6. These be thy Gods O Israel which brought thee out of the land of Aegypt c. fol. 95. Chap. 15. 1. 2. We wil sing vnto the Lord for he hath triumphed gloriously the horse and him that rode vpon him hath he thrown in the Sea fol. 148 Chap. 8. 2. 3. 4. Behold I wil smite all thy country with frogs And the Riuer shall sâ—rall full of frogs which shall goe vp come into thine house into the chamber where thou sleepest vpon thy bed and into the house of thy seruants and vpon thy people and into thine Oâ—ens and into thy kneading troughs Yea the Frogs shall climb vp vpon thee and on thy people and vpon all thy seruants fol. 157 Chap. 14. 15. Wherefore cryest thou vnto me fol. 220 Chap. 25. 24. 25. And thou shalt couer it with pure gold make thereto a crown of gold round about Thou shalt also make vnto it a border of foure fingers round about and thou shalt make a goulden crowne round about the border thereof fol. 223 Chap. 4. 10. Oh my Lord I am not eloquent neither at any time haue bin nor yet since thou hast spoken vnto thy seruant but I am slow of speech and slow of tongue fol. 229 Chap. 40. 2. The first day of the first moneth thou shalt set vp the Tabernacle called the Tabernacle of the congregation And thou shalt put therein the Arke of the Testimony and couer the Ark with the vaile fol. 246 Leuìticus Chap. 11. 13. These shall ye haue also in abhomination among the Foules they shall not be eaten c. fol. 67 Chap. 24. 14. 16. Bring the blasphemer without the hoast and let all that heard him put their hand vpon his head and let all the congregation stone him And he that blasphemeth the name of the lord shall be put to death fol. 14 Numbers Chap. 19. 15. The vessels that be open and haue no couering fastned vpon them shall be vncleane fol. 26 Chap. 24. 17. There shal come a star of Iacob and a scepter shall arise of Israel c. fol. 51 Chap. 22. 28. 29. 30. What haue I done vnto thee that thou hast smitten me now three times c. fol. 118. 229 Deuteronomy Chap. 22. 11. Thou shalt not weare a garment of diuers sorts as of wollen and linnen together fol. 87 Chap. 22. 24. 25. 26. 27. Because she cryed not being in the City But if a man finde a betrothed maide in the field and force her and lye with her then the man that lay with her shal dye alone And vnto the maide thou shalt doo nothing because there is in the maide no cause of death for as when a man riseth against his neighbour and woundeth him to death so is this matter For he founde her in the field the maide cryed and there was no man to succoure her c. fol. 127. Chap. 14. 15. 19. The Estrich nor the night crow And euery creeping thing that flyeth shall be vncleane vnto yee it shall not be eaten fol. 161 Chap. 6. 16. You shall not tempt the Lord your God fol. 194 Chap. 24. 10. 11. Thou shalt not goe into his house to fetch his pledge But thou shalt stand without and the man that borrwed it of thee shal bring the pledge out of the doors vnto thee fol. 276 Iudges Chap. 14. 18. What is sweeter then hony Chap. 7. 20. The sword of the Lord and of Gedeon fol. 187 1. Samuel Chap. 19. 24. And Saul stript off his garments and he prophecied also before Samuel and fell down naked all that day al that night therfore they say Is Saul also among the Prophets fol. 71 2. Samuel Chap. 1. 16. Thy bloud be vpon thine own head for thine own mouth hath testified against thee saying I haue slaine the Lords annointed fol. 65. 218 Chap. 20. 9. 10. Art thou in health my brother And Ioab tooke Amasa by the beard c. fol. 168s 1. Kings Chap. 19. 9. 10. What dost thou here Elias And he answered I haue bin very zealous for the Lord God of hoasts for the children of Israel haue forsaken thy couenant broken downe thine Altars and slain thy Prophets with the sword and I only am left and they seek my life to take it away c. fol. 73 Chap. 21. 10. And the wicked men witnessed against Naboth in the presence of the people saying Naboth did blaspheme God the king Then they caried him away out of the city and stoned him with stones that he died fol. 211 Chap. 10. 5. She was greatly astonied and there was no more spirit in her fol. 234 2. Kings Chap. 4. 32. 33. 34. Then came Elisha into the house and behold the child was dead and laid vpon his bed He went in therfore and shut the door vpon them twaine and prayed vnto the Lord. After he went vp and lay vpon the child and put his mouth on his mouth his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him and the flesh of the child waxed warm fol. 271 2. Chron. Chap. 32. 15. 16. 17. For none of al the gods of any natioÌ„ or kingdoÌ„ able to deliuer his people out of my hand and out of the hand of my fathers how much lesse