The Wisemans Forecast Against the Evil Time, Text

The Wisemans Forecast Against the Evil Time · Text

p. 1THE 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 hauehave 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 (asaaPiſcator. Tituli rerum quae hoc capito proponuntur ſunt iſti, Fama, favor, &c. One obſerueth) conſiſting of 29. verſes, hath thirtie ſeuerall, and ſundry Subiects handled in it: EueryEvery Subiect hath a proper Proverbe, moſt of which Proverbes are ſo handled, that very ſeldome doth one depend vponupon another.

p. 2The partes of the Text.This Text conteineth a two-fold Subiect, and ſuteably conſiſteth, of two Proverbes. bbAgit locus de prudentibus & prouidis, de ſimplicibus ru…ſū, & improvidis. Peltanus in Pro. pag. 325. The Branches of the 1. part.Here we hauehave, firſt, a Provident man, and a Proverb concerning him; [The prudent man foreſeeth the euill, and hideth himſelfe]: Here we hauehave ſecondly, an Improvident man, and a Proverb concerning him [But the ſimple paſſe on, and are puniſhed].

Touching the Provident man, in the firſt Proverb, we may note two things,

1. His Title.

2. His Taske.

Or if you will. His

Stile.

Practiſe.

His Title, or Stile, [A prudent man]. His Taske, or Practiſe [foreſeeth the euill, and hideth himſelfe].

1. Branch. Interpretation.I beginne with his Title [A prudent man]: or as ſome Bibles render [The Wiſe-man]: All's one in effect.

The word in the Originall is a Craftie, or Subtile manforeign *, comming of a¶¶Gnarum, Aſtutam, vel callidum eſſe: Aſtutè, vel callidè agere. word which ſignifies to be ſubtile, or to deale craftily. It is accMetaphora a… nudis tracta, qui ſe huc, illuc verſ…nt. Cartw. ad loc. Metaphor borrowed from, naked perſons, who turne themſelues eueryevery way, ſometimes to this ſide, ſometimes to that. Mee thinkes the Seventie Interpreters hauehave rendered it well;ddforeign. A man medling in eueryevery buſines, (that is to ſay) A man working towardes any thing, any change, any ſtate, any calamitie eeforeign. Sylburg. Etym. foreign. Col. 651., &c. As if the wiſe man here ſhould intend ſuch a man as hath his wittes about him, or a perſon ſo politique, as that he knowes what to doe, and where to winde himſelfe whatſoeuer betideth.

**Doubt.Now whether this prudent, or politique man here be taken in a good ſenſe, or a bad, there is ſome doubt, becauſe in the Hebrew Bible it is taken both waies.¶¶Solution. For the ſaluing whereof, howbeit,**Beda and ſuch as follow him. Some doe take it in a bad ſenſe, and would vnderſtand one that isffPro verſuto & verſi-pelli wickedly craftie; or (as the Apoſtle ſpeaketh) wiſe to doe euill ggRom. 16.19.Rom 16:19, ſubtile to fancy eueryevery humour, a man for all companies, for all times, ſuch as were ſome of thehhWhom Hierom, Lyranus, and others meane here. Rulers amongſt the Iewes in the time of Christ, who were too craftie to profeſſe themſelues the Diſciples of Chriſt; yet the very circumſtances doth ſhew, thatiiPiſcat. Callidas In bonam partem Ianſe…. Sicut Callidus in hoc loco & alibi in hoc libro in bonam accipi debet partem, Viſe. Lauat. ad loc. Thoſe Interpreters p. 3hit more right, who take it in a good ſenſe, for one that is religiouſly prudent, a godly Wiſe-man, politique according to pietie. Doct. 1 Whence obſerue thus much; That **Iuſtus nempe eſt ſapiens. Ber. in Cant. Ser. 63. fol. 184 H.a good man is a wiſe man. A Chriſtian is craftie. Not craftie asaaCalliditas autē & aſtuti…, in mutis quoque animalibus ſunt, vel cum inſidiantur alijs, & dolo capiunt vt de voren…, vel cum i…ſidias aliorum vario genere deludunt Lactant. de Iuſtit. l. 5. c. 18. circ. finem. Bruites be; as the Serpent was, who beguiled Eue; not craftie as Cheaters be, to circumvent their brethren to their hurt, either in gaming, trading, buying, ſelling, or the like; for theſe are miſchieuouſly craftie; nor craftie as hypocrites bee to beguil… men with a ſhew of Religion, and indeed before God to be irreligious; for this is damnable craftines; But innocently craftie, craftie in the beſt ſence, holily prudent, and wiſe. Hence it is that in Scripture wee ſhall finde a Chriſtian often adorned with the ſtile of a Wiſe-man; eſpecially in this Booke of the Proverbes kkPro. 10.8.14. Ch. 17.2. Ch. 25.5.Prov 10:8Prov 10:14. To this purpoſe is that which Moſes recordeth of Ioſeph, Gen. 41. In the 18. verſe of that Chapter, he is called a man in whom the ſpirit of God is; and in the 19. verſe, it followeth; There is none ſo diſcreet, and wiſe as thou art. Who is a wiſe man? (ſaith Iames) let him ſhew out of a good converſation his workes with meekenes of wiſedome llIam. 3.13.Jas 3:13: as if he ſhould hauehave ſayd; That man is a wiſe man, who doth wiſely bring forth the fruits of Religion; And no maruaile, for why: Reaſons.

1Firſt, Such an one is taught of God; But who, that is taught of God, is not wiſe?

2Secondly, Such an one is ingrafted into Chriſt, and ſo Chriſt is made wiſedome vntounto him mm1 Cor. 1.30.1 Cor 1:30.

3Thirdly, the holy Ghoſt (whoſe office is to enlighten, to direct, and to endue with wiſedome) dwelleth in his heart; it muſt therefore needs follow vponupon theſe groundes, that a pious man is a prudent man.

Ʋſe 1 This poynt in the firſt Vſe doth meet full in the face with that horrible, and damnable ſinne of caſting the aſperſions of folly in the face of Religion, and the profeſſors of the ſame. A ſinne too common amongſt the ſonnes of men**Semper enim contra virtutē inſanit malitia. Chryſ: in Gen. c. 6. Hom. 22.Gen 6. In the Court he is accounted a foole that will not ſwill, ſweare, and goe to a Play. In the Countrey he is reputed a foole that will not take libertie to rob God of his Sabboths for his baſe p. 4pleaſures and profits. In the Citie he is eſteemed a foole that ſtraynes at a lie, at an oath, at a falſe gloſſe to make his deceitfull wares goe off hand, to beguile buyers withall, and that makes any ſcruple of Vſury. Papiſts deeme the children of God, Hereticall fooles; Profane ones, iudge them Hypocriticall fooles: Ciuill ones, preciſe, and ſingular fooles. Ah (my brethren) what miſerable times doe wee liue in? What vncharitable opinions? cankred affections, doth our age afford? that cannot beteame Religion it ſelfe the name of wiſedome; nor ſuch as fauour, and ſauour of Religion, the title of Wiſe men **Prudentia non …n foro, non in …la…aeis, ſed in Eccleſia poſsitetur Ambroſ. de Virgin. l 3. Tom. 1. p. 99.▪ I would faine know where heauenly Prudence is to be found on earth, if not in thennPrudentia non …n foro, non in …la…aeis, ſed in Eccleſia poſsitetur Ambroſ. de Virgin. l 3. Tom. 1. p. 99. Church. It is the proper portion, and peculiar poſſeſſion of the godly. How can a man be iuſt, and religious, if he be not truely wiſe**Quomodo eſt …n …s vera…uſ…itia …n quibus non eſt vera …a…enti…? A…g. Tom. 1. l. 4. contra Iulian c. 3 pag. 70.? Who hauehave a better inſight into their eſtate of miſery, into the meanes of their recouery, then the people of God hauehave? Who hauehave their wittes better exerciſed ppHeb. 5.14.Heb 5:14, to diſcerne of things that differ qqPhil. 1.Phil 1then they? Who more cunning then they in making the beſt choices, and matches, in refuſing the euill, and chuſing the good, euen (with Dauid) ſelecting the way of truth rrPſ 119.30.Ps 119:30? Who hauehave a better forecaſt, for vnmatchable honours, for durable treaſures, and vnſpeakeable pleaſures then they? And are ſuch ones fooles? Where are mens eyes? What are mens iudgements? Were they not fooles themſelues, had not malice againſt God, and enmitie to the truth, blinded, beſotted them; they could not chuſe but needes confeſſe, that where ſuch ſignes of wiſedome be, there wiſedome her ſelfe hath her ſeate. Let therefore all vnrighteous, and irreligious ones (be they of the profaner, or ciuiller ſort) learne to repute the Children of God wiſer then they hauehave done, and ceaſe to befoole them, or elſe (I tell them) as the Preaching of the Croſſe of Chriſt is to them that PERISH fooliſhnes ſſ1 Cor. 1 18.1 Cor 1:18; that is, as the accounting of Gods ordinance of Preaching a fooliſh thing is a marke of periſhing▪ ſo the befooling of the members of Chriſt, (who are in this Text ſtiled prudent,) is a fearefull token of damnation. For ſaith Chriſt himſelfe; Whoſoeuer ſhall ſay to HIS brother (that is) to his neighbour, much more to p. 5Chriſt's brother,**foreign. THOV FOOLE, ſhall be in danger of hell fire ttMat. 5.22.Matt 5:22.

Ʋſe 2 Secondly, Let the meditation of this poynt, keepe you that are the Children of God,Encouragement to the godly againſt reproch. from being diſcouraged at the befooling termes, wherewithall the Deuills Mimickes, and the worldes mock-gods, doe abuſe you. It may be, both your perſons and profeſſion are brought forth in Showes and Stage-playes (where no Villany is wantinguuNihil ſermè vel criminum, vel flagitiorum e…t, quod in ſpectatulis non ſit Sal. de Prou. l 6.) and there by Satans-Apes, and Agents expoſed to deriſion; It may bee, you are not admired, nor applauded of the men of the world (**Impoſsibile enimeſt, vt qui a…guſ ā, et arctā virtutis viamambulat, & mandata ſequitur Chriſts, ab omnibus laudetu…, et in admirat…one ſit. Chryſ: in Gen. c 6. Hom. 22.Gen 6 for it is impoſſible you ſhould) but rather exploded and diſgraced, as though you were the verieſt fooles that liue, yet this need not much trouble you, much diſquiet you; So long as the Lord accountes you wiſe; So long as Hee, (who knowes you, both what you are, and what you doe, who teacheth you from heauen, who hath made you partakers of the wiſedome of Chriſt, who hath put his ſpirit (the ſpirit of wiſedome) into your inward parts) ſo long as HE (I ſay) hath adorned you with this Title of Dou… like providence, of harmeles policie; you for your partes are well enough: you hauehave honour enough, you hauehave renowne enough, whatſoeuer the world thinkes, or ſayes of you. All their taunts with which they doe befoole you, cannot make a flaw in your Title, or be a blemiſh thereunto. Profit you they may by the vſe you may make of them, hurt you they cannotxxQu…d damni d…core, hinc naſcitur viro, quod ab hominibus ſubſannatur, & irridetur, cū is qui finxit corda hominum, et intelligit omnia opera eorum, praedica: eum, & corona? Chryſ. in Gen. Hom. 22. Nihil autem prudentibus aufert, in ò potius conſert merdax infamatio maliuolorum. Maxent. Dialog l. …. c. 1. in Or…had 684.yyPraeocerpatio. I know indeed, it iszzNeque p…ruum eſt deſpicer… irri…emes, & oppr…br…mes, & ſalibus i…ſſentes Chryſ ſup. no …aſie matter (eſpecially to fleſh and blood) to brooke, and ſet light by ſuch taunts, ſuch obloquies; Anſw. Yet grace and**T…ntum virtatio rebur, vt cum imp…gnatur, hoſtibus fi…t potentior Idem ibid vertue hath that power and ſtrength, that it can beare, and breake through them all; andbbAnima fortis, & conſtantis eſt ocul…nt ſu…m intendere ad il…um inſopitum oculum, & ab eo ſolam gloriam expectare & haec deſpicere, nulliuſque pili facere hu… anam la…dem …el con…icia, ſed tranſire vt vmbras, & ſ…mnia. Chryſoſt. in Gen. Hom. 23. a couragious heart, and valorus ſpirit, which lookes at that All-ſeeing God, and expecteth prayſe from him alone, can eaſily deſpiſe the ſpeeches of euill men; not weighing either p. 6their prayſes, or diſprayſes a ruſh, or an haire. Now wee for our partes, profeſſe our ſelues to hauehave grace, to be vertuous; oh be wee then ſo couragious, as (with Noah, ccAt iuſtus ille viz Noa) non antum decem & vigints ho…ines, ſed & …unium homi…um naturam, & tot myriades …ſpexit: verimiſe enim erat …nnes eos ridere …prehendere, …bſannare & …bacchari, &c. Id. ibid.that iuſt one, who was not daunted at millions and myriads of reproches) to beate downe, and keepe vnderunder all ſuch faynting thoughts, and fearefull conceites, as this conſideration (that the world reputes vsus fooles) may occaſion in vsus. I am ſure,ddDominus mi…ros vocat eos, …ui propter hu…anam laudē, …irtutem n…gli…unt. Id. ib. miſerable would your caſe be, if for the ſhunning of this imputation, and for the gaining of mans applauſe, we ſhould neglect holines: Better it is a thouſand times, to be accounted by the world fooles for Gods cauſe, then to hauehave the wiſedome of the world, then to be reputed wiſe in the world, and in the meane time to be fooles in Gods account, for being enemies vntounto him. I know …his hath need of inforcing, becauſe there areeeMulti non fe…ntes conuicia ominū viginti …el decem, vel …iam paucorū …pplantantur, & ruunt. Chry. 1 Gen c, 6. Iom. 22. many (euen in the profeſſion of Chriſtianitie) whom a few ſuch bugge wordes doe ſcare too much. But I muſt make haſt to that which followeth.

**The ſecond Branch of the …rſt part.Foreſeeth the euill, and hideth himſelfe.

**The ſecond Branch ſubdi…ided into two …articularsHere we hauehave the Prudent mans taske or Practiſe; in which conſider, His

Previſion,

Proviſion,

or

His foreſight.

The fruit of his foreſight.

The former in theſe wordes [foreſeeth the euill]. The latter in theſe, [And hideth himſelfe].

**The 1 parti…ular in the Branch.In the firſt of theſe, which muſt firſt be handled: two things offer themſelues to our view,

1. An act.

2. The obiect of that act.

The Act [Foreſeeth]. The obiect, or what he foreſeeth; [The euill].

In the meaning I will ioyne both together. And albeit, (becauſe eueryevery Act is terminated, and limited by its obiect) the obiect might (and not inconueniently) be firſt opened, yet in regard of the order which the ſpirit of God here obſerueth, I will explaine the wordes as they lye in the Text, the Act firſt, the Obiect laſt.

Interpretatiō.Foreſeeth]. The word is in the Originall [Seeth] and ſo p. 7it is vſually tranſlated in other Languages, ſauing that the Septuagint doe turne Seeth into**foreign. Seeing, and Piſcator (among the Latines) foreſeeth into§§Praevidens. foreſeeing; Both vſing a participle in ſtead of the Verbe.

Doubt. But may ſome demand, if in the Originall it be (Seeth) why is it in our Engliſh Bibles tranſlated (foreſeeth)? Anſw. I anſwer, for**Explicationis ergò. explications ſake, to ſhew what a kinde of ſeeing the Hebrew intendeth in this Text. For, inaſmuch as the word See; hath divers conſtructions in the Booke of God, as viz. ſignifying ſometimes (properly) to take a view of ſome outward obiect with the eye of the bodie ffMat. 22.11. The King came in, to ſee the gueſts.Matt 22:11; ſometimes metaphorically to vnderſtand ggIoh 9.41. Now you ſay we ſee.John 9:41, with diligence to obſerue, and marke hhPſal. 46.8. Come & ſee the workes of God.Ps 46:8, to receiue a thing from God by propheticall reuelation iiIſa. 2.1. The Word which Iſaiah ſaw.Isa 2:1, to beleeue kkIoh. 6.40. This is the will of my Father, that eueryone that Sees the Sonne.John 6:40, ſometimes to heare llApoc. 1.12. I turned to ſee the voice that ſpake.Rev 1:12, ſometimes to beware, mmApoc. 22.9. See thou doe it not.Rev 22:9&c. Why may it not as well ſignifie to foreſee: eſpecially too, ſith there can be no ſure beleeuing, that a thing will happen, no provident bewaring of a thing that may happen without foreſight, and no foreſight without ſeeing, either with the eye of the body, or elſe with the eye of the minde. You hauehave the Act explained.

Now to the obiect [The euill]. It is well knowne that there is annMalum Delicti. Supplicij. Tertul. two fold euill

Of ſinne.

Of puniſhment.

If we ſhould here vnderſtand the euill of ſinne, the meaning would be this, that a wiſe Chriſtian forſeeth what may be to him an occaſion of ſinne, that he may ſhunne it. But leauing this; by euill here is meant the euill of puniſhment: For this meaning both the Septuagint will beareooforeign. i. e. Malum vlciſcens vel puniens, and Interpreters for the moſt part doe giuegiveppAs Vatablus, periculum. Piſcator: Vidit ingruere res aduerſis. Lavat Ra…nah, a Ragnáh paſcere, in malum ſumitur, De paſcere, arr…dere, frangere, affligere Dyoniſ …arth…ſianus Damnum. And this euill of puniſhment, ſome reſtrayne to one thing, ſome to another: AsqqPeltan ad locum. ſome to places of preferment, either in the Church, or Common-wealth, as if this ſhould be the meaningrrPrudentes expendentes quantum periculi poſitu… ſit in magnis honoribus, amplis magiſtratibus, O…ulentis Sacerdotijs, &c.; A craftie Chriſtian weigheth with himſelfe how great danger, or perill, is in great honours, in high places of command, in wealthy Prieſt-hoodes, and the like. SomeſſCartw. ad loc. other referre p. 8it (in part) to great and groſſe ſinnes, as if the ſenſe ſhould be this; ttIncommoda, ex ebrietate, adulterio, contentione, ambitione, longè proſpicientes.A prudent man foreſeeth what miſchiefe comes by drunkenneſſe, adulterio, contention, ambition, and ſuch like ſins. But (becauſe of the Particle The, it being termed rather THE euill, then euill, or, An euill) I rather extend it to ſome eminent danger that a people may be in, to ſome notable iudgement imminent, or hanging ouer a place: and ſo deliuer the meaning in theſe termes:

Paraphraſe.A perſon that is piouſly prudent ſeeth before hand, or foreſeeth eminent dangers, or calamities that may come vponupon a place, vponupon a people.

The Doctrines which hence I collect, are theſe two.

1. That it is poſſible for a people, where good men are, to be in great danger, eminent iudgements may hang ouer it.

2. That a wiſe Chriſtian may hauehave a ſight of that dange…, a foreſight of thoſe iudgements. I ſtraine not the Text for either of theſe poynts; therefore heavens-hand goe along with vsus in handling the ſame.

The former I will be the briefer in, becauſe (howſoeuer it affordeth matter of vſe by it ſelfe) yet it is but an introduction into the latter; and the chiefeſt vſe which I ſhall put this branch of the Text vntounto, doth after a ſort ariſe from both theſe Doctrines now propounded, as they are ioyntly conſidered.

Well, let vsus beginne with the firſt, and handle it ſo farre forth as it is vſefull of it ſelfe.

**1. Doct. From the 1. particular in the 2. Branch of the 1. part. Euills may hang ouer places where God hath his Church. The Lordes wrath may breake out like fire, euen in the houſe of IOSEPH. Amos. 5.6.Amos 5:6It is poſſible for ſome eminent euill, or iudgement to hang ouer a place, to be comming vponupon a people where God hath his Church, where wiſe Chriſtians are.

If I ſhould diſtinguiſh the iudgements of God into three ſortes, Eternall, Spirituall, and Temporall; I could demonſtrate the truth of the poynt by each of them.

Firſt, that Eternall iudgements (which are the ſhutting out of heauen, and the thruſting into hell) may hang ouer ſuch a place (that is) ouer ſome in ſuch a place; the horrible, and great ſinnes that are there committed, doe manifeſtly declare.

p. 9Secondly, for Spirituall iudgements, as namely, 1. A famine of the Word, which is an heauie plague. 2. Generall hardneſſe of heart. 3. Generall defection from Religion, or falling away from God; which the Author to the Hebrewes, calls a**foreign. departing from the LIVING God uuHeb. 3.12.Heb 3:12, or God of life; A drawing backe **foreign. Heb. 10.39.Heb 10:39to perdition: that ſuch may hang ouer ſuch a place, I could make good from the examples of the Iſraelites; Amongſt them good men were, yet the iudgement of a ſpirituall famine and declining from God, which came to paſſe in Ieroboams time, did euen hang ouer the heads of the ten Tribes, in the latter end of Salomons reigne, when his wiues and Concubines drew him to Idolatry““1 Kin. Compare 11. Ch. with the 12.: as likewiſe by the example of the**In the booke of Exodus. Aegyptians, and others. But theſe Eternall, and Spirituall iudgements I paſſe ouer, and chuſe to inſiſt on the Temporall, as more ſpecially intended by the holy Ghoſt in this place.

Now that ſome ſuch temporall iudgements may be comming againſt a people, whom Gods Children liue amongſt, it is very euident by many teſtimonies. What an euill hung ouer the Men of the old world, amongſt whom Noah liued**Gen. 6.Gen 6? ouer the Sodomites, amongſt whom Lot wasxxCh. 19.? ouer Aegypt, and the Countries round about, where Ioſeph, Iacob, and the Patriarchs liuedyyGen 41.25.26 &c.Gen 41:25Gen 41:26? What ſhall I ſpeake of the famines zz2 King. 6.25. Lam. 4.9.10.2 Kgs 6:25Lam 4:9Lam 4:10, peſtilences aaNum. 14.12. 2 Sam. 24.15. 2 Chron. 7.13. Ier. 21.6. Ezek. 14.21.Num 14:122 Sam 24:152 Chr 7:13Jer 21:6Ezek 14:21, inuaſions by the enemies bbIere. 32.24. Ezek. 38.22. Ezek. 11.3. Ch. 39.33. 2 Chro. 6.36.Jer 32:24Ezek 38:22Ezek 11:32 Chr 6:36, captiuities, and the like, ſo often mentioned in ſacred Writ, that were imminent ouer the people of the Iewes? For in that ſuch miſchiefes fell vponupon them, of neceſſitie they did hang ouer them ere they came. All the threatnings of grieuous plagues againſt that people, whereſoeuer you meete with them in the writings of the Prophets (great or ſmall) you may well refer to this poynt, as vnanſwerable proofes of the ſame. There is neuer a Chapter in the Lamentations of Ieremy, but you ſhall meete with ſome ſuch ſentence as this; IVDAH is gone into Captiuitie ccLam. 1.3.Lam 1:3; the wayes of SION doe mourne; all HER gates are deſolate, HER Prieſts ſigh ddVerſ. 4.; How hath the Lord couered the daughter of SION with a Cloud in his anger, and cast to the earth the beautie of ISRAEL eeCh. 2.2.. The puniſhment of the iniquitie p. 10of the daughter of MY PEOPLE, is greater then the puniſhment of the ſinne of Sodom ffChap. 4.6.: The Mountaine of SION is deſolate, the Foxes walke vponupon it ggLam. 5.18.Lam 5:18. Now in what place of the world were there better people then in Iudah, then in Sion? It was the place where God himſelfe did delight to dwell hhPſal. 9.12.68.17.132.14. 1 Kin. 6.13.Ps 9:12Ps 9:68Ps 9:17Ps 9:132Ps 9:141 Kgs 6:13: yet miſery came vponupon them; and therefore it did hang ouer them.

Reaſon. Neither is this any groundles Doctrine: for why, God may be greatly provoked by ſuch a people, and ſo may come to loath them, and abhorre them, as he was provoked by the tongues, and doings of the old Iſraelites iiIſa. 3.8.Isa 3:8; and did abhorre the excellencie of Iacob kkAmos. 6.8.Amos 6:8. But a people which provoke God to anger, and whom the Lord abhorreth, heauie plagues may hang ouer; Ergo, &c.

Vſe. How iuſtly doth this reproue a number of ieſting, and careles people amongſt vsus, who, when they heare tell of the euill day, and that it is poſſible for our Land, for our Kingdome to be puniſhed, to be plagued with ſome grieuous ſcourge, or other, by the Almightie, they flout in the ſleeue as at ſome ſcurilous, and ridiculous tale; much like the laſt-dayes Rebells, that Peter ſpeakes of; Where is the promiſe of his comming ll2 Pet. 3.3.2 Pet 3:3; taking after the ſonnes in Law of Lot, vntounto whom (when he told them of the deſtruction of Sodom) he ſeemed to mocke mmGen. 19.14.Gen 19:14: as though this were a matter to be ieſted at, to be laughed at. I trow the Lord hath begunne with vsus alreadie, if we could, yea, if we would ſee it. It is true (I confeſſe) our Land may be called the very excellencie of Iacob nnAmos. 6.8.Amos 6:8: of all places in Chriſtendome, none in priuiledges (eſpecially in that **Magna illa praerogatiua dominica religionis. Salu. de Pro. l. 8. p. 271.great priuiledge of true Religion) hauehave gone beyond vsus; in the abundance of heauenly wiſedome, in the plentie of holy wiſe Chriſtians, moſt Countries come behinde vsus, yet the poynt in hand, intimateth that plagues may hang ouer places where Religion, and religous ones bee: Is it then a ſufficient cauſe of deriſion to ſay, iudgements may be approching OVR kingdome? Foure yeeres agoe the Lord had a wiſe, and vnderſtanding people in the Palatinate, yet the euill which hath ſince befallen it, was euen at that time imminent ouer it. p. 11Well, THERE iudgement is begunne oo1 Pet. 4.17.1 Pet 4:17, where it will ſtay, God knoweth. Can WEE onelyonly looke to eſcape Scot-free? Were the naturall branches not ſpared ppRom. 11.21.Rom 11:21, and is it impoſſible for ƲS, a part of the wilde Oliue to be ſpoyled? Had not Gods merciemercy beene Our Rampart qqMal. 3.8.Mal 3:8, wee had beene conſumed ere this time. Cannot God be poſſibly prouoked amongſt VsUs? Is it not poſſible for him to abhorre, and loath VsUs? I doubt not but (ere I hauehave done) I ſhall too manifeſtly declare, that it is paſt the peraduenture, or, it may be; and come to this, that God IS prouoked amongſt vsus, IS moſt ſtrongly incited to deteſt vsus. Wherefore, ceaſe thy mocking, (whoſoeuer thou art) and this careleſſe putting away the euill day from before thine eyes, leaſt as now the Word of reproofe meetes with thee, ſo the day of vengeance ouer-takee thee like a ſnare, or a theefe in the night, ere thou art aware.

**2. Doct. From the 1. particular in the 2. Branch of the firſt part. Gods children hauehave a foreſight of miſery enſuing.I come now to a ſecond Doctrine, which is that I would be at; That when any grieuous calamitie is approaching, Gods Children hauehave ſome foreſight of it. Prudent Chriſtians foreſee the plague. What euerlaſting miſeries may light vponupon themſelues without preuention by repentance, they foreſee, when the Lord firſt opens their eyes to ſee what their eſtate by nature is. What likelihoodes of ſpirituall iudgements to fall vponupon them, they ſuſpect, and feare ſometimes, their many complaints of the remainder of hardneſſe, vnbeliefe, coldnes of zeale, and louelove, &c. in themſelues, doe declare. But to ratifie the Doctrine in theſe particulars, is not to our purpoſe. That they hauehave ſome foreknowledge of ſome common euill that may be comming againſt the places where they liue, it is very plaine.

§§A cautiō. Leſt the enſuing proofes of this poynt ſhould ſeeme impertinent, I referre thee (Reader) to the Obiection in the 3. Vſe of this Doctrine, and to the anſwer of the ſame. Pag. 15.Noah foreſaw the drowning of the old world rrGen. 6.13. Heb. 11.7.Gen 6:13Heb 11:7. Abraham and Lot foreſaw the burning of Sodom ſſGen. 18.20. Ch. 19.13.Gen 18:20. Ioſeph foreſaw the ſeauen yeeres famine that came vponupon Aegypt in his time, and vponupon the Countries round about itttGen. 11.30.31.Gen 11:30Gen 11:31. After Ioſephs time the ten great plagues (of turning the waters into bloud uuExod. 7.17.Exod 7:17, of frogges **Ch. 8.2., lice xxCh. 8.16., flies yyVerſ. 21., of the murraine vponupon the bodies of beaſts zzChap. 9.3., of botches and blaines vponupon the bodies of men aaVerſ. 8., of the haile bbVerſ. 18., locuſts ccCh. 10.4., darkenes ddVerſ. 21., and death of the firſt borne eeCh. 11.4.) which fell p. 12vponupon the ſame kingdome, were all foreſeene, & foreknowne by Moſes, and Aaron, the ſeruants of the Lord, as the Storie doth plentifully relate. I omit the foreſight of particular plagues vponupon particular perſons, (as Samuell's, of the renting of Saules Kingdome out of Saules handff1 Sa. 13.14. Ch. 15.23.1 Sam 13:14, and Michaiah's, of Ahabs periſhing at Ramoth Gilead gg1 Kin 22.19. 25.28. verſes.1 Kgs 22:191 Kgs 22:251 Kgs 22:28); had not moſt of the Prophets (great and ſmall) viſions, and praeuiſions of the great miſeries, which both in, & after their times the people of the Iewes met withall. Chriſt had a knowledge himſelfe, and gaue his Diſciples a foreknowledge of the deſtruction of Ieruſalem hhMat. 24.Matt 24. Agabus foreſaw that great and generall dearth throughout all the world, which came to paſſe in the daies of Claudius Caeſar iiAct. 11.28.Acts 11:28. But how farre goe I? I ſtay my ſelfe, for feare of burthening your memories with multitude of authorities.

Reaſons. 1 Will you hauehave the Reaſons of it?

Firſt, Chriſtians are in fauour with God, therefore ſome way or other he giues them ſome foreſight of the plague. Shall I (ſaith the Lord) hide from Abraham what I minde to doe kkGen. 18.17.Gen 18:17? From Abraham? Whom I hauehave admitted into my fauour; with whom I hauehave made llGen. 17.2.Gen 17:2, and will eſtabliſh mmVerſ. 7.my couenant! It is ſayd of Noah, firſt that he found grace in the eyes of the Lord nnGen. 6.8.Gen 6:8, and then the Lord gaue him forewarning of the Floud ooVerſ. 13..

Reaſons. 2 Secondly, the Lord knowes that his Children will make ſome good vſe of foreſeene dangers, to his glory, and the Churches good; He knowes that either with Abraham they will command their children, and houſhold to keepe the way of the Lord ppGen. 18. cō pare the 17. & 19. verſes.Gen 18; or with Noah they will Preach the Righteouſnes and Iudgements of the Lord, to conuince the world qqHeb. 11.7.Heb 11:7; or with Eſther they will hazzard their goods and liues for the ſafetie of the Church, or ſeeke an hiding place for themſelues, and them that belong vntounto them. Some ſuch or like Vſe, the Lord knoweth (I ſay) His Children will make of acquaintance before hand with enſuing calamities: and this is one cauſe why through the grace of the Almightie, they doe ſo foreſee the euill as they doe.A Similie. What father will not put a Talent into ſuch a childes hand, as will husband p. 13that Talent to the fathers credit, his owne profit, and the publique good of the whole Familie?

Vſe. I may ſay of ALL the Doctrines in this Text, what the Spouſe Chriſt ſaith of the teeth of the Church; There is NONE barren amongst them rrCant. 4.2.Song 4:2; But THIS Doctrine amongſt them all is most fruitfull, ſo many are the Vſes that it affordeth. Which (for breuities ſake) I will make but Three.

The firſt whereof is for tryall, whether we be truely wiſe,1. Exhortation. yea, or no. EueryEvery carnall and vnregenerate man is wiſe in his owne conceite: and where is the man, or woman almoſt, that is not piouſly prudent, not wiſely religious, if all may be their owne judges? But mans owne iudgement (being naturally corrupted by ſelfe-louelove) is a leaden Rule, a falſe glaſſe to ſee what a man is indeed: therefore whether wee be truely wiſe indeed, yea, or no, wee muſt goe to ſome certainer Rules; amongſt theſe Rules, this poynt affordeth one. A wiſe man foreſeeth the plague. Tell me now: Doeſt thou when euills, when great euills are approaching, foreſee the ſame; yea, foreſee them to ſome purpoſe, to make ſome holy, and godly Vſe of this foreſight? Are thy eyes where the Preacher ſayth a Wiſe-mans eyes ſhould be, in thy head ſſEccleſ. 2.14.Eccl 2:14? Canſt thou (like the man which climbed the watch-Tower in Iezreell, that ſayd I ſee a troupe, a companie tt2 Kin. 9.17.2 Kgs 9:17) ſay, I ſee a trouble, I ſee a calamitie when it is drawing neere? and canſt thou be ſo affected with it, as a true Chriſtian vſually is, and ought to be? a wiſe one thou art, euen that prudent one which the ſpirit here ſpeakes off. But if otherwiſe, no true wiſedome haſt thou, a bundle of folly **Pro. 22.15.Prov 22:15, and impietie is bound vp in thy heart: and before I conclude this Text, I ſhall ſpeake ſomething to the terror of thee, and all ſuch as thou art.

Vſe 2 Secondly, here is comfort to the Children of God: Euills ſhall not ſuddenly ſurprize them, ſoule-hurting miſchiefes ſhall not fall on them ere they are aware, or hauehave warning of the ſame. If God meanes to drowne the world, a Righteous Noah ſhall foreknow it; if he mindes Iudah ſhall into Captiuitie, an vpright Ezekiah ſhall be acquainted with ituuIſa. 39.6.Isa 39:6: p. 14if Haman plotteth the Iewes ruine, Mordecai and Eſther ſhall come to vnderſtand it**Eſth. 4.Esth 4: if Paules enemies vow to diſpatch him, a little Lad ſhall reueale it vntounto himxxAct. 23.16.Acts 23:16: if Popiſh powder-mongers plot treaſon againſt England, all the deuices in the Deuills ſhop, in the Popes cell, ſhall not hinder England from the knowledge of it, onelyonly, if ſhee will know it. So that whatſoeuer iudgement the Lord in iuſtice intendeth: whatſoeuer miſchiefe man in malice inuenteth, wiſe and good people hauehave right to foreknow it. What a priuiledge is this oh Chriſtian, that thou haſt part in? I tell thee, when thou haſt grace to foreſee: it is a ſigne, that the Lord hath not onelyonly wrought prudence in thee, but alſo that his good prouidence is wakefull for thee; it is a comfortable euidence that thou art one of thoſe, who ſhall either preuayle with him to diuert the plague, or elſe hauehave a ſhelter, and finde a ſanctuarie from the dint of the plague, vnderunder his owne wing. Now when Gods prouidence watcheth ouer a man, when heauenly wiſedome is wrought in a man, and both theſe for that mans good, there is double cauſe of comfort, and conſolation.

**Vſe 3. Exhortation.Thirdly, this ſerues for Exhortation. Doe the prudent foreſee the plague? is ityyIllud ingenij eſt, ſi quis potest vigore mentis praevidere quae futura ſunt, & tanquam ante oculos locare quid poſsit accidere, et quid agere debet, ſi ita acciderit, defi…ire. Ambroſ. Offic. l. 1. c. 38. wiſedome to foreknow dangers; that a man may know how to behaue himſelfe whatſoeuer happeneth? Then be we perſwaded to be ſo prudent, as in times of great danger to take notice of them, and foreſee the iudgements that are approaching, when indeed they are at hand. Shall our eyes likezzStultus foreign. fooles eyes be in our heeles? No; let them ſtand where the Wiſe-mans doe, in our heades. The ſpeech of the Prophet comes to minde; Though ISRAEL play the Harlot, yet let not IVDAH offend aaHoſ 4.15.Hos 4:15; I allude to it; Though carnall Goſpellers; and careles Atheiſts will not foreſee, yet let them that profeſſe themſelues wiſedomes followers, and Chriſts Diſciples, be wiſer. Oh, if ſuch be ſightles, careles, and feareles, how looke they to be couered**Prudens ſi fueris & futura proſpicies te ipſū ita praeparabis vt in die malo regumentū inuenies. Marul. Spal Evang. l. 2. c. 1. 136. IN the euill day, or preſerued FROM the euill day, more then the vnwiſer, and profaner ſort? Eſay and Habakuk, two wiſe and worthy Prophets, ran vp, and reſolued to ſtand on their watch Tower bbIſa. 21.8. Habak. 2.1.Isa 21:8Hab 2:1, that, if any calamitie, at any time were p. 15acomming, they might both foreſee it themſelues, and foreſpeake of it to others; let vsus doe as they did, hereby we may keepe hurt from our ſelues, and be inſtruments of no ſmall good vntounto others.

Obiect. But (may ſome perhaps Obiect) Eſay, Habakuk, and other holy men of God did in former times foreſee future plagues by ſpeciall reuelation from God; Such reuelations are now ceaſed, therefore you ſeeme to impoſe vponupon vsus a dutie, not onelyonly hard, and difficult, but alſo impoſſible, when you perſwade vsus to foreſee the plague.

Anſw. I anſwer. Albeit, the gift of immediate reuelation of future things from God, after an extraordinary manner be ceaſed, yet the ordinary way of foreſeeing plagues to come, is not ceaſed And although a man cannot directly determine by the ſpirit of Propheſie, What the euill is that ſhall come, yet he may warrantably gather, by ſome courſes which he may take, that ſome great euill may come, yea (if it be not preuented) will come vponupon the place where he liueth.

**Queſt. The Anſwer, which conteineth in it Rules of direction to further a man in the foreſight of future iudgements, one of the chiefeſt things intended by the Author in this Text.But how? (may ſome ſay).

Not (as One falſely thought Noah to foreſee the Floud) by the Starres ccBeroſus cited by Coop. in his Chron. fol. 5., though I know blazing Starres hauehave portended enſuing miſeries ddWitneſſe the troubles that hauehave happened beyond the Seas ſince the laſt blazing Starre that was ſeene in our Climate.: but by theſe meanes.

**1. Rule.The firſt is, to be throughly perſwaded of the truth of the former Doctrine; That it is poſſible for Gods iudgements to hang ouer places, where God hath his people. Wee muſt be ſoundly rooted in the perſwaſion of this. For if a man thinkes this to be falſe Doctrine, and (like thoſe mockers before reproued) laugheth rather at it, then yeelds credit vntounto it, iudgements innumerable, and puniſhments vnmatchable, may be neere the place where he hath his abode, and he neuer ſuſpect them, nor dreame of them. What was it, but partly this, that hindered the old world from foreſeeing the Floud, when Noah did Preach of it; they (as it is likely) derided him for it, as if he had taught falſe Doctrine: and hence it came to paſſe, that they could not take notice of the great danger they were in. Were it not that there are numbers in our Land, who thinke Miniſters to mocke, when p. 16they ſpeake of an enſuing plague, they would not be ſo ſightles of the danger this Nation is in, nor ſo feareles, and foreſightles of the euills that in all likelihood are not farre off.

2. Rule. Prayer for foreſight.Secondly, becauſe it is God that muſt giuegive vsus this foreſight, therefore let vsus entreat him to open our eyes, that wee may ſee, let vsus beſeech him that he would not ſuffer the louelove of honours, pleaſures, or profits, to ariſe as a miſt betwixt our eyes, and approaching euills, to keepe vsus from beholding the ſame.

3. Rule. Abhorre flatterie.Thirdly, we muſt not**Proſpiciendū eſt ne adulantibus apperiamus aurem. Ambro. Off l. 1. c. 27. Tom. 1. pag. 27. louelove to be flattered. Paraſites, and Claw-backes, that cry nothing but peace, peace, muſt not be in requeſt with vsus. It is ſayd of our Saviour, that the clay which he tempered with his ſpittle on the ground, did open the eyes of the blind man““Ioh. 9.6.7.John 9:6John 9:7; but the vntempered morter **Ezek 22.28.Ezek 22:28which theſe Sycophants daube with, worketh a contrarie effect, puttes out the eye of preuidence, and hindereth men from ſeeing that which otherwiſe they might foreſee. Ahab might hauehave foreſeene his ruine at Ramoth Gilead ee2 Kin. 22.37.2 Kgs 22:37, and Iezabell, her ſhamefull deſtruction by the walls of Iezreell ff2 King. 9.33.2 Kgs 9:33, had it not beene for their fauning and flattering Prophets. Of ſuch flatterers therefore let vsus beware, as wee louelove to hauehave a foreſight of dangers, and ſafetie from dangers.

4. Rule. Obſerue the ſignes foregoing a plague.Fourthly, and laſtly, if we would foreſee the plague, we muſt obſerue the ſignes that hauehave prognoſticated plagues in the holy Scriptures, and try how neere thoſe ſignes are paralelled by our Land in theſe dayes. And herein giuegive me leaue to be ſomething large, becauſe that this is the principall rule of all the reſt.

To let paſſe particular plagues vponupon particular perſons: (though we will not altogether reiect their examples as we meete with them). Wee may finde in Scripture many remarkeable iudgements vponupon whole multitudes of people; as vponupon the Moabites, Ammonites, Amalckites, Canaanites, Philiſtins, &c: But amongſt the reſt of the generall iudgements, theſe as moſt eminent; The drowning of the old world; The deſtruction of Sodom; The ouerthrow of the Aegyptians in the red p. 17Sea; The bondage of the Iſraelites in Babylon before Chriſt; The deſolation of the Iewes and Ieruſalem after Chriſt. And either of all of theſe, or of most of theſe,Signes of generall iudgements. you ſhall finde theſe foregoing Signes.

Firſt, (as the very ring-leader of the reſt) moſt monſtrous ingratitude, and horrible vnthankefulneſſe 1. Vnthankfulneſſe.for Gods fauours. Men (ſaith Moſes began to multiplie vponupon the face of the earth ggGen. 6.1.Gen 6:1, that is, God was ſo mercifull vntounto mankinde, as to encreaſe their number, for the mutuall comfort, and communion one with another: and this his kindnes did mankinde requite with diſobedience, and rebellionhhAs it followeth in that Chapter., and after this came the Floud, and ſwept them awayiiGen. 7.21.Gen 7:21. The Lord in the middeſt of iuſtice ſhewed merciemercy to Pharaoh: for, at the requeſt of Moſes, He ſometimes mitigated, ſometimes remoued the plagues he ſent vponupon Aegypt; yet Pharaoh continued vnthankefull, yea, in ſo high a degree vnthankefull, that he contemned the Lord, and then, drowning in the red Sea he could not eſcape. Who hath read the writings of the Prophets; and hath not found therein, that the vnthankefulnes of the Iſraelites, was one thing that did prouoke the Lord to threaten Captiuitie againſt them, and in due time, to ſend the Babylonians vponupon them, who led them priſoners into a ſtrange LandkkCompare Iſa. 2. with the 7. Hoſ 2.8.9.10. with ſundry other places.Isa 2Hos 2:8Hos 2:9Hos 2:10? So GOOD was our Saviour Chriſt to the people of the Iewes, that he would be borne of their line, and in their land, he liued amongſt them, he Preached, wrought moſt of his mightie workes amongst them, yet they dealt moſt vngratefully, moſt vnthankefully with him, and then an heauie iudgement muſt needes follow, euen the ſubuerſion of their Citie, the diſperſion of their nation, like a company of vagabonds, into all parts of the earth.

Secondly, generall corruption 2. Signe. Generall corruption in all ſorts. See Ier. 23.10.11 1….Jer 23:10Jer 23:11in the manners of people, doth foregoe ſome generall deſtruction. I will puniſh the world, (marke, not one, or two, or few, but the world) for their EVILL, ſayth the LordllIſa. 13.11.Isa 13:11. When ALL fleſh had corrupted his way vponupon earth, THEN God ſayd, I will deſtroy the earth mmGen. 6.12.13. Deus ob malitiae nimietatem, ſententiam tulit, quid vniverſali perditione humanum genus ſit puniendum. Chryſoſt in Gen. c. 6. Hom. 22.Gen 6:12Gen 6:13Gen 6. p. 18The**Quia enim ho…ines qui tantā …uitatem …nha…itabant multos …npietatis fruc…us protulerunt …lcirco (inquit) …ot inutiles fruc…us terra faciā, …t et llis aboliis, perpetuū ſi …onumentū ſe…uentibus gene…ationibus; om…es docens quā. …ta fuerit inha…itantium ma…itia. Chryſ: in Gen cap. 19. Hom. 42 ad …alcem.Gen 19 Inhabitants of Sodom brought forth MANY fruits of vngodlineſſe, and vponupon THIS did the Lord conſume them, and make the very ground barren, as a monument of their great wickednes to after ages. The like thing, the Prophet Eſay noteth concerning the people of Iſrael. He telleth them in the name of the Lord, thatooIſa. 1.7.8.Isa 1:7Isa 1:8 their whole country was deſolate (that is, ſhould certainely be deſolate) their Cities burnt with fire, their Land ouerthrowne, and deuoured by ſtrangers; the daughter of Sion left as a cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a beſieged Citie. But what went before this great miſerie? Euen generall ouerſpreading iniquitie ppSee. v. 4. 6. Gentem pecca…ricem appellat quod tota pectatis ſit dedita. Arcul. in Iſa. pag. 19.: The whole Nation was ſinfull, a people laden with iniquitie, a ſeed of euill doers; from the crowne of the head to the ſole of the foote, there was no ſoundnes, but woundes, and bruiſes, and putrifying ſores. The manners of**Placet mihi illegoria, caput id eſt princeps, cor id eſt ſapientes, et reliquā corporis partem vſus que ad plantas id eſt plebem, &c. Luther in Iſa. c. 1. p. 27.Isa 1 all ſortes, from the high to the low, from the Princes to the people, were depraued, and this did preſage thoſe generall hardſhips, which that people did endure at the handes of their enemies.

§§3. Signe. Contempt of the Word.A third ſigne of future euill, hath beene Contempt of the Word qqAdverſus Evangelij irriſores indignatio deſaeuiet. Marc. Marul. Evangeliſtar. l 1. c. 9 p. 16. Si Sodomitas minus eſſe dicit damnabiles, quam cun…tos Evangelia negligentes, c…tiſſima ergo ratio est, quâ & nos qui in plurimis Evangelia negligimus peius timere aliquando debeamus. Sal. de Pro. l. 4 p. 108, 109.. Wee hauehave a pregnant example for this in the laſt of the Chronicles. When Zedekiah, his Nobles, Prieſts, and People were growne to that lewd, and forlorne paſſe, as to make a mocke at the meſſengers of the Lord of hoſtes, and deſpiſe the Word which they Preached, then into Babylon, vntounto bondage they muſt, there was no remedie rr2 Chr. 36.12.16.17.18.19.202 Chr 36:122 Chr 36:162 Chr 36:172 Chr 36:182 Chr 36:192 Chr 36:20. To the very ſame purpoſe is that Prophecie in Ieremy; Becauſe yee hauehave not heard my wordes, behold, I will ſend, and take all the families of the north (ſaith the Lord) and Nebuchadnezzar the King of Babylon my ſervant, and will bring them againſt this Land, and againſt all the inhabitants thereof, and againſt theſe Nations round about, and will vtterly deſtroy them, and make them an aſtoniſhment, an hiſſing, and a perpetuall deſolation ſſIer. 25.8 9.10.11. ſee Ier. 22.21.22.Jer 25:8Jer 22:21Jer 22:22. I will bring euill vponupon this people, euen the fruites of their thoughts, becauſe they hauehave p. 19not hearkened to my wordes, nor to my Law, but reiected it. Iere. 6.19.

Fourthly, it is a ſigne that ſome generall iudgement is at hand, when the offers of grace4. Signe. Reiecting the offers of grace. are reiected by the greateſt number of people. This fore-ran Ieruſalems ruine, as appeareth by Chriſt his owne complaint; Oh Ieruſalem, Ieruſalem, how oft would I hauehave gathered thee together, as an hen gathereth her chickens vnderunder her wings (how oft hauehave I freely made moſt large and bountifull offers of grace vntounto thee) but yee would not, Behold, THEREFORE your habitation is left vntounto you deſolate ttMat. 23.37. Luk. 13.34.35Matt 23:37Luke 13:34Luke 13:35.

Fiftly, as the reiecting of mercies offred, ſo the abuſing of mercies receiued, (as namely, the patience, 5. Signe. Abuſe of Gods goodneſſe and patience.and bountie of God) preſageth ſome ruine. When the Lord had, with great patience borne with the people of the old world an hundred and twenty yeares, and yet they would not repent, then he threatned to deſtroy them, and (accordingly) did deſtroy them from off the face of the earthuuGen. 6.3.7.Gen 6:3Gen 6:7. When as Iſrael did prepare for Baal (that is, abuſe to the ſeruing of Baal) the corne, wine, oyle, ſiluer, and gold, which the Lord had multiplied, and beſtowed abundantly vponupon her, THEN he threatned not onelyonly to take away thoſe his bleſſings from her, but alſo to Viſit vponupon her the daies of Baallm **Hoſ. 2.8.13.Hos 2:8Hos 2:13; to inflict vponupon her ſome great, and grieuous puniſhments, in ſtead of the good things that ſhee formerly enioyed.

A ſixt ſigne is couetouſneſſe, oppreſſion, and violence.6. Signe. Couetouſnes with her two hand-maydes, Oppreſſion & Violence. Quam multorum malorum cauſa ſit immodica cupiditas quis explicet? M…rul. Evang. l. 4. c. 49. The Prophet Ieremy ſpeaking to Shallum, the King of Iudah, & vnderunder his name including the reſt of the Iewes, ſaith thus; Thine eyes, and thy heart, are not but for thy couetouſnes, and for to ſhed innocent blood, and for oppreſſion, and for violence to doe it xxIer. 22.17.Jer 22:17: and after he addes;yyVerſ. 2. The Winde ſhall eate vp all thy paſtures, and thy louers ſhall goe into Captiuitie, ſurely then ſhalt thou be aſhamed and confounded for all thy wickednes. The earth is filled with VIOLENCE by them (ſayd God to Noah) and I will deſtroy them with the earth zzGen. 6.13.Gen 6:13. This is that alſo which the Prophet Ezekiell poynts at; The people of the Land hauehave vſed oppreſſion, and exerciſed robbery, and hauehave vexed the poore and p. 20needie, yea, they hauehave oppreſſed the ſtranger wrongfully; THEREFORE hauehave I powred out mine indignation vponupon them, I hauehave conſumed them, with the fire of my wrath aaEzek. 21.29.31.Ezek 21:29Ezek 21:31. The Scribes, & Phariſes, deuoured widdowes houſes, and afterward deſolation came vponupon them. No certainer ſigne of enſuing plagues then this damnable kinde of vnrighteouſneſſe, couetouſneſſe, and oppreſſion. I will ſtretch out my hand vponupon the inhabitants of the Land, ſaith the Lord: For from the leaſt of them, euen to the greateſt, eueryevery one is giuen to couetouſneſſe bbIer. 6.12.13.Jer 6:12Jer 6:13.

In the 7. place. Pride 7. Signe. Generall Pride.goes before deſtruction, and haughtineſſe of minde before a fall **Pro 16.18. Ch. 18.12.Prov 16:18. The day of the Lord (ſayth the Prophet) ſhall be vponupon eueryevery one that is proud, and loftie, and lifted vp ccIſa 2.12.Isa 2:12. This was one of the ſinnes which procured, and prognoſticated the ouerthrow of Sodom ddEzek. 16.49.Ezek 16:49. Becauſe the daughters of Sion (ſayth Eſay) are HAVGHTIE, and walke with ſtretched forth neckes, &c. Her gates ſhall lament, and mourne; and ſhee being deſolate ſhall ſit vponupon the ground eeIſa. 3.16.26.Isa 3:16Isa 3:26. It was pride (as one obſerueth, who wrote about an**Anno 1519. hundreth yeere ſince) which gaue the Turkes aduantage againſt the Chriſtians, ſo that they inhabited their Villages, Townes, and Prouinces, defiled their Temples, and places of worſhip, carried their bodies to priſon, tooke their beaſtes for a prey, and exerciſed all manner of villanie, and crueltie againſt them ffVtinam non de nobis iſta (viz. loca Iſa. 13.11. & Eze. 7.24.) exponi queant, quorum, infideles Tu…ci, viros, oppida, prouincias occuparūt, aras, focoſquè propha…antes, nullo die …eſſant in reliqua Chriſtianorum regna debachari, captiuos ab ducere, pecora depraedari, vaſtare agros, cadibus graſſari, & in nomen Chriſtianum magis quam dici queat, impiè fuerent: hoc perpetuo fl…gello noſtra percutitu… ſuperbia. Marul. Evang. l. 7. c. 8. 348.Isa 13:11Ezek 7:24. Inſomuch that whoſoeuer thinketh to eſcape imminent iudgements, and yet continues in pride, is greatly deceiued, and like to vndergoe ſome more horrible miſerie ggCaeterum ſiquis hanc quam imminere cernimus calamitatem effugerit, & tamen ſuperbiaſeſe efferre non deſieru, nequaquam illâ multò horribiliorem erumnam effugiet Id ibid..

**8. Signe, Carnall ſecuritie.Eightly, Like ashhDiu viuere nequeunt, qui multo ſe… o dediti Marcent: tument vultus lurido colore infecti, putreſcentia que viſcera repentè ingruens inualitudo diſſoluere feſtinat. Marul. Spal. Evang l. 2. c 7 p. 80. extraordinary and immoderate ſleepe pines the bodie, and preſageth death; ſo carnall ſecuritie in the bodie of a people, doth ever““Cum pacem, & ſecuritatem dicant, tunc repentina eis imminet pernicies. Chryſ in Mat. c. 24. Hom. 78.Matt 24 prognoſticate ſome weakning, ſome waſting to that bodie, by ſome plague that may p. 21come vponupon it. So much doth the Prophet Amos tell vsus; Woe to them that are at eaſe in Sion, that put away the euill day farre from them, they ſhall be led captiue with the firſt that goe captiue iiAmos. 6.1.3 7.Amos 6:1Amos 6:3. All the ſinners of my people ſhall dye by the ſword, which ſay the euill ſhall not ouertake vsus, nor preuent vsus kkAmos. 9.10Amos 9:10. So much alſo doth Zephanie tell vsus off; They are ſetled vponupon their lees, they ſay in their hearts, Tuſh, the Lord will neither doe good, nor euill; THEREFORE their goods ſhall become a bootie, and their houſes a deſolation llZeph 1.12.13.Zeph 1:12Zeph 1:13. Our Saviour tells his Diſciples, that when that generation of Vipers, the malicious, and obſtinate Iewes, ſhould be like the people of the old world in the dayes of Noah, marrying, and merry-making, and ſo ſecure as not once to dreame of their deſtruction, then ſhould their deſtruction be neereſt at handmmMat 24.38.39.Matt 24:38Matt 24:39. This is one of the ſignes, which goes before the ruine of the Romiſh Babylon; Shee ſaith in her heart, I ſit a Queene, and am no widdow, and ſhall ſee no ſorrow, THEREFORE ſhall her plagues come **foreign.in one day nnApoc. 18.7.8Rev 18:7Rev 18:8. Yea (as it is in the tenth verſe) in ““foreign. V. 10.one houre. That is, when ſhee ſhall be moſt ſecure, then ſhall her plagues be most ſudden, and ſure: when ſhee thinkes her ſelfe ſafeſt, then ſhall ſhee be vnawares ſurpriſed; euen as Babylon once was by Cyrus, who inuaded it in a night, when it did leaſt thinke of its owne inuaſionooNon longâ obſidione regnum premetur, ſed ſubitò capietur quia erit ſecura (ſicut Cyrus Babylonem ſecurā vna nocte inuaſi) a ſocijs deſerta &c. Paraus in Apoc. col 984.. There is no want of examples in holy Scripture, to ſhow, that the end and iſſue of ſloth and carnall ſecuritie, hath vſually beene euill and vnhappie ppNec exempla de ſunt quibus dotemur quam infelix ſit carnalis ſecuritatis, & ſecordiae exitus. Gua…t…m Act. Hom. 39. c. 5.. Hence it is that the Lord in ScriptureqqPſal. 88. Iſa. 13. Ier. 9 9.Ps 88Isa 13Jer 9:9, when he comes to iudge or puniſh a place for ſinne, is ſayd to viſit that place; becauſe he is wont to ſtrike when men are moſt ſecure, and doerrIn malam partem d…citu… Deus viſitare, cum peccata quae diu diſſimu…uerat, INEXPECTATO fl…gello vlciſcitur. Zanch de Redem. part. 1. l. …. Tom. 4. col. 371. least ſuſpect his ſtroake. His viſiting, notes out a ſudden plaguing of a people when they are ſecure. No ſinne doth more prouoke him to ſmite then ſecuritie doth.

**9. Signe. Luxurie.Ninthly,ſſ…n…è aſpice latè florentes quondam, luxus, quas, verterit vrbes Sillius Bell pun…o l. 15. Luxurie, riot, and wantonnes, hauehave gone before ſome generall calamitie. This ſinne went before the deſtruction p. 22of the old world. The ſonnes of God ſaw (that is, with a luſtfull eye) the daughters of men, and tooke them to wiues ttGen. 6.2.Gen 6:2, mingled themſelues together, and ſouuViri magno ſtupro amoris, et fornicationis, & iſtorum mulieres collapſae ſunt, et in omnibus fornicationis erat confuſio magna. Metho. Rev. in Orthodox. pag 388. committed great filthines one with another: and immediately after, came the floud to ſcoure this filth from the face of the earth**Gen. 7.22.Gen 7:22. Did not this alſo precede the burning of Sodom? Queſtionles it did. Sodom did burne (as““Salu. de Gub. Dei. l. 7. 240. Sicut Aetna inteſtinis quibuſdā naturae feuētibus ardoribus, ſic ILLA, abominādis iugiter fornicationum ignibus aeſtuavit. one ſaith of Affrica) Aetna-like with the fire of fornication, and the Lord did burne IT with the fire of Deſolation. The inhabitants of that Citie (as the ſame Author writes of the Carthaginians xxFoetebant, vt ita dixerī, cuncti vrbis illius ciues cano libidinis, ſpurcum ſibimetipſis mutuae impudicitiae nidorē inhalantes. Id. ibid. p. 244 et paulo poſt, eadem pag. & p. 245. Quis in illorum numero caſtus fuit? Caſtum dico? Quis non fornicarius, non adulter & hoc ſine ceſſatione, ſine termino.) did ſtinke with the filthineſſe of luſt, breathing forth the noyſome ſavour of vncleannes, and the Lord puniſhed them with the ſtinking flame of Brimſtone from heauen yyInt. Cur ſulphureo igne puniebantur? Reſp. vt putidiſsimus libidinis ardor putidiſsimo flammarum ardore puniretur. Albin. Quaeſt. in Geneſ. in Orthodox p. 1073.. Their gluttonie prouoked them to incontinencie, and the Lord did then incontinently with fire and Brimſtone together, extinguiſh and conſume them for euerzzGula Sodomitas, & Gomorrhaeos priùs in nefandos egit concubitus, DEINDE igne, & ſulphure de Caelo pluente extinxit. Marul. Spalat. Evang. l. 4. cap. 22.. It was the drunkennes of Iudah, and Ephraim, which made the Lord threaten iudgement against them, and execute iudgement vponupon themaaIſa. 5.11.12.13. item Chap. 28.1.2.Isa 5:11Isa 5:12Isa 5:13. To this purpoſe is that of Amos; They lie vponupon beds of Iuorie, and ſtretch themſelues vponupon their Couches, they eate the Lambes of the flocke, and the Calues out of the middeſt of the Stall, they chant to the ſound of the Violl, and inuent to themſelues inſtruments of muſicke: they drinke wine in bowles, and annoint themſelues with the chiefe oyntments: THEREFORE ſhall they goe captiue with the firſt that goe captiue, and the banquet of them that ſtretched themſelues ſhall be remoued bbAmos. 6.4.5.6.7.Amos 6:4Amos 6:5Amos 6:6Amos 6:7. It was the effeminate wantonnes of Semiramis, a Man-woman ccSimulat ſepro vxore Nini, filium, pro faemina puerum: ſic primis initijs ſexum mentita puer eſſe credita eſt. Iuſtin. Hiſt. lib. 1. pag. 4. 5., of Sardanapalus a Woman-man ddVir muliere corruptior: Medis praepoſitus nomine Arbactus inuenit eum inter ſcortorum greges purpuram colo nentem; & muliebri habitu cum mollitiâ corporis, & oculorum laſciuiâ omnes feminas anteire, penſa inter virgines partientem. Id ibid., which did p. 23occaſion not onelyonly their owne deſtruction eeCum Semiramis concubitum filij petiſſet ab eodē interfecta eſt. Id. ibid.;ffBellum Sardanapalo infertur &c. Victus, in Regiam ſe recipit, & extructâ incenſa que pyra, & ſe, & diuitias ſuas in incē diū mittit. Iuſt. hiſt. l. 1. p. 6. but alſo the tranſlation of the Empire from their poſteritie vntounto ſtrangers, from the Aſſyrians to the Medes ggInterfector eius Arbachus qui praefectus Medorum fuerat, Is imperiū ab Aſſyrijs ad Medos tranſſert. Id. ibid.. It was this foule ſinne alſo thathhEt ſic gens induſtria quondam potens & ſtrenua manu effeminatâ, mollicie, luxuriâ que virtutē priſtinam perdidit, et quos ante Cyrum inuictos bella praeſtiterant, in luxuriam lapſos otium ac defidia ſuperauit. Iuſt hiſt. l. 1. c. 10. weakened the Lydians, a valorous and victorious people before, and ſubiected their neckes to the yoake of Cyrus, Monarch of Perſia. I am perſwaded (albeit, God doth afflict his Church for his owne glory, and its good, and tribulation is the portion of Gods people in this life) yet, that the waſting of the Church, and the troubles in Germany at this day**Anno 1623., hauehave beene occaſioned, in part, by that abundance of intemperancie, and riot, which, (as by the complaints of the late learned ones amongſt them, in their writings doth appeareiiGermani cunctos poſſunt perferre labores, oh vtinam poſſint tam bene ferre ſitim. Dithmarſ. Syſtem. Eth. l. 3 p. 174. Germanorum bibatitas apud alias gentes hodiè ante cuncta nobilitatur, at que inter miracula celebratur, cum ſinguli quaternos quartarios vno prandio hauriunt, & hodiè raſa potoria cernuntur quae plus quam duas choas capiunt, quibus hoſpites, & externos liberaliſsimè inuitant & proluunt. ac nullus hoc tempore eſt, qui luxurióſas, et profuſas menſas non ſtruat, qui que coquos, ganeae que artifices peritiſsime cibos condientes, & patrimonia mergentes non quaerat quam vitae intemperantiā apud Chriſtianos maximè debacchari memoriâ noſtrâ videmus. Goelen Orat. delux. 98. O tempora, ô Chriſtianorū …ores proſtratos! venimus eò, vt maximé cibis pereamus. Id ib. Potatores noſtri ſunt ieiuni & ſobrij ne que à ſole ne que a luna, nedū hominibus videntur ſed de mane vino vel aduſto, vel Malvatico, Corinthiaco, Alacanthico, Petro, Simoniaco, &c. Se opplent; …eredie cereviſia, tanquam frigidâ ſuffuſâ ſe refocillant; Veſperi per noctem ad aurorā vſque Rhenano ſeſe ingurgitant; VſUs que dum nequè pes, ne que manus, ne que lingua, ne que ſenſus quiſquam officiū facere norit, ſed ſuperata, proſtrataquè iaceant in ipſis omnia: ô tempora! ô mores! ô bone Petre, ſi é mortu… ad nos tibi iam daretur auditus, quid quaeſo dicturus eſſes, ſi bellicoſes potatorū duces certamina peculatoria de die in noctem, de noctè in diem protrahentes conſpiceres? Cunrad Dieter. Poſtill. in Feſt. Feria 3. Pentecoſt. p. 712 Scultetus etiam applicat Textum Iſa 5.11 12 Germanis; verba eius haec ſunt. Viua haec eſt ebrioſae Germaniae pictura, Potandipaſſim ſtudiū maximū, vſus que ad opum, corporis, famae periculum: Nulla operum diuinorū habetur ratio quantumuis irae Dei manifeſta ſigna app…eant, hoſtibus ex omni parte imminentibus, annena ingraueſcente, p…ſte in vicinia graſſente: tandemne aliquando expergiſcemur? ſtultum eſt voluptatem in aula & ventre querere. Idea Conc. 3 in Iſa. c. 5. p. 86.Isa 5:11Isa 5) they hauehave beene giuen vntounto. I will end this note with the ſpeech of the Prophet; Make thee bald, poll thee, inlarge thy baldneſſe as an Eagle. Why? For thy DELICATE, thy luxurious Children; for THEY are gone into captiuitie from thee kkMich. 1.16.Mic 1:16. Thy luxurie, oh Iacob, ſhall worke thee that miſerie.

p. 2410. Signe. Prophanation of the Sabbath.Prophaning of the Sabbath (which thellAdimp…euit hic (viz. Chriſtus) legem, dum ipſum Sabbati diem benedicti one patris a primordio ſanctū, benefactione ſuâ efficit ſanctiorem. Tertul. in M…rcio. l. 4. 238. Father at firſt made holy, and Chriſt afterward more holy, as Tertullian ſpeaketh) is a ten…h ſigne, that foreſhowes a plague.**Inter Babylonicae captiuitatis cauſas, haec quo que numeratur quod Sabbata Dei prophanauerint. Gualt. in Act. c. 13. Hom. 88.Acts 13 This occaſioned (together with other ſinnes) the Babyloniſh Captiuitie. If yee will not hearken to mee (ſaith the Lord by Ieremie) to hallow the Sabbath day, and not to beare a burden, euen entring in at the gates of Ieruſalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it ſhall deuoure the pallaces of Ieruſalem, and it ſhall not be quenched mmIer. 17.27.Jer 17:27. And (by Ezekiell); Thou haſt deſpiſed my holy things, and prophaned my Sabbaths. THEREFORE will I ſcatter thee among the Heathens, and diſperſe thee in the Countries nnEzek. 22.8.15.Ezek 22:8Ezek 22:15. The Lord threatneth in Amos his time, that the whole land ſhould tremble, and eueryevery one mourne that dwelt therein, becauſe (beſides other ſinnes which were there committed) the couetous wretches of thoſe times thought long till the Sabbath was gone, that they might follow after their profits, and worldly gaine, that they might ſet forth Wheate, make the Ephaſmall, and the Shekel great, and falſifie the ballance by deceit ooAmos 8.5.8.Amos 8:5Amos 8:8.

**11. Signe. Vniuſt Gouernours.Againe, it is a ſigne ſome iudgement is at hand, when iudgement doth not proceed out of the ſeates of iudgement. When Officers are corrupt, and Gouernours vnrighteous. Pervſe the Prophets, and ſee whether this be not written downe in capitall letters, amongſt thoſe capitall ſinnes, which brought thoſe great miſeries vponupon the Iewes, that they did vnderunder-goe. Heare what Eſay ſaith; How is the faithfull Citie become an Harlot? It WAS full of iudgement, righteouſnes DID lodge in it, but NOW murtherers. Thy Princes are rebellious, and companions of theeues: eueryevery one loueth g…fts, and followeth after rewardes; they iudge not the fatherl…s, neither doth the cauſe of the widdow come before them, THEREFORE ſayth the Lord, the Lord of hoſtes, Ah, I will eaſe me of mine adverſaries, and avenge me of mine enemies ppIſa. 1.21.23.24.Isa 1:21Isa 1:23Isa 1:24. And how the Lord did avenge himſelfe of theſe vnrighteous Adverſaries, Ieremie ſheweth in the Lamentations; Hee hath ſwallowed vp all the habitations of Iacob, and hath not pitied: He hath polluted the kingdome, and the Princes thereof. He hath cut off in his fierce p. 25anger, all the horne of Iſrael qqLam. 2.2.3.Lam 2:2Lam 2:3. Heare what Amos ſaith; They know not to doe right, therefore thus ſaith the Lord God, an Adverſary there ſhall be, euen round about thy Land: and he ſhall bring downe thy ſtrength from thee, and thy pallaces ſhall be deſtroyed rrAmos. 3.10.11.Amos 3:10Amos 3:11. Heare yee this, yee Kine of Baſhan that are in the Mountaine of Samaria ſſCh. 4.1.2.,ttIn [Montanis] Synecdoche mē bri. Sed potest propriè …ntelligi de monte in quo ſita erat vrbs Samaria: Et hoc potius videtur: quia é ſequentibus apparet, prophetā hîc proprie alloqui Iudices: illi autem reſidebani in vrbe Samaria. Piſcat. Schol. in Amos. 4. v. 1.Amos 4:1, that is (yee Magiſtrates which hauehave your abode in Samaria, the chiefe Citie of the Land) which oppreſſe the poore, which cruſh the needie. The Lord hath ſworne by his holines that loe the dayes ſhall come vponupon you, that he will take you away with hookes, and your poſteritie with fiſh-hookes; and yee ſhall goe out at the breaches; that is,uuPer rupturas ſcil. Murorum effectas ab hoſtibus. Id. ibid. verſ. 3. at the breaches of the walls, which the enemies ſhall make when they carry you away captiues. In another place, what ſayes the ſame Prophet? They afflict the iuſt, they take a bribe, they turne aſide the poore in the gate from their right; Therefore wayling ſhall be in all ſtreets, and they ſhall ſay in all the high wayes, Alas, Alas. Heare alſo what Micha ſaith; Heare this yee Heads of the houſe of Iacob, and Princes of the houſe of Iſrael, that abhorre iudgement, and peruert all equitie. They build vp Sion with bloud, and Ieruſalem with iniquitie; The Heades thereof iudge for reward: Therefore ſhall Sion for your ſake be plowed as a field, Ieruſalem become heapes, and the mountaine of the houſe of the Lord as the high places of the Forreſt **Mich. 3.9.10.11.12.Mic 3:9Mic 3:10Mic 3:11Mic 3:12, euen waſt and deſolate.““Ier. 5.28.29.Jer 5:28Jer 5:29 The right of the needie, ſaith Ieremie, doe they not iudge, ſhall I not viſit for this, ſaith the Lord? ſhall not my ſoule be avenged on ſuch a Nation as this?

12. Vaine confidence, 12. Signe. Vaine confidence.is another thing that foregoes deſtruction; when men leane vponupon forraine ſtayes, truſt to their wittes, wealth, friends, ſtrength, yea, more then to God, or as much as to God, they cannot but euen come to ruine xxIlli faediſsimè cadunt quihumanis praeſidijs …ituntur. Luth. in Iſa. c. 30.Isa 30. AndyyTametſi ad Tempus votis potiri videntur, tamen omnia tandem ipſis exitioſa ſunt. Calv. in Iſ. 30. v. 3.Isa 30:3 although for a time things may ſucceed according to their vaine hope, yet the end will be euill. When the Rebellious Children of Iſrael, went to goe downe into Aegypt (without asking counſell as Gods mouth) to ſtrengthen themſelues in the ſtrength of Pharaoh (an enemy of God toozzP…ar…onem Deo non abs re oppouit Eſaias. Calv. in Iſ. c. 30. v. 2.Isa 30:2) and to trust p. 26in the ſhadow of Aegypt (as deadly enemies as euer Iſrael had, who, ſome generations agoe, ſought their vtter ouerthrow). When the Princes of Iſraell goe to Zoan (the greateſt Citie in Aegypt aaZoan, vrbs maxima in Egypto. Vat…b. in Iſa. c. 30. v. 4.Isa 30:4,) and her Ambaſſadors to Hanes; THEN Woe to them. Into a land of TROVBLE and ANGVISH they muſt bbIſa. 30.1.2.4.6.Isa 30:1Isa 30:2Isa 30:4Isa 30:6. What remedie when they needs will? When they call to Aegypt, and goe to Aſſyria (ſaith the Lord) I will ſpread my net vponupon them, I will chaſtiſe them as their Congregation hath heard ccHoſ 7.12.13.Hos 7:12Hos 7:13. Becauſe thou didſt truſt in thy way, (thine owne way) in the multitude of thy mightie men, Therefore ſhall a tumult riſe among thy people, and all thy fortreſſes ſhall be ſpoyled ddChap. 10.13.14..

13. Signe. Perſecuting of the godly.A thirteenth ſigne, is cruell and hard dealing with the Children of God, or perſecuting of the Saints. It was Pharaohs crueltie againſt the Iſraelites, that plunged him and his into the bottome of the Sea. When he would needes be ſo madd as to purſue and perſecute them, euen through the red Sea,Exod. 14.Exod 14 then he muſt needes be ouerwhelmed; there was no eſcaping. When Saul trounced that good man Dauid vp and downe, and would not let him reſt in any corner, but ferretted him out of eueryevery hole, he tooke the onelyonly courſe to hauehave the kingdome rent out of his hand, and his ſoule rent out of his bodie. Did not the Iewes bring the guilt of innocent bloud vponupon their owne heades, and made way for their miſerable reiection, by perſecuting the righteous men of God, and crucifying the Lord of glory? Nothing is plainer then this, that the moleſting of the godly, is enough to pull fire from heauen, and to let in a Sea of trouble, and tribulation vponupon a people. See Ezek. 35.4.5.

14. Signe. A pathy, or incompaſſionateneſſe.In the next place, want of compaſſion, and vnreadines to helpe their brethren in affliction, doth preſage ſome great calamitie. No man remembreth the affliction of Ioſeph (ſayth Amos) Therefore they ſhall goe captiue with the firſt that goe captiue. Amos. 6.6.7.Amos 6:6Amos 6:7Curſe yee Meroz (ſaid the Angell of the Lord) curſe yee bitterly the inhabitants thereof, becauſe they came not to the helpe of the Lord, to the helpe of the Lord against the mightie **Iudg. 5.23.Judg 5:23. How often do the Prophets threaten iudgements againſt Iudah, for their vnmercifulneſſe to the poore. What procured p. 27the Aegyptians ruine? Want of compaſſion; they regarded not the ſighes and the grones of the Iſraelites, but rather oppreſſed them with heauier burthens. Mordecai told Eſther, if thou holdeſt thy peace at ſuch a time: that is; if thou doeſt not cōmiſerate the eſtate of the Iewes NOW, but, ſwimming in pleaſure thy ſelfe, forgetteſt them, and vſeſt no meanes to helpe them, thou, and thy fathers houſe ſhall be deſtroyed **Eſth. 4.14.Esth 4:14.

The 15. Signe, is louelove of flattery, 15. Signe. LoueLove of flattery.a ſtrong, and ſtrange deſire to be ſoothed vp in ſinne, to heare ſmooth things. If there were no other ſinne but this in a Land, it were enough of it ſelfe (ſo vigilant to deſtroy are flatterers) to expoſe that Land to ruine and ſpoyle eeAc ſolâ enim hac (etiam vigilant…bus ſatellitibus) regnum latronibus expoſitum eſt. Syneſ Orat. de Regno. ad Arcad pag. 6.. This is a Rebellious people (ſayth Eſay) which ſay to the Seers, See not; and to the …rophets propheſie not vntounto vsus right things; ſpeake vntounto vsus ſmooth things, Propheſie deceites, &c. Therefore thus ſaith the holy one of Iſraell, One thouſand (of you) ſhall flee at the rebuke of one: at the rebuke of fiue, ſhall yee flee, till yee be left as a Beacon vponupon the top of a Mountaine, and as an Enſigne on an hill ffIſa. 30.9.10.12.17.Isa 30:9Isa 30:10Isa 30:12Isa 30:17; you ſhall be ſo waſted, and deſtroyed by your enemies, that you ſhall not ſo much as hauehave the very name or ſhow of a peopleggAccidet tanta diſsipatio at que imminutio, vt nullam populifaciem retineatis Calv. in Iſa. cap. 30. v. 17.Isa 30:17. The Prophets propheſie falſely, and my people LOVE to hauehave it ſo, and what will yee doe in the end thereof? Ier. 5.31.

§ 16. Hypocriſie § 16. Signe. Hypocriſie.doth fore-ſhew miſerie **Omnes qui perperam agunt ſupplicio dig…i ſunt, qui verò ſimulatione bonitatis ad improbitatē tēdit, muliò grauiori pana omnino afficierdus est. Chryſ. in Mat. c 23 Hom. 74.Matt 23. The Iewes in the dayes of Chriſt were a generation of hypocrites hhSo they are often ſtiled in the Evangeliſts.; and withiniiAnno 2. regni Veſpaſiani. Euſeb. Hiſt. l. 3. c. 7. Annoà Dom. Natiu. 73. a paſsione 40. fortie yeeres after Chriſt, they became, & hauehave euer ſince continued a generation of vagabonds vponupon the face of the earth. Ananias, and Saphyra were ſmitten with ſudden death for their hypocriſie kkAct. 5.5.10.Acts 5:5Acts 5:10: And their forefathers in euill, (many yeeres before them, or Chriſt either) were threatned to be deſtroyed, for their hypocriticall diſſembling with the Lord of hoſtes, ſo writes the Prophet; Yee diſſembled in your hearts, when you ſent mee to the Lord your God, ſaying, Pray for vsus vntounto the Lord our God, and according to all that the Lord our God ſhall ſay, ſo declare vntounto vsus, and we will doe it; And now I hauehave declared it vntounto you, and you hauehave not obeyed the voice of p. 28the Lord your God: Now therefore know certainely, that ye ſhall dye by the ſword, by the famine, and by the peſtilence, in the place whether yee deſire to goe, and to ſoiourne llIer. 42.19.02.21.Jer 42:19Jer 42:2Jer 42:21. To this ioyne deceite towards man, and it is euident, iudgement followes that alſo, as the Scripture ſheweth in many places.

17. Signe. The flattering Prophets riſing againſt the faithfull.In the 17. place, it hath beene in time paſt, a fearefull token of iudgement not to be farre off, when falſe Prophets by their calumnious informations, hauehave either reſtrained, or endeuoured to reſtraine the true Meſſengers of God, of their libertie to Preach the Word. I finde a pregnant place for this in the ſeaventh Chapter of Amos. In the tenth verſe, Amaziah the Prieſt of Bethell, ammIn Amaziâ ſacerdote proponitur exemplū hominis mendacis. Piſcat. in Amos. c. 7. Obſ. 6.Amos 7 lying Prieſt, ſendes to Ieroboam, King of Iſrael, to informe him wrongfully againſt Amos, ſaying; Amos hath conſpired againſt thee in the middeſt of the houſe of Iſrael, the Land is not able to beare all his words: and in the thirteenth verſe, he commandes him (but I am ſure without any authoritie from God) to Prophecie no more at Bethel. Well; What was the euent, and conſequent of this? The two laſt Verſes of that Chapter will ſhew that: nnAmos. 7.16.17.Amos 7:16Amos 7:17Now therefore (ſaith Amos to Amaziah) heare thou the word of the Lord; Thou ſayeſt, Prophecie not againſt Iſrael, and drop not thy word againſt the houſe of Iſaac: Therefore thus ſaith the Lord; Thy wife ſhall be an Harlot in the Citie; there is a iudgement vponupon his yoke-fellow: thy ſonnes and thy daughters ſhall fall by the ſword; there is a iudgement vponupon his Children: thy land ſhall be diuided by line; there is a iudgement vponupon his eſtate: and thou ſhalt dye in a polluted land; there is a iudgement vponupon his perſon: and Iſraell ſhall ſurely goe into captiuitie forth of his land; and there is a iudgement vponupon his people; where wee plainely ſee, that for this ſinne of Amaziah, in oppoſing good Amos, not onelyonly Amaziah's ſelfe, and familie, ſhould be plagued, but alſo the whole Land of Iſraell ſhould fare the worſe, and be carried into the houſe of bondage. The Scribes, Phariſies, and chiefe Prieſts did what lay in them to ſtop the mouth of Chriſt, to ſtay the paſſage of the Goſpell; and was not this thinke you, one cauſe of their woefull ouerthrow, and confuſion?

p. 29Againe, Abuſe of the tongue 18. Signe. Abuſe of the Tongue.in moſt ſorts of people, doth preſage ſome wrath to be a kindling againſt that people. Ieruſalem is ruined, and Iudah is fallen (ſaith the ProphetooIſa. 3.8.Isa 3:8) becauſe their TONGVE (as well as their doings) is against the Lord, to prouoke the eyes of his glory. Of all kinde of outward calamities that can befall a people,ppNullum calamitatis genus, graui…is exitiorum diluuium inuehit, quam bellum. Eraſm. de ling p. 155. none is more grieuous then Warre, (Dauid had rather fall into the handes of Godqq2 Sam. 24.14.2 Sam 24:14, then to be expoſed to the miſchiefe of warre). But there would berrAtqui nullum eſſet bellum inter mortales, ſi nullae eſſēt malae lingua, quae belli cauſas ſub miniſtrarent. Eraſ. ibid. no warre amongſt men, if there were no euill tongues ſſQuot hominū millia quotidiè ſubuertit calū nia? quot adulatrix lingua? quot impiorum conſiliorum in cantatrix? quot inuidia facino nocens? quot obtrect …rix? quot conuitiorū ſpeculis violenta? Id. ibid., which are indeed the very cauſes of the ſame. Now the Tongue is abuſed diuerſe wayes: by lyes, oaths, ſlaundering, flattering, giuing euill counſell, curſing, backbiting, keeping ſilence when it ſhould ſpeake to the glory of God; but how many thouſands of people doe theſe euills deſtroy? Search thettR…pete veteruo… monumenta, relege quicquid eſt tragediarum, qu…cquid vnquam geſtum, a tyrannis crudeliter, ac tragicè, comperies a malá linguâ profectum initium. Id. ibid. Monuments of Antiquitie, (eſpecially the ſacred Scriptures) and, whatſoeuer Tragedies hauehave beene really acted, whatſoeuer tyrannies hauehave beene exerciſed againſt a people, you ſhall finde ſome, or all of theſe forenamed Abuſes of the Tongue, to hauehave beene (in part) the originall of the ſame.

**1. Lying.1. Concerning lying, Hoſea reckoneth it vp amongſt the ſinnes for which the Lord had a controuerſie with the Land of Iudah; and for which, he threatned that the inhabitants ſhould languiſh, and all their prouiſion (as fiſh, fleſh, and foule) ſhould be ſeized vponupon by the enemie, and taken away violently as a prey uuHoſ. 4.1.2.3.Hos 4:1Hos 4:2Hos 4:3. They bend their tongues like bowes for lies (it's Ieremies ſpeech““Ier 9.3.5.7.Jer 9:3Jer 9:5Jer 9:7) they will not ſpeake the truth, they hauehave taught their Tongue to ſpeake lies, therefore ſaith the Lord of hoſtes, behold I will melt them, and trie them (**Fiſcat. Scil▪ igne afflictionis. in the fire of affliction);¶¶Puniam eos. lebita poenâ. Lyra. ad loc. I will puniſh them according to their deſeruings; how ſhall I doe for the d…ughter of my people? that is,xxTantum dedecus culpae non debet dimitti ſine decore iuſtitiae. Lyra in Ier. c. 9. v. 7.Jer 9:7 I muſt needes glorifie my iuſtice, in not ſuffering ſuch a diſgracefull ſinne as this is to eſcape Scot-free, without puniſhment. Truth is periſhed, and is cut off from their mouth yyIer. 7 28.Jer 7:28. And marke what followeth immediately; p. 30zzVerſ. 29.Cut off thine hayre, oh Ieruſalem, and take vp a lamentation on high places, for the Lord hath reiected, and forſaken the generation of his wrath.

2. As for ſwearing, 2. Swearing.who hath not heard that ſpeech of the Prophet? Becauſe of ſwearing the Land mourneth, the pleaſant places of the Wilderneſſe are dryed vp aaIer. 23.10.Jer 23:10.

3. That ſlaundering 3. Slaundering.brings generall iudgements, it is euident alſo, by the ſame Prophet; They are grieuous reuolters, walking with SLANDERS bbIer. 6.28.Jer 6:28; and vponupon this followeth,ccVerſ. 30. Reprobate ſiluer ſhall men call them, becauſe the Lord hath reiected them.

4. That the flattering tongue 4. Flatterie.doth preſage ruine, the ſame Prophet proues alſo; The Prophets propheſie lies in my name, I ſent them not, neither hauehave I commanded them, nor ſpake vntounto them: they Propheſie to you a falſe viſion, and diuination, and a thing of naught, and the deceite of their owne heart. Therefore thus ſaith the Lord, by ſword and famine ſhall theſe Prophets be conſumed; and the People to whom they Propheſie ſhall be caſt out into the ſtreets of Ieruſalem becauſe of the famine, and the ſword, and they ſhall hauehave none to bury them, nor their wiues, nor their ſonnes, nor their daughters ddIer. 14.14.15.16.Jer 14:14Jer 14:15Jer 14:16.

5. Euill counſell 5. Giuing euill Counſell.giuen by Rehoboams Vpſtarts, rent the kingdome out of the hand of Rehoboam, and made a breach amongſt the Tribes of Iſrael ee2 King. 12.10.16.2 Kgs 12:102 Kgs 12:16. The euill counſell which the Nobles gaue Ioaſh, brought the Hoſt of Syria against Ieruſalem, and Iudah, which killed the Princes, and ſpoyled the People of the Landff2 Chron. 24.17.23.2 Chr 24:172 Chr 24:23: Did not alſo the bad Counſell which Zereſh gaue to her husband Haman, breed the downefall of Haman, and the vtter ouerthrow of his poſteritie ggEſth. 5.14. Compared with Ch. 7.10. & 9.14.Esth 5:14?

6. That abuſing of the Tongue, by curſing,6. Curſing. and rayling, doth goe before deſtruction, it is plaine from the example of Rabſhekah; For when he in the name of Senacherib his Maſter rayled vponupon God, as if he were weake and impotent, vponupon Ezekiah, and the whole Hoſt of the liuing God, as if they were vainely confident, charging them to truſt in one, who was not able to deliuerhhIſa. 36.4.5. &c.Isa 36:4Isa 36:5. And thus blaſpheming both God, and his people; then the whole Hoſt of the Aſſyrians p. 31(which that Rabſhekah was a chiefe man amongſt) was moſt ſtrangely ſmitten, and diſcomfited by an Angel of the Lord in the night: inſomuch, that (as the Text ſaith) there were ſlaine at that time, an hundred, foureſcore, and fiue thouſand iiIſa. 37.36.Isa 37:36. The Iewes, in Chriſt his time, did rayle vponupon Chriſt, ſaying, that he had a DeuillkkIoh. 8.48.John 8:48, that he was a drunkard, a glutton, a friend of Publicans and ſinners, yea, their friend in the worſt ſenſe, to beare them out in their vngodly courſes, or a Libertine, allowing them in their notorious euillsllMat. 11.19.Matt 11:19, Thus they rayled on Iohn Baptiſt mmMat 11.18.Matt 11:18, on the reſt of the Apoſtles, calling them, ſuch as were drunke with new wine nnAct. 2.13.Acts 2:13. And why might not this as well as any thing elſe, be the cauſe of that deſtruction, which came vponupon their Citie, and themſelues?

7. As touching backbiting; 7. Backbiting.Wee reade that Aaron and Miriam, by defiling their tongues, with this ſinne, againſt Moſes, did not onelyonly kindle the anger of the Lord againſt themſelues in particular, but alſo cauſed the Lord to teſtifie his diſpleaſure againſt the whole congregation of the Iſraelites, by remouing the Cloud (a ſigne of his gracious preſence) from the Tabernacle ooNum. 12.8.9.10.Num 12:8Num 12:9Num 12:10. Hence is that of Ieremy; Their tongue is as an arrow ſhot out, one ſpeaketh peaceably to his neighbour, (that is, to his neighbours face) with his mouth, but in heart he layeth his wayte, and behinde his backe he will ſpeake euill of him; Shall not I viſit them for theſe things, ſaith the Lord ppIer. 9.8.9.Jer 9:8Jer 9:9?

Laſtly, Whether abuſing the tongue by needleſſe, and harmefull ſilence, 8 Needleſſe and hurtfull ſilence.(men not daring to ſpeake their mindes boldly and freely for Gods honour, and the good of the Church, when they are called thereunto) whether this, I ſay,Vbi contra Deum aliquid agitur periculoſum eſt paſtori ſi taceat. Pomerian. cont. Iudae. l. 1 praefat. hath not gone before ſome ouer-ſpreading calamitie, I appeale but to the Prophet Iſaiah, who ſeemes to make mutenes in ſuch as ſhould ſpeake, the cauſe of deſtruction. Heare his owne wordes; All yee beaſtes of the field, come to deuoure, yea, all yee beaſtes in the forreſt qqIſa. 56.9.Isa 56:9; that is, Come yee enemies, deſtroy my people. Why? What's the matter? Marke what followeth,rrVerſ. 10. His Watch-men are all dumbe dogges, they cannot barke, ſleeping, lying downe, louing to ſlumber. As if he ſhould hauehave ſaid; p. 32ſſQu…d ſi tantae cladis at que …uinae ca…ſa quae ras, haec in grauiſsimis numerari poteſt: Quod qui cum ſe canes eſſe putent, quibus commiſſa fuerit ciuitatis cuſtodia, tamen muti ſunt, aut metu, mercedeve conſtricta lingua latrare non audent. Sanctiua. in Iſa cap. 56. Paraph. v. 10.Isa 56Would you know the cauſe of this great ruine? amongst many and weightie cauſes, this is one, that they which are the Watchmen, (thinking themſelues to be appoynted for the ſafe keeping of the Citie) are dumbe, keepe ſilence when they ſhould not: not daring to barke, and fray away occaſions of iudgements from the people, by ſpeaking home, as they ſhould; hauing their tongue tyed, either with the ſtring of baſe carnall feare, or the golden cord of profi… and reward: So much of the eighteenth ſigne, of an enſuing plague.

**19. Signe. Strange Accidents.The nineteenth ſigne, is ſome ſtrange, and vnwonted Accidents, as Warres, iarres betwixt kingdomes, apparitions in the ayre, earth-quakes, and the like. Chriſt tells his Diſciples, that before the deſtruction of Ieruſalem, there ſhould be warres, and rumours of warres, kingdome ſhould riſe againſt kingdome, and nation againſt nation, the Sunne ſhould be darkened, the Moone ſhould not giuegive her light, and the ſtarres ſhould fall from heauen, and the powers of the heauens ſhould be ſhaken ttMat. 24.6.7.29.Matt 24:6Matt 24:7Matt 24:29; that is,¶¶Gualth. the very Elements ſhould ſuffer ſome extraordinary motion, beſides the courſe of nature. Eccleſiaſticall Hiſtories uuEuſeb. Eccleſ. hiſt l. 3. c. 8. Ioſeph. l. 7. de bello Iudaic. c. 12.make mention of the ſtrange things in particular that happened before the Sacking of that Citie: as namely, A ſtarre like a ſword: A Comet enduring more then the ſpace of a whole yeare: a ſtrange light ouerſpreading the Altar, and the Temple in the night time: a Cow calued a Lambe: a great gate opened of it ſelfe: an Armie of Souldiers were ſeene in the Cloudes: a voice crying in the Temple, Let vsus goe hence: one Ieſus the ſonne of Ananias cried continually, **foreign.Woe, woe, all about the Citie. What ſtrange darkenes was in the ayre, in the Land of Aegypt? How did the Waters contrary to their naturall courſe, diuide in the middeſt, and ſtand vp like a wall, before Pharaoh and his hoſt were drowned in the Sea**Exod. 14.Exod 14? How did the Sun and Moone ſtand ſtill, when the Lord deſtroyed the Amorites by the handes of Ioſuah xxIoſ. 10.13.Josh 10:13? Thus ſtrange Accidents, hauehave oftentimes prognoſticated great iudgements.

In the twentith place, What ſhall I ſay of Idolatry 20. Signe. Idolatry.and ſuperſtitition? I thinke there is none amongſt you, but are verily perſwaded, that that is the Harbinger of ſome grieuous p. 33miſery to come vponupon a Land*,Marul. l. 6. c. 7. 30a. where it is entertained either to iuſtle out the Goſpell, or to play Checmate with the Goſpel. Witnes the miſerable, bloudie, and trecherous times,Ob Idololatriā diuiſum fuit Iudeae regnum. that hauehave beene in France, ſince the holy and prophane hauehave bin mingled together; Christ and Beliall; the true Religion, and the falſe. Witnes the diuiſion of the kingdome of Iudah **See Ier. 7.17.18.19.20.Jer 7:17Jer 7:18Jer 7:19Jer 7:20. Witnes abundance of places in the Prophets; as theſe; Thy calfe, oh Samaria, hath caſt thee off yyHoſ. 8.5.Hos 8:5. They ſacrificed to Baal, and burnt incenſe to grauen images; The ſword ſhall abide in his Cities, and conſume his branches, and deuour them zzHoſ. 11.2.6.Hos 11:2Hos 11:6. Their Land is full of Idolls, they worſhip the worke of their owne handes, that which their owne fingers hauehave made; Therefore thou haſt forſaken thy people, the houſe of Iacob aaIſa. 2.8.6.Isa 2:8Isa 2:6. Diverſe the like ſpeeches are oft to be met withall; In ſtead of all the reſt, take this one: Ye hauehave borne the Tabernacle of your Molech, and Chlun your images, the Star of your God, which yee made to your ſelues, Therefore will I cauſe you to goe into Captiuitie beyond Damaſcus, ſaith the Lord, whoſe name is the God of hoſtes bbAmos. 5.26.27.Amos 5:26Amos 5:27. The Iewes, in Chriſts time, were very obſeruous of the ſuperſtitious Traditions of their Fathers, preferring the ſame before the Commandements of God; and did they not rue for it afterward? This was another thing that went before the ſetting vp of the abomination of deſolation in their habitations.

In the 21. place, leſſer 21. Signe. Leſſer puniſhments.plagues hauehave vſually beene forerunners of ſome greater. The Prophet Iſaiah in his third Chapter, at the beginning, ſeemes to giuegive vsus to vnderſtand,Iſa. 3.Isa 3 that before the Babyloniſh Captiuitie, theſe leſſer euills ſhould goe. 1. FamineccVerſ. 1.. 2. The weakning of the Artillery, and furniture for warreddVerſ. 2.. 3. The weakning of policie, and taking away of thoſe chiefe ones, that ſhould plead, iudge, and ſtand for the Common-wealth, as, the prouident, the auncient, the Iudge, the honourable man, the Counſeller, and the eloquent Orator eeVerſ. 2.3.. 4. The decay of thoſe Arts, and mechanicall Trades, whereby a Land is maintained, or the taking away of the cunning Artificer ffVerſ. 3.. 5. Confuſion in Subiects, and contempt caſt vponupon their betters by inferiours; the childe p. 34behauing himſelfe proudly againſt the auncient, and the baſe against the honourable ggVer. 5.. So before the Sacking of Ieruſalem, there went famines, peſtilences, and other beginnings of ſorrowes **Mat. 24.7.8.Matt 24:7Matt 24:8.

Laſtly, generall incorrigiblenes, 22. Signe. Incorrigiblenes.and impenitency, notwithſtanding theſe leſſer euils fore ſent vntounto them, and inflicted vponupon them. Amos hath almoſt an whole Chapter in his Propheſie to this purpoſe**Viz. the 4. Ch. from the 6. verſe to the 13.; wherein, after he hath brought in the Lord chiding the Iſraelites, becauſe that neither famine hhV. 6., nor drought iiV. 7.8., nor blaſting, and mildew vponupon their vineyards, fig-trees, and Oliue trees kkV. 9., nor peſtilence, nor the ſlaughter of their yong men llV. 10., nor the ouerthrowing of ſome of them like Sodum and Gomorrah; and the plucking of THEM (whom he then ſpake to) like a fire-brand out of the fire mmV. 11., could make them repent; but ſtill they refuſed to returne vntounto the Lord). After (I ſay) all this, he brings the Lord in, concluding thus; Therefore thus will I doe vntounto thee O Iſrael nnV. 12.. How thus? What would he doe? Looke backe into the ſecond, and third Verſes; I will take you away with hookes, and your poſteritie with fiſh-hookes, and ye ſhall goe out at the breaches, (that is) into Captiuitie. THIS, euen THIS will I doe vntounto you. This ſtrange impenitency did procure, and prognoſticate the great ruine, and downe-fall of Chorazin, Bethſaida, and Capernaum. Woe vntounto thee Chorazin, woe vntounto thee Bethſaida, for if the mightie workes which hauehave beene done in you, had bin done in Tyre and Sidon, they would hauehave repented long agoe in Sackcloth and aſhes. And thou Capernaum which art exalted vntounto heauen, ſhalt be brought downe to hell, for if the mightie workes which hauehave beene done in thee, had beene done in Sodom and Gomorrah, it would hauehave remained vntill this day ooMat. 11.21.23.Matt 11:21Matt 11:23. As if he ſhould hauehave ſaid: Becauſe you Chorazin, Bethſaida, and Capernaum, did remaine incorrigible, & would not repent, notwithſtanding, my many, and great workes among you, therefore, great ſhall your deſtruction and ouerthrow be.

Theſe are the ſignes, which muſt be obſerued, and taken notice off, by thoſe that would foreſee the plague.

Obiect But peraduenture will ſome put that vponupon mee, which p. 35the chiefe Prieſts, and Elders put vponupon Iudas (when in the horrour of his conſcience he brought backe vntounto them the price of innocent blood) What is that to vsus **Mat. 27.4.Matt 27:4? What doe theſe ſignes and markes which you hauehave now ſet downe concerne VSUS?

Surely very much.Anſw. The particular applicatiō of the former ſignes to our Land; which is the ſecond Branch of the laſt generall direction how to foreſee the euill. I would to God that experience did not too too truely apply moſt of theſe ſinnes, and ſignes to our Land, to our age. Which wee muſt not wilfully be ignorant off, if wee would foreſee the plague.

§§…. Ingratitude in England.Firſt, there is monſtrous, and intollerable ingratitude amongſt vsus. What bleſſings hath the Lord with-held from vsus? What mercies either poſitiue or priuatiue hath not He heaped on vsus? Wealth wee hauehave; our Land is another Goſhen, another Canaan; Health, peace, and proſperitie we hauehave; That which was once propheſied to Ieruſalem by Zacharie, is fulfilled amongſt vsus, by reaſon of the abundance of peace which wee enioy; The old men and old women dwell in our ſtreetes, and many a man with his ſtaffe in his hand for very age. The ſtreetes of the Citie are full of boyes, and girles, playing in the middeſt thereof ppZach. 8.4.5.Zech 8:4Zech 8:5. What great and admirable deliuerances hath he wrought for vsus**Witnes 1588 & Nouemb. 5. 1605.. Hath he not beſtowed vponupon vsus the Goſpell of Peace, offering, yea giuing thereby, (if we will but receiue Him) his beloued Sonne Chriſt Ieſus? It is true, now and then he hath ſcourged vsus, he hath puniſhed vsus, yet he hath done it ſo Fatherly, ſo fauourably, that his rods hauehave rather beene mercies then puniſhments qqPoena a Deo nobis illatae, miſericordiae magis ſunt quam poena. Chryſ. in Gen c. 8 Hō. 25Gen 8. And whereas, for theſe helpes, and comforts of life, we are bound to giuegive thankes to our Creator rrforeign. Aſterius. Homil. de Diu. & Laz pag. 2., yea, to this very end hauehave our ſoules breathed into vsus, and our tongues giuen vsusſſEa Propter, & animam nobis inſpirauit, & linguam dedit, vt ſua in nos beneficia animis percipientes Dominum agnoſcamus Chryſoſt. in Gen. Hom. 25.; yet, how few Dauids, and Maries be there, who rouſe vp their ſoules ttLuk. 1.46.Luke 1:46, awaken their glories uuPſal. 57.9Ps 57:9, their tongues to magnifie the Lord, and ſtriue, with all that is within them to prayſe his holy Name **Pſal. 103.1.Ps 103:1? There are ſome amongſt vsus (O lamentable to conſider it) who complaine againſt Gods goodneſſe, becauſe he giues them what p. 36they doe deſirexxQuid dici hâc re improb…ùs, quid cōtumelioſius poteſt? etiā in hoc de miſericordia Dei querimur, quia tribuat quod rogamus. Salu. de Pro. l. 3. p. 77.. Send he vsusyySi aeſtus eſt, de ariditatè cauſamur; ſi pluniae de inundatione conqueremur: ſi infaecundior annus eſt accuſamus ſterilitatē … ſi faecundior vtilitatem. Adipiſci abundātiā cupimus, et eā dē adepti accuſamus. Id. ibid. wet, or drie, ſcarcitie or plentie, he can neuer content vsus. The abundance of good things, which he doth beſtow vponupon vsus, doe we accuſe him, and murmure againſt him for? Doe not the MOST of vsus, like the old Iſraelites, requite his louelove with rebellion, his kindnes with tranſgreſſion **Vt in quantū eos beneficijs ſuis ille ad ſe illexerat ad propitiandum, in tantum illi ab eo recederent. Salu. de Prou. l. 7. p. 220.? Doe not the BEST of vsus fall infinitely ſhort of rendering that prayſe wee owe vntounto him? When we hauehave done the beſt we can, wee muſt needes cry out; We are vnprofitable ſeruants.

¶¶2. Generall Corruption in England.Secondly, how generally corrupt and depraued the manners of men be, in all ſorts amongſt vsus, from the high to the low zzQuis eſt vel diues, vel nobilis, aut innocentiam ſeruans, aut à cunctis ſceleribus manum abſtinens, Salu. de Prou Dei l. 3 p 86., &c, not onelyonlyaaHoc maiores noſtri queſti ſunt, hoc nos querimur, hoc poſteri noſtri querentu…, euerſos eſſe mores, regnare nequitiam, in deterius res humanas & in omne nefas labi. Senec. de Benef. l, 1 cap. 10. pag. 386. had our Anceſtors cauſe before vsus, ſhall our poſteritie hauehave cauſe after vsus, but alſo our ſelues NOW hauehave iuſt cauſe to complaine: Wee hauehave wanted no holy meanes to make vsus good; Our good God, and bleſſedbbforeign. Aſter. Hom de Diu. & Lazar. p. 1. Sauiour hath denied vntounto vsus, neither precept, nor patterne; hath ſtored vsus both with Commandements, and examples, to keepe vsus from vice, to draw vsus to vertue, yet what accMiſcent mores mali Plaut. in Trinu. Omnia fanda nefanda mali permixta furore. Catull. mixture of euill is there amongſt vsus? and how hauehave all almost expelled ddInſtitiam que omnes cupida de mente fugarunt. Id.Righteouſneſſe from their hearts, and liues? So thateePraeter pauciſsimos quoſdam, qui mala fugiunt, quid eſt aliud pene omnis caetus Chriſtianorum, quam ſentina vitiorum Salu. de Prou p. 81. except it be a few (the little flocke of Chriſt I meane, vponupon whom the word of God hath wrought ſauingly and effectually) the whole company of thoſe that hauehave the name of Chriſtians, are little better then a very ſinke of vngodlines.ffNil erit vlterius quod noſtris moribus addat poſteritas, eadem capient, facient que minores. Inuenal. Satyr. 1. What can after ages adde to the wickednes of our age? or p. 37how can they be euiller then this is? If I ſhould ſpeake of drunkenneſſe, gluttony, adultery, extortion, theft, rapine, and ſuch like ſinnesggQuotum enim quem que inuenies in Eccleſiâ, non aut ebrioſū, aut helluonem, aut adulterum, aut fornicatorē, aut raptorem, aut ganeonem, aut latronem, aut homicidam? Salu▪ de Prou. lib. 3. p. 81., (as I ſhall afterward touch them more in particular) it is euen pitie to thinke how many thouſands are addicted vntounto them. It is eaſier to finde men guiltie of all ſinnes then not of all; it is eaſier to finde ſuch as doe commit rather great tranſgreſſions with leſſer, then the leſſer with-out the greater hhFacilius inuenias reos malorum omnium, quam non omnium, facilius maiorū criminū quam minorum, id eſt facilius qui, et maiora crimina cū minoribus, quā qui minora tā tum ſine maioribus, perpetrarint. Sal. ibid.. To let paſſe the rude behauiour, and lewd carriage of ſuch as neuer had ſo much as ciuill education, it is too apparent, that Corruption hath ſuch domination ouer ſome that profeſſe Religion, that it is accounted a kind of holines in them to differ but a little from the lewder, and profaner ſort, and to be ſomewhat leſſe vitious then they areiiIn hanc enim morum probroſitatē prope omnis. Eccleſiaſtica plebs redacta eſt, vt in cū cto populo Chriſtiano, genus quodā modo ſanctitatis ſit, MINVS eſſe vitioſum. l. ib. p. 82.. We declare our ſinnes as Sodom, wee hide them not; We hauehave Whores foreheads that cannot bluſh. Yea, ſinne is not onelyonly**Scelus nō tantū geritur, ſed docetur. Cypr. Epiſt. 2. l. 1. § 3. The Word is contemned amongſt VSUS. committed, but alſo taught, as in a Schoole amongſt vsus.

§ Thirdly, Although there be ſome amongſt vsus who doe reuerence the Word of God, account the feete of them beautifull that bring the glad tydings of ſaluation kkRom. 10▪ 15.Rom 10:15; who, with the Galathians, would be ready to plucke out their eies to do Paul goodllGal. 4.15.Gal 4:15, entertaining him as an Angel of God mmV. 14.: of whom we may ſay, as the Apoſtle writes of the Theſſalonians; The Goſpell hath come vntounto them in power nn1 Theſ. 1.5.1 Thess 1:5, they hauehave receiued it with ioy ooV. 6., who are the very hope, ioy, crowne, and reioycing ppCh. 2. v. 19.of the Lords Miniſters, that labour amongſt them; Although (I ſay) there be ſome ſuch amongſt vsus, (and bleſſed be God for it) yet the Word of God is greatly contemned amongſt vsus notwithſtanding this. Wee hauehave, not onelyonly thoſe amongſt vsus, who, withoutqqIn templa, in altaria, at que in Sacraria Dei, paſſim omnes ſordidi, ac flagitioſi, ſine vllâ penitus reuerentiâ ſacri honoris irrumpunt. Sal. de Pro. l. 3. p. 82. any reuerence ruſh into the Temple of the Lord: when they are there, letting their hearts run looſe to imagine all manner of wickedneſſe, and after they hauehave beene there, fall to their old ſinfull courſes againe; ſome to p. 38theft, ſome to riot, ſome to incontinencie rrSi vult quiſ…iam ſcire quid …n templo huiuſmodi homines cogitauerint, videat, quid ſequatur. Si quidem, cōſūmatis ſolennibus ſacris, ſtatim ad conſuetudinari…a omnes ſtudia diſcurrunt: alij …cilicet vt furētur, alij vt in…ebrientur, alij vt fornicentur, alij vt latrocinētur. vt euidē ter appareat hoc eos eſſe meditatos, dum intra templum ſunt, quod, postquam egreſsi fuerint, exequū tur. Id ib. p. 83., and the like, (all which cannot but be a kinde of contemning Gods holy Ordinances) but alſo there are ſuch as doe more groſſely, and notoriouſly deſpiſe Prophecying ſſ1 The. 5.20.; eſteeming PREACHERS the Troublers of Iſrael tt1 Kin. 18 17.1 Kgs 18:17, not giuing them the tith of that reſpect, which our blind fore-fathers did to eueryevery Frier, and hedge-Prieſt in their dayes: and accounting PREACHING as a trifle, a toy, a needles matter, a thing that of any thing whatſoeuer, might beſt be ſpared. Whence it comes to paſſe, that either they refuſe to heare, or, if they doe heare, they fret in their hearts, and ſpeake with their tongues againſt it, as if they were onelyonly skilfull, to deale with the Miniſtrie of Gods Ordinance, as**Theodoretus. One complaines the Heathens in his time did, with the Myſteries of Gods prouidence, euen lade, and inueigh againſt the ſame, with cauills and reproches uuforeign. i. e. Solum periti cauillis & dicterijs inceſſere diuinae Diſpenſationis myſteria. Graec. Affect curat. Ser. 6. p. 100.. And as touching the Word written in the Booke of the Scripture, how many there are that contemne THAT, experience abundantly witneſſeth. Though to§§foreign. Nilus. Epiſc. Theſſal. de cauſ. diſſenſ. Eccleſiaſtic. l. 1. p. 21. accuſe THAT, be to accuſe GOD himſelfe, yet Some are not aſhamed to accuſe IT, to be the cauſe of Hereſie, and Error, of ſchiſmes, and diſſentions, when it isxxforeign. Id. ibid. not ſo; to be inſufficient of it ſelfe to declare the truth, when asyyforeign. Athanaſ. contra. Gent. Orat. Tom. 1. p. 1. indeed it is ſufficient; to be impoſſible to be vnderſtood, when as yet, with the helpes which God affordeth vsus, it is poſſible to be vnderſtood, and a man may attaine to that knowledge of it (in ſome good meaſure) which he doth deſirezzforeign. Athanaſ. Orat. cont. Gent. Tom. 1. p. 1.. How many neglect the reading and ſtudying of the Scriptures: and though the writings of the Prophets and Apoſtles are neceſſarily to be readaaforeign. Theod de Graec. Affec▪ curat. Ser. 2 p. 37.; and though (as p. 39bbQuod autem ſacrarum literarum lectio vita ſit, Dominus teſtatur, dicens, &c. Ambroſ. Ser. 36. Tom. 3. p. 262.Chriſt himſelfe teſtifieth) the reading of the Scriptures is life it ſelfe, when he ſaith, Io. 9. the words that I ſpeake are ſpirit and life. Now ſuch Accuſers of the Scriptures, ſuch Refuſers to reade the Scriptures, are in England, if there be Papiſts, if there be Atheiſts in our Land. Of both which ſortes, who can denie there are too many.

**4. Wee are guiltie of reiecting the offers of grace.Fourthly, beſides the contempt of the Word, wee are guiltie of deſpiſing the offers of grace. The Mediator of grace Chriſt Ieſus is offered, and by vnbeliefe we reiect Him. The ſpirit of grace is offered by many a good motion, which the Lord infuſeth, and it is quenched. The Couenant of grace is offered, and on condition men will but put off the old man, and put on the new man, the Lord tendereth himſelfe to be their God, and to take them to be his people for euer, and this is not regarded. In a word, all the priuiledges of Gods kingdome are tendered to vsus all that doe liue, or (if we will) that may liue vnderunder the Goſpell, yet how many of vsus doe preferre before theſe offers, the offers of a rich marriage, of a Farme, a yoke of Oxen, tendred by a mortall man.

Fiftly, As touching the abuſe of Gods patience and goodnes, 5. Gods patience & goodnes are abuſed amongſt vsus.it is as manifeſt as may be, that this kingdome ſtandes deepely charged with the guilt of this ſinne. Firſt (I ſay) we hauehave abuſed the patience of God. How many gray-headed ſinners, are there in our Land, for whoſe repentance the Lord hath wayted a long time, who grow worſe and worſe rather then better, who**Prioribus malis maiora iunxisti…. Bern. Epiſt 68. fol. 221. l. ſtill goe on in impenitency, and (for ought that any man can ſee) they hauehave no purpoſe but to liue and die in their olde impietie. And as for Gods other bleſſings, the Lord hath as iuſt cauſe to complaine againſt thouſands of VSUS, as he had once againſt the Iſraelites ccEzek. 16.11.12.13.14.15.16.Ezek 16:11Ezek 16:12Ezek 16:13Ezek 16:14Ezek 16:15Ezek 16:16, that, the ornaments, and bracelets, chaynes, and Iewells, ſiluer, and gold, linnen, and ſilke: that is, our riches, and treaſures, and all kinde of outward bleſſings, which God hath giuen vsus for neceſſitie, and delight, hauehave beene abuſed, though not to the direct maintaining of Idolatry, (ſaue peraduenture the wealthy eſtate of ſome rich Recuſants amongſt vsus) as Iſraels were, yet to the maintaining, either of Whoredome, drunkennes, p. 40idlenes, revenge, ſtage-playes, diabolicall meetings, and ſocieties ddQuid dicam quod ad Diabolicas ſodalitates innumeras multi conſumunt pecunias. Chryſ. in Mat. c. 11. Hom. 77.Matt 11, and all kinde of immoderate, and immodeſt vanitieseeforeign. i. e. Haec oratio duobus, & quidē breuibus verbis eos notat, ac traducit, qui nèc rectè, diuitias habent, & ad inanes, immodicoſ que ſūptus abutuntur. Aſter. Hom. de Diu & Laz. p. 2., as though (ffParthianis, auri, argenti que nullus, niſi in armis vſus eſt. Iuſt. Hiſt. l. 41. c. 2. p. 28…. § 6. Couetouſneſſe, Oppreſſion, and Violence doe abound here. Parthian-like) wee knew not what other vſe to make of the good things wee doe enioy, then this, euen to fight againſt God with the ſame.

§ Sixtly, Couetouſneſſe is aggMaxima pars hominum morbo iactatur eodem. Horat. Sat 3. 1. 2. diſeaſe that moſt are taken, and holden with. How many a man, and woman is there, who for gaine hhPro hâc non mendacij, non periurij, non furti facinus p…rhorreſcit, non fidem frangere, non iracundiae noxio furore ſupplèri. Caſſian. l. 7. c. 7. Qui diuitias amat nec peiurare timet, nec alios fraude circumuenire dubitat, nec eum omnino apertè mentiri pudet, ſi quid ex eo ſe facturum lucri credit: ne que quiſquam eſt qui in leuiſsimis etiam rebus tam facile iurat, quam diues auaras. Marul. Evang. l 5 c. 19 p. 282., feare not to lye, to forſweare, to theeue, to breake promiſe, to deceiue, to rage, and to fill themſelues with fury? Is it not come to paſſe iniiNoſtrâ aetate contigit Chriſtianorum Eccleſias à Chriſtianis prophanari, aurum argentum que Deo conſecratum per vim auferri. Id. ib. our age, that the maintenance of the Miniſtrie, is taken away from ſome, and that, which was conſecrated a Levites portion, for his ſeruice at the Sanctuary, is now converted moſt Sacrilegiouſly to profane vſes, it may be, to maintaining dogges, or birdes? How many be there who for the world kkNulla ibi Religionis ratio habetur, vbi auari animi nihil niſi quod rapiant attendunt. Id. ibregard Religion no more then a ruſh, yea, can be content tollSi lucri quid detur potius rem diuinam deſeram. Plaut. in Pſeud. abiure Religion, if they be neuer ſo little prouoked vntounto it? How vnſatiable are ſome, who, though they hauehave ſcraped a great deale together, yet can neuer ſee when their heape is big enoughmmQuamuis autem multa depraedentur, multa parent, multa vndi que congerant, nunquam tamen ſatiantur: ſemper reſtat quod aceruo addi cupiunt. Marul. Evang. l. 5 c. 19. p. 279. Neither is this the fault of ſuch onelyonly as hauehave annNec minus huic vitio obnoxij ſunt, qui liberis, nepotibuſ que abundant quam qui ſoli ſunt: Qualem Eccleſiaſtes admiratur dicens, &c. Id. ibid. great charge to prouide for, (though that would not excuſe the ſin) but alſo of ſuch as are alone, whoſe folly the Preacher admireth, ſaying; There is one alone, and there is not a ſecond, yea, he hath neither childe, nor brother, yet there is no end of all his labour, neither is his eye ſatisfied with riches, neither ſaith he, for whom doe I labour, and bereaue my ſoule of good ooEccleſ. 4.8.Eccl 4:8? What a multitude of Vſurers hath p. 41England, who are ſuch a wretched, and wicked kinde of people, (for the moſt part) that one of the ppAmbroſ. de Thob. c. 4. Tom. 4 p. 340. 341. Doctiores, ipſi foeneratori Diabolum putant comparandum, qui vires animae, & praetioſae mentis patrimonium ſoenerat quodam vſurariae iniquitatis ſic ſumptu capit, ſic auro allicit, ſic reatu inuoluit, ſiccaput pro theſauro repoſcit. Quid vobis iniquius qui nec ſic capitis eſtis ſolutione content…? Quid vobis iniquius qui pecuniam datis, & vitam obligatis et patrimonium?ancients thought, there was no fitter creature to compare the Deuill himſelfe to, then the Vſurer: for, as the Vſurer doth make ſure to himſelfe, and get into bonds the patrimony, and inheritance, and ſo ſometimes the very life of the borrower, for a little money which he lends him to ſatisfie his neede for the preſent; So the Deuill for a little fleſhly, or worldly content, which he lends a man for a moment, gets the very ſoule of that man into bondage, and makes the poore ſinner make over vntounto his vſe, and ſeruice, the whole patrimony of the powers of his ſoule. Such a Viperous brood, I ſay, there is amongſt vsus. In a word, ſo farre are the moſt of vsus from procuring one anothers gayne, with ſome loſſe to our ſelues (as dutie bindes vsus when we are called vntounto it) that we doe greedily ſeeke our owne profits, in wronging, and hindering of our brother qqTantum abeſt, vt aliorū commodis aliquid cum propria incommoditate praeſtemus, vt omnes, vel maximè noſtris commodis cum aliorum incommodo conſulamus. Sal. de Pro. l. 3.. Tell me now, are not all theſe infallible Symptomes of this maladie of Couetouſneſſe, and, by conſequent ſo many ſignes, that this Land is very much taynted, and infected with it? And as for the hand-maydes, Oppreſſion and Ʋiolence, how can the Land be free of them, when as Couetouſneſſe their miſtreſſe is in ſuch vſe, grace, and place? There are thoſe who (as the Prophet ſpeaketh) doe ſtore vp violence and robbery in their pallaces rrAmos. 3.10.Amos 3:10. If any ſhould deny this; not onelyonly the cruell exactions of the hatefull Vſurer (whom I ſpake of before) who lends to day, and exacts to morrow (thenſſQuid tetrius eo qui hodie fae…erat, & cras exigit? Eſt odibilis inquam homo huiuſmodi. Oblatio quidem blanda, ſed immanis exactio. Verum ipſi oblationis humanitas, facit ad. …xactionis ſaeuitiam. Ambr. lib. de Ihob. c. 12. Tom. 4. p. 346. which what can be worſe) will make it good; but alſo Naboths Vineyard wrongfully taken away, crying for vengeance againſt great ones: Commons encloſed from the common people: Tenants ſtockes rent out of their handes by griping, and grinding Land-Lordes: Countrey-mens liuings brought to nothing by the hypocriticall and cruell Oppreſſion of ſome Citie-Inhabitants; the complaints of the ttforeign. Aſter. Hom. de Diu. & Laz p. 7. Hic arcentur haereditatibus liberi, illîc bonis donantur alieni. Cypr. Ep. 2. l. 1. f. 24.Poore neglected by the Rich; the moane of the Orphane depriued p. 42of his maintenance; the Teares of the Widdow, for the wrongs they offer her, who ſeeke to vndoe her (euills too too common amongſt vsus) doe ſo ſtrongly euince it, that it cannot be denyed with any colour, that there is, not onelyonly Oppreſſion, but moſt horrible Oppreſſion, even ſuch Oppreſſion, as doth daily, and hourely knocke at Heauen-gate for vengeance; yea, for heauie vengeance, to fall downe vponupon OVR Kingdome.

**7. There is pride in England.Seauenthly, Is there no Pride in England? What meanes then the§§Sui confidentia eſt peccatū, qua plus ſuperbia in ſe habet. Marul. Evang. l. 7. c. 1. loftie conceites, that men hauehave of themſelues, becauſe of their gifts, be they outward, or inward? What meanes the Rich-mans ſcorning of the poore uuQuid enim ſuperbis diues? Quid dicis pauperi? Noli me tangere. Amb. lib. de Naboth. c 13. Tom. 4. p. 28., the impatient ſtorming at reproches xxRarus eſt aut nullus, qui de ſe mala dici aequa nimiter ferat. Cyp. de Tenta. Chriſt fol. 15. Edit pariſ. 1512 Videmus multos qui riſum, & ſubſannationem ferre nequerint. Chryſ: in Gen. c. 6. Hom. 22.Gen 6, the fooliſh affecting of vaine praiſes yyRarus eſt qui bene de ſe non velit ſentiri Cypr. loc citat., not onelyonly by perſons of bad deſart, but alſo by ſome, that hauehave honeſt hearts zzRarus eſt qui ſe, ſi rectè viuit, ſtantem in vitae rectitudine, non diligat aeſtimari. Id. ibid.? What meanes the ambitious aſpiring, both ofaaEtiam in ſinu Sacerdotum ambitio dormit, ibi ſub vmbra recubat, in ſecreto thalamiſe fraudulenter occultat. Cyp. de Caen. Dom fol. 16. Clerkes, and Laicks, to high places, and that ſtrife to attaine great Offices, come they by them, bybbAmbitionis falſugo bibulam animam occupat, vt per fas, & nefas ad loca ſuperiora nonnulli ſe ingeram, & de omni gradu vbi aliquis aditus patet, anheli prodeant, diſcurrēt ad iud… ces, blandiantur mediatoribus, conducent auxiliarios, & omnibus modis elaborent vt ſedeant cum principibus. Cyp in Prolog. de Natiu. Chriſt. f. 3. right or by wrong? What meaneth that, ſome Common-wealths, euill, mensccNemo eorum qui in Rep. verſantur, quos vi…cat, ſed à quibus vincatur, aſpicit: & illis non tam iucundum eſt, multos poſt ſe videre, quam graue, aliquem ante ſe. Senec. Epiſt. 73. l. 1. Tom 2. p. 671. exceſſiue reioycing to ſee many men beneath themſelues; and immoderate grieuing to ſee any man aboue themſelues? What meanes theddAlta ſapere ſuperbia eſt. Ambroſ. in Rom. c. 12. Tom. 5. pag. 230.Rom 12 curious ſeeking to know things not fit, not poſſible to be knowne? Exceſſe in apparrell? Apiſh imitation of eueryevery fantaſticke faſhion?**In faeminis forma fucata. Cypr de Lapſ fol. 113. foreign. Aſter. de Diu. & Laz. p. 4. Paynted faces, which for a man to meete with, will make him imagine he ſees ſome ^e whited walls,) laying out of breaſts, and ſuch ridiculous attyring p. 43of the body, which makes veryffforeign. id. Boyes worthily to laugh, poynt, and wonder at it, and eagerly follow the partie ſo attyred, vp and downe, as if it were ſome Monſter, or ſtrange Creature? And (as couzen-Germane to exceſſe in apparrell) what meanes Pride inggforeign. Id. ib. p 5. belly-cheere, in Table-furniture; eueryevery one taking it for ahhQuo quiſ que exquiſitiſsimorum obſoniorum varia genera, epularum que varios apparatus, & lautos profuſius dat, eò magis commendatur. Goclen Orat. de lux. p. 99. commendation, to exceed one another this way? What (I ſay) meane all theſe things, if there were no pride in our Kingdome? It cannot be, but that, ſithiiPeccata quae plus inſe ſuperbiae habēt, haec ſunt, inanis gloria appetitio, aliorū contemptus, neminem pati ſibi ſuperiorē, & neminē aqualibus quidem facilem ſe praeſtare; Praeterea geſtus, habituſ que corporis immodeſtus &c. Marul Evang l. 7. c. 1. p. 337. theſe fruites of pride abound amongſt vsus, Pride it ſelfe is planted here, yea (it is to be feared) ſo ſtrongly planted, that it will not be plucked vp, vntill the Lord by ſome grieuous iudgement or other, pull it vp by the rootes.

¶¶Luxurie in EnglandEightly, As touching Luxurie (which is a thing ſo repugnant to vertue, that it doth inthrall men to eueryevery vile and euill cuſtomekkforeign. Aſter. de Diu. & Laz. 5.) neuer did Abraham finde it more common in Aegypt, amongſt thellAbraham compererat in Aegypto laſciuam eſſe iuuenum luxuriam, petulantem cupiditatem, voluptatum intemperantiam. Amb. de Abrah patr. l. 1. c. 2. Tom. 4 p 173. yonger ſort, then wee may finde it in England, amongſt all ſortes almoſt. It is an euill that hath ouer-ſpread the whole world mmTotum per orbem maximum exo…tum eſt malum, Luxuria. Senec in Octau., and are wee onelyonly free from it? No, no: No where (as one ſaid of thennNuſquam improbior voluptas. Salu de Pro. l. 7. p. 220. French) is there more voluptuouſnes, more vnlawfull pleaſure then here. Some, rather then they will goe without ſuch pleaſure, or hauehave their luſtes vnſatisfied, care not what coſt they bee at, what villanie they commitooPer omne nefas voluptates emuntur, & per omne ſcelus libidines copi…ſa exquiru… tur. Cypr. de Ieiun. & Tent. Chriſt fol. 16.. Good Lord, how many a Glutton, and Epicure is there amongſt vsus, who makes his belly his God, as if he had hisppforeign. Greg. Nyſſ. de Virgin. c. 4. p. 54. Innumeri viuunt vt edant, non edunt vt viuant. Goclen. de Lu… ▪ …. …1. life for nothing elſe but to ſerue his belly! Oh the exceſſiue, and immoderate abuſe at meetings and feaſtings. To the ſuperfluitie of cheere, men muſt p. 44hauehave forſooth the Tabret, the Viole, and the Harpe qqIſa. 5.12.Isa 5:12; theirrrforeign. Aſter. Hom. de Diu. et laz p. 7. Minſtrills, and their Minions; their Pipers, and their Paraſites; their Ieſters, and their Scoffers; their men and women dancers; and all the vanitie that can be deviſed. Are not theſe, that are thus vainely, and vilely addicted to Epicuriſme, Luxurious? Who be, if they be notſſSatu…itas caſtitarē prodigit, illecebram nutrit. Ambr. in Serm. Qui autem gulae at que ventri feſe in ſeruitatē dedit, idem Luxuriae libidiniſ que vitio facile caedet Marul. Evang. l. 1 c. 15. p. 29. Prateream certè ego Cytharam, pſalteria, tympana quae cognouimus conuicijs huiuſmodi frequenter adhiberi, vt vino & cantu excitentur libidines. Ambroſ de Helia & Ieiun c. 15. To. 4. p. 332.? Secondly, what an height drunkennes is growne to amongſt vsus, who knowes not? All Tables are full of vomit, and filthineſſe, there is no place cleane ttIſa. 28.8.Isa 28:8. Neither Court, nor Countrey, Ʋniuerſitie, nor Citie. The Prophet Hoſea complaines, that in his time the Princes vponupon their Kings day (that is,uuViſe Zanch. in Hoſ ch 7.5.Hos 7:5 vponupon ſome ſolemne day of mirth and feſtiuitie celebrated for their King) did make him ſicke with bottles of Wine. If the ſame Prophet were aliue now, he would complaine, that bothxxVinahâc noſtrâ aeta…e t…m profuſè prodigū tur apud Chriſtianos, vt videantur ad perdenda ea geniti: Proceres, paupe…es, plebs infima, infantes, pue…i, viri, at que faeminae virum amplectuntur, nec ſine eo vitam putant beatam, vt ita nullâ in parte operoſiorem vitā noſtro ſeculo inueniamus quam in perdendis vinis. Gocleu. de Lux. p. 97. 98. high and low, men and women, old and young, doe, not onelyonly vponupon ſome ſolemne feſtiuall day, but vponupon eueryevery vſuall day, yea, vponupon the King of heauen his day, the bleſſed Sabbath, (Reader tremble to thinke it) make both themſelues, and others drunke with bottles of Wine, and other ſtrong drinkes; abuſing thoſe creatures ſo prodigally, ſo prodigiouſly, as if they were borne to no other end, but thus to abuſe themſelues, and theſe bleſſings; and as though there were no other heauen, nor happineſſe but this. And is not drunkennes an argument of Luxurie? WhenyyApud nos ſine lege, ſine modo bibitur Id ib men amongſt vsus drinke thus without law, without meaſure? Thirdly, What ſhall I ſpeake of Stage-playes, laſcivious Interludes? they are tolerated, they are viſited; Gouernours winke at them, troupes of men and women frequent them; an euill ſo horrible, ſo odious, that veryzzSumite ſaltem examplum vobis à Bar… … Barbarians (O ſhame to England) hauehave abhorred, hauehave ſcorned it. Is not this another argument of that abundance of Luxurie, yea ſhameleſſe Luxurie, which our Land is like to rue for. There is nothing plainer. For what is the play-houſe, but the p. 45Whore-maſters Schoole-houſe, whereaaAdulierium diſci…ur dū viditur, & lenocinante ad viti… publicae authoritatis malo: quae pudica fortaſsis ad ſpectacu ū, matrona proceſſerat, deſpectaculo reue…titur impudica. Cyp. Ep. 2. l. 2. fo. 23. Quere iam nūc an poſsit eſſe qui ſpectat integer vel pudicus. Id. ibid. Qui forte ad ſpectaculū purivenerant de Theatro adulteri reuertuntur: Non enim tunc tantūmodo quando redeūt, ſed etiam quando veniant fornicātur; Nam hoc ipſo, quod aliquis rem obſcaenam capit, dum ad immūda properat, immūdus eſt. Salu de Pro l. 6. p 176. Machantur in Theatris Id ib p. 177 Vndecredis naptiarum inſidiatores proficiſci? Nonne ab huiuſcemodi ſcenis? Vnde illos qui domos ac thalamos aliorum effodiunt? Nonne a Tripudijs illis. Chryſ: in Mat. c. 11. Hom. 38. Adulterijs nunquavi hac ſpectacula opportunitatem prebuere dices? imò vero quis non adulter modo factus eſt? &c. Id ib.Matt 11 Whoredome and filthineſſe is taught by the Actors, and learned by the Seers? bbCunctam enim ſimpliciter quae ibi fiunt turpiſsima ſunt: verba, veſtitus, tunſura, niceſſus, voces, cantus, mod…lat…nes, …culorum euerſiones, ac motus tibiae, fiſtulae, fabularum materies; omnia inqu…m turpi l…ſciuia plena ſunt Chryſoſt in Mat. Hom. 38.What is there there either ſeene, heard, or done, which is not moſt vncleane, moſt filthie? The words filthy, the garments filthy, (men inueſted in womens apparrell) the geſtures, ſonges, motions, muſicke, matter, and all vncleane. Fourthly, concerning actuall vncleanneſſe, as fornication, adultery, and the like, they are too too common; yea, theſe ſinnes by ſome (ccFornicatio apud Barbaros crimen, at que diſcrimen eſt, apud nos decus Sal… de Gub. Dei who indeed are worſe then Barbarians) are accounted toyes, and trickes of youth, rather then crimes, and groſſe offences.

**9. There is carnall ſecuritie amongſt vsus.In the ninth place, we are (for the moſt part) like Laiſh, a Secure people ddIudg. 18.7Judg 18:7. Though the Lord doth threaten vsus, though our Proteſtant-brethren be diſturbed neare vntounto vsus, though Romiſh Iebuſites, and Popiſh Canaanites be in our Land already, as prickes in our ſides, as thornes in our eyes eeIoſ 23.13.Josh 23:13: though crying ſinnes doe call daily for vengeance againſt vsus, yet we generally, (ſaue ſome few Noahs that are moued with an holy feare,) ſay, as Heatheniſh Babylon once did ggIſa. 47.7.Isa 47:7, as Romiſh Babylon now doth hhApoc. 18.7.Rev 18:7; I ſit a Queene, I am no widdow, I ſhall be a Lady for euer, and ſhall ſee no ſorrow. For, were there not this ſecuritie amongſt vsus, wee ſhould not hauehave ſo many like the old Epicures iiEt ſane iuuenire aliqu…s qui ab iſtorum iudiciod ſcrepauerint, prater Epicureorum, vel quorundam Epicurizant…um deli…am…ta non p ſsun; qui ſicut voluptatem cum virtute, ſic Deum cum incuriâ, at que torpore iunxerunt, vt appa…ea…, cos, qui …ta ſeat…unt, ſicut ſenſum Epicurcurū at que ſententiam, ita etiam vitia ſectari. Salu de Prou. l 1. p 6., the wickednes of whoſe liues (being moſt outragious) doth proclaime, that they are verily of opinion, that God ſits idle in heauen, hauing no regard to things which are here below; and ſo put away the euill day farre from themſelues.

p. 46ffHeb. 11.7.Heb 11:7Tenthly, it is a**We profane …e Sabbaths. Dolendiē vero, …ſe inter Chriſ…anos, qui nun…uamine diebus …uidem feriatis, &c qui operibus cādaloſis, et di…inū cultū im…ediētibus Sab…atū perdāt, vel…t comeſſatio. …ibus, luſibus, eliagatiōnibus. Scul. in Iſ. c. 58. Conc. vlt.Isa 58 lamentable thing to conſider, how, amongſt vsus Chriſtians, the Sabbaths of the Lord are prophaned: yea, to thatllHodie eò res leuenit, vt inter Chriſtianos homines optimi haberipoſſint, qui operibus manu…arijs, & victui ſeruiētibus ſabbatae Dei violāt, cum pleri que illa nefādis ſceleribus prophanent. Gua. in Ac. Hō. 88. woefull paſſe are the times now growne, that they are accounted by ſome the beſt perſons, that doe take most libertie to themſelues, to ſerue the Deuill, the world, and the fleſh vponupon that day, which ought wholly and holily to be ſpent in the ſeruice of the Almightie. Looke into ſome priuate houſes, and you ſhall finde the Sabbaths priuately prophaned; looke into more publique places, and you ſhall finde them more publiquely abuſed. What ſhall I ſpeake ofmmPeccāt qui in Sabbato nil praeter inane tium ſpectant, interim verò fidei, & religionis ex…rcitia negligūt. Gual. in Mar. Hom. 23. idle reſting, neglect of the duties of pietie towardes God, ofnnPeccant praeterea qui charitatis immemores, auaritiâ autē inflāmati laborant. Id ib charitie towardes man, of all heauenly regard to a mans ſelfe vponupon that day? Doe not theſe proclaime, that this is true which I ſay? Taking of iourneyes on worldly occaſions, wearying of beaſtes with laying burthens on them,ooPeccāt qui ſimul ſeruos, at que ancillas operibus fac. ūdis exercēt, vel merces vendunt, rationes ſubducunt, & deb…ta exigunt non abſ que graui miſerorū debitorum moleſtia. Gualt in Marc. Hom. 23. employing of ſervants about earthly needleſſe buſineſſes; ſelling of wares, caſting vp of accounts, and reckoning with Factors, exacting of payments at the handes of Debtors: dauncing (ppQuanto melius eſt arare quam ſaltare? Aug. in Pſ 91.Ps 91 which is worſe then plowing,)qqPeccant qui diem hunc ſuperbiae, faſtui, aleae, poculis, & impuro voluptatū ſtudio tribuunt. Gual. in Marc. Idō 23. pranking vp in pride, dicing, drinking; Clyents cumbring Lawyers Chambers, and Lawyers giuing their Clyents counſell; following vnlawfull pleaſures; ſeeing and ſuffering of Interludes, celebrating of feaſtes with pompous ſolemnitie. None of which abuſes, goodrrExtat enim Leonis, & Anthemij lex, cuius haec verba ſunt: Dies feſtos Maieſtati altiſsims dedicatos, nullis voluptatibus occupaeri, …e que vllis exactionū vexationibus prophanari. Dominicū itē diene ſemper honorabile decermmus venerādum, vt à cunctis executionibus excuſetur, nulla quenquā vrge…t admonitio, nulla fide iuſsienis flagitetur exactio, taceat apparitio, aduocatio deliteſcat. ſit ille dies a cognitionibus alienus. Item: nec huius tam religioſi diei otia relaxantes obſcenis quibuſlibet pati…nur voluptatibus detineri. Nihil eodem die vindicet ſibi Scenae Theatralis, aut Circenſe certamen, aut ferarum Lachrymoſa ſpectacula, etiamſi in noſtro ortu, aut natali celebranda ſolennitas inciderit differatur. Amiſsionem munlitiae, proſcriptionem que patrimonij ſuſtinebit, ſi quis vnquam hoc die feſto ſpectaculis intereſſe, vel cuiuſcun que iudicis apparitor praetextu negotij publici, ſeu priuati h…c qua lege hâc ſtatuta ſunt crediderit temeranda. Id. ib. Emperours would endure, and p. 47moſt of which areſſSunt peccat. haec vulgaria hodie. Id. ib. too common vponupon the Lords day amongſt vsus: Inſomuch, that we may conclude, that, there isttNec vnquan vel ſuperbia & faſtu, vel ebrie tate, vel luxu & libidine plu peccetur, quan illo die qui totu. Deo, & diuinorum operum, aeternae que quieti…, meditationi cō ſecratus …ſſedebebat. Gualt. in Act. Hom. 88. no day in all the weeke more proudly and profanely, more riotouſly & luxuriouſly ſpent then that is. Nay, I would to God that (beſides our Papiſtes) there were not ſuch amongſt vsus, as cauill againſt the Sabbath, making a queſtion, whether there be any neceſſitie to obſerue ſuch a day at all.

uu11. There are corrupt Gouernours amongſt vsus.In the eleventh place: Although there be amongſt vsus, (may ſome ſay) all the fore-named ſinnes, and ſignes you hauehave ſpoken of, [Ingratitude, Sabbath-breaking, pride, luxurie] yet I hope ourxxSed tibi, poſt inſidioſas vias &c. poſt ſpectacula vel cruenta, vel turpia, poſt libidinum probrae &c. Forum fortaſſe videntur immune, quod ab iniurijs laceſſantibus liberū nullis malorum cōtractibus polluatur. Cyp. Epiſt. 2. l. 2 fol. 24 Courts of juſtice are vnblameable, vnpolluted. Ʋnblameable? Alas! alas!yyIllic faciem tuam fl…ctes, plura illic quae deteſteris inuenies. Id. ib. Looke but there, and thou ſhalt finde, Euills to be deteſted, to be lamented. Iudgement is turned into gall, and the fruit of righteouſneſſe into Hemlocke zzAmos. 6.12.Amos 6:12. The Lawes are madeaaInterleges ipſas delintquitur, interiura percatur. Cypr. Ep. 2. l. 2 lawleſſe, andbbInnocentia nec illic vbi defenditur, reſeruatur. Cypr. Epiſt. 2. l. 2. where innocency is pleaded, there innocency is not preſerued.ccBritania habet iudie…s in ſede arbitrij ſedentes, ſed raro rectriudicij regulam quaerentes Gild de excid… Brita. in Orthodox p 1010. Many ſit in ſeates of authoritie, but they follow not the rules of equitie, as Gildas complained of vsus Britaines in his time. TheyddAmos. 3.10.Amos 3:10 know not, theyeeMalti ſunt Recto…es, ſed pa…ci iuſtitiae amatores inueniuntur. Aug. ad frat. in Erem. Ser 30. louelove not to doe right. ffQuid aliud vita curialium quam iniquitas? Salu de Proù. l. 3. p 84What is the life of many of them, but euen a courſe of iniquitie? Whereas it is THEIR dutie (as aggAug. ad frat. in Erem Ser 35. Decet Iudices plus. De…m timere quam alij homines, plus honorem Dei quam marſupia plena diligere. Sed vae vobis ô Iudices. Quid inter vos regnat? Auaritiae, mendacium, peruerſtò ſacrae legis. Ecce acceptio perſonarum. good man once ſaid) to feare God, more then other men, to louelove the glory of God more then bagges of gold, (oh woefull to them that are guiltie) what raigneth amongſt them but couetouſneſſe, lying, perverting of Law, accepting of perſons, and the like? The poore Commons are oppreſſed by the great Cormorants, as the poore Chriſtians were in Cyprians time byhhInter togas pace rupta forum litibus mugit inſanum Cyp. Ep. 2. l. 2. Peace-breaking Rulers: ““Ad hominis corpus vnum ſupplicia plura quam membra ſunt. Id. Ibid.one Chriſtian then, felt more ſeuerall paines, and tortures, p. 48then his body had partes, and members; one innocent man now hath more euill reportes raiſed of him, more Paraſites to accuſe him, more compla…nts againſt him, more Law-ſuites to vexe him, more iniuries done him, (and all theſe vndeſeruedly) then an hundred others that are more guiltie, more faultie.iiQuis inter haec vero ſubueniat? Patronus? praeuaricatur, & decipit. Iudex? ſed ſententiam vendit. Qui ſedet crimina vindicaturus, admittit: &, vt reus innocens pereat fit nocens Iudex. Ib. Who now ſhall helpe in this caſe? Who ſhall ſuccour this innocent man in the midſt of theſe iniuries? The Magiſtrate ſhould, but He is corrupted: the Iudge ſhould, but He ſets Iuſtice to ſale; He that ſitteth to reuenge iniuries, runnes into iniuries: the innocent is condemned without cauſe, and who is the cauſe of it more then he?**A Caution. I doe not blame all for ſome; God forbid I ſhould. For, I know there are ſome, who are Iudges indeed, theirkkTamdiu Iudex dicitur, quamdiu iuſtus putatur. Caſ in Epi. Iuſtice declares it. Neither doe I accuſe any in particular. But this I ſay, that in our Land, the Law is ſlacked llHab. 1.4.Hab 1:4. ThemmNon fiunt Coepta partium negotia, quouſque marſupia eorum qui cauſantur, exhauriant. Iſido de Sum. Bono. l 3. Clyents purſe is halfe conſumed, ere he can get his cauſe begunne to be pleaded: when cauſes are begun nnQuando iudicant, non cauſam, ſed dicta conſiderant, & negligentes ſunt in diſcuſsione cauſarum. Id. ibid., they are not throughly examined: when they are examined, how ſtrong a let isooSaepe iudices praui cupiditatis cauſa differunt Iudicium. Id. ibid. filthie lucre to the ending of them? When they are ended, iudgement cannot paſſe, and diſpatch the wearied Suiter, exceptppQui rectè iudicat, & praemium inde re munerationis expectat, fraudem in Deum perpetrat, quia iuſtitiam quam gratis impartiri debuit, acceptione pecuniae vendit. Id. ibid. God be defrauded, and the Magiſtrate, more then is due, extraordinarily rewarded.qqO Iudices leues cauſas magnas feciſtis. Aug ad fratr. in Ere. Serm 35. Light cauſes are made great, great cauſes are made light. The poore mans good cauſe is made bad, and he is made arrO patres pauperum, O verè non patres ſed praedones. Quare non patres? Quia vbique per vos opprimuntur, ſed ſi diues locutus fuerit mox tacuiſtis, cauſas vſque ad nubes perauxiſtis. Id ibid prey by thoſe that ſhould protect him: the rich mans bad cauſe is made good, and the day goes on his ſide, when it ſhould goe againſt him.ſſMulta ſcelera legem, & iudicem effugiunt, & ſcripta ſupplicia. Senec. Epiſt 97 lib. 1. p 799. Tom. 2. Many ſinnes eſcape vnpuniſhed;ttBrittania habet iudices protegentes, ſed (ſcil. protegentes) reos, & latrone, ſcortantes, creb…o iurant…s, & periurantes, vouentes, & continu… propemodum mentientes, belligerentes. Gild. de Excid. Brit. Orthodox. 1010. Guiltie, theeviſh, whoriſh, p. 49ſwearing, periurious, Popiſh perverſe perſons are protected; gifts are loueduuHoſ. 4.18.Hos 4:18, bribes are receiued, truth is ſuppreſſedxxDiminutae ſunt a vobis veritates. Aug. ad frat. in Erem. Ser. 35.;yyStatera doloſa non tantum in menſuratione pecuniae, ſed in iudiciaria diſcretione tenetur. Quienim aliter cauſam pauperis, aliter potentis, aliter ſodalis, aliter audit ignoti, ſtatera vti que librat iniquâ. Beda. l. 2. ſuper illud Prouerb ſtatera doloſa, &c. Iuſtice is forced againſt her nature to hold the Ballance of deceit, while rich men and friends can hauehave their actions heard, poore men and ſtrangers cannot.zzQuatuor modis, iudicium humanum peruertitur, timore, cupiditate, odio, amore. Anſel. de Sim. Mund. EueryEvery way is iudgement peruerted, corrupted, abuſed. Now, where the fault of theſe miſchiefes, theſe miſeries, doth lie, I diſpute not: ſure I am, that they are too common at this day: and ſo the eleventh ſigne of ſome great iudgement, is as competible, as agreeable to our kingdome, to our age, as euer vntounto any.

aa12. Here is vaine confidence.12. What a deale of that ſamebbSpes in hominem collocatae fallit & confundit. Muſc. in Pſal. 118. Explan. v. 8.9.Ps 118 deceiuing and confounding hope, of that ſame vaine confidence, is there amongſt vsus? Some truſt in friends, ſome in ſtrength, ſome in wealth, ſome in their wit, and policie, ſome in their place and authoritie, ſome in an externall profeſſion of Religion, ſome in the very enemies of Religion, in Idolatry, the moſt contrary to Religion; as though ſuch reeds as Aegypt, and Aſſyria be, were the onelyonly pillars to vphold them, the onelyonly prop to ſtay them vp, and the worthieſt obiect of their confidence.

¶¶Some kinde of perſecution in England.Againe, hauehave the friends of Chriſt as much louelove ſhowne to them, as they ſhow to others? It is too euident they hauehaveccforeign. Maxim. de charit lib 4. Orthodox. 567. not. Although there be not thatddHaſta illîc & gladius, & carnifex praſto eſt, vngula effoditus, equuleus extendens, ignis exurens. Cypr. Epiſt. 2. l. 2. ſlaying, fleaing, racking, hacking, burning, and miſvſing the poore Saints, which hath beene in former times, both here, and elſewhere, nor that ſtorme of affliction blowing vponupon them, which hath toſſed their brethren in our neighbour Countries, and is not yet calmed: yet neuertheleſſe, whatſoeuer perſecution, the peace of our times will permit, they are as ſure to meet with it, as they follow Chriſt. They are men wondred at, as the Prophet ſpeaketheeZach. 3.8.Zech 3:8. They areffIuſtitiae ſectatores pro hoſtibus ducunt, imò vero plus quam pro hoſtibus. Lactan. de Iuſt. lib. 5. cap. 9. pag. 151. accounted as enemies, yea, worſe then enemies. p. 50ggHoc verò inenarrabile est quod fit aduerſus eos qui male facere neſciunt: & nulli nocentiores habentur, quam qui ſunt vex omnibus innocentes. Id ib.This vnſpeakeable wrong is offered vntounto them, in that the more innocent they are, the more hurtfull they are taken to be, and ſuch§§Vti querebatur. Athenagoras olim, in Legat. pro Chriſtianis. pag. 3. foreign. i. e. criminum aceruos aduerſos nos deblaterāt, quae ne que in mentem vnquam nobis venerūt. Geſne. crimes layd vntounto their charge, as neuer came ſo much as into their thoughts. Oh! How arehhStatim enim vt quis melior eſſe tentauerit, deterioris abiectione Calcatur. Sal. de Pro. l. 3 p. 104. Si bonus eſt quiſpiam quaſi malus ſpernitur. Id p. 105. they contemned, hated, and murtherediiPutemus ergo occiſos illic non eſſe ſanctos: ſed quid faciemus, quod non ſunt longe ab occidentibus qui animo occiſionis oderunt. Salu. de Prou. l 8. p. 269. with the heart;kkSi quando aliquis Deiſervus ad vrbem illam officio diu…i operis acceſsit, ſimul vt in populo apparauit, contumelias, ſacrilegia, & maledictiones excepit. Id ib. p. 270. reviled, and euill ſpoken of; ſcoffed & laughed at, fleered andllNec ſolum hoc, ſed etiam, improbiſsimis flagitioſorum hominum cachinnis, & deteſtantibus ridentium ſibilis, quaſi taureis cadebatur. Id. ibid. hiſſed at; abuſed,mmSicut olim queſtiſunt Waldenſes in Confeſſ fidei ſuae Vladiſlao Hungariae Regi, pag. 1. Nos homines depreſsi, contemptibili quo que nomme falſo amicti. nick-named;nnMiſſae fuerunt per prouincias literae Regiae maieſtatis in quibus nos dixerunt Haereticos, erroneos, & quod rebellia verba diceremus. Apolog. Waldenſ p 34. called Heretiques, Rebells, and moſt iniuriouſly handled. So that, though there be here no Neroes, nor Boners, no Herods, nor Gardiners, acting their parts in bloudie Tragedies, againſt the members of Chriſt Ieſus (what deſire ſome may hauehave that way, I leaue to the ſearcher of all hearts) yet there are““Gen 21.9.Gen 21:9 Iſmaels, oo1 Sam. 22.9.10.1 Sam 22:91 Sam 22:10Doegs, ppIſa. 38.13.Isa 38:13Rabſhakehs, qq2 Chron. 23.13.2 Chr 23:13Athaliahs, rrEſt. 3.8.Esth 3:8Hamans, who are not aſhamed (in open field) to**Ier. 9.3.Jer 9:3 bend their tongues like bowes againſt them, and in open audience of they care not whom, to ſhoote out the darts of bitter wordes, to harme them, beſides the wiles they frame, and lies they pen, to worke their ſhame, and confuſion. Call you not THIS, perſecution?

§§14 We hauehave not condoled afflicted Ioſeph as we ſhould.In the 14. place. A great many of vsus are much vnlike the members of Chriſt.ſſIs enim Sanctorum mos eſt, vt plurimum afflictis afficiantur, & compatiantur. Chryſ: in Gen. Hom. 43. c. 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 ofttLachrymis 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 hauehave thoughts, p. 51ſeldomer 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.uuQuis ſic durus ac ferrtus, quis ſic fraterna charitatis oblitus, qui inter ſuoriū multiformes ruinas, & lugubres, ac multo ſqualore deformes reliquias conſtitutus, ſiccos oculos tenere preualeat? Nec erū 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, xxNeh. 2.1.Neh 2:1lookes 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)yyCum iacentibus iacere me credo. Iaculis illis graſſantis in mic… mea membra ſimul pe…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 giuegive 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 thezzEſt quidam conſenſus electorum in cordibus ipſorum, et Sympathia veluti membrorū in corpore Chriſti. Qua propter vbi pius à potentibus huiuſmundi adfligitur, ſemper ſunt viri boni qui ſi nihil aliud poſſint, in corde tamen illi fa…ent, & cauſam ipſius Domino precibus commendant Muſcul in Pſal. 118. Obſ. v. 7.Ps 118 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 hauehave thoſe who would not ſpare their owne bloud for Sions good, if they ſhould be called vntounto it. Yet this, I ſay (and with griefe I ſpeake it) there is a generation amongſt vsus, ſo farreaaforeign. Is quem olierius inopia, at que agritudo commiſeratione non tangit, fera ſane eſt rationis expers, perperam humanam indutus formam, ipſam que naturam prauâ voluntate fallers, ac deni que feris ipſis atque belluis immanior. Aſter. Hom. de Diu. & Laz p 8. & Philip. Reuben. Interp. degenerated from p. 52the 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.bbforeign. Aſter. loc. cit. Let but a ſwine be ſlaine, the fellowes will come crying vntounto it:ccforeign. Id. ibid. kill an Oxe, the Oxen will bellow about him:ddforeign. 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 (eeforeign. 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 vponupon the bodies of their brethren, and not be once touched, nor affected with the ſame.

It is without all queſtion, that the Papiſts amongſt vsus 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 ffObad. 12.Obad 1:12.

Againe, touching the fifteenth ſigne,ggExperientiâ 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 vsus but loues to bee ſoothed, & delights tohhQuicquid 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 vponupon him, bee it never ſo falſe, and vntrue.iiMitiſs…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 louelove to be told, that they are mercifull, liberall, ſober, and chaſte. Such faithfull friends as will tell vsus of our faults, wee cannot away with; but let Paraſites extoll vsus to the skies, forkkSi inuenimus, qui nos bonos viros dicat, qui prudentes, qui ſanctos, agnoſcimus. Id. ibid. good, wiſe, and holy perſons, them we like, them p. 53**15. We louelove 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 thellSenec. Epi. 92. l. 1. Neceſſariū 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,mmforeign. Theod. ad Graec. Infid. De Prou. Dei. Serm. 6. …. 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 afflictionnn1 King. 22.27. § 16. Hypocriſie in England.1 Kgs 22:27.

§ 16. There are hypocrites amongſt vsus;ooSub magno profeſsionis nomine viuimus & poſiti Religione peceamus. Salu. de Prou. Dei. l. 4. p. 119. we make a profeſſion, and doe contrary to Religion; weppNos qui Chriſtiani eſſe dicim…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 (asqqOperi 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.rrAude. themines improbiſsimi, iuſtitiae facere mentionem, qui ſe…as immanitate vincunt, qui placidiſsimum Dei gregem vaſt…nt, &c. L…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 p. 54Church. SomeſſQui 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 ttSemperenim ſimulationibus vtitur fraudulentus. Marul. …u. l. 1. c. 15. p. 29.. Some hauehave oyle in their mouth, and warre in their heart; pretending louelove to their brethren, and intending miſchiefe againſt them. How many hauehave wee that are**Tamdiu hypocrita clarus apparet quam diu aſsiſtit ſpectantium multitudo, imò nec tunc quidem, tunc ce…ram omnibus clarus eſt. Norunt enim videntium plurimi, qui ſit, quemnam eſſe …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,uuQuotum enim quem que inuenies in ECCLESIA non aut ebrioſum, aut helluonem, aut adulterum, aut fornicatorem, aut Raptorem, aut ganeonem, aut le…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, butxxConſummatis 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 willyyExecrantur publicè, quod occultè agunt. Id. ibid. ſpeake againſt that in publique, which they louelove 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 theyzzHic 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 hauehave 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 hauehave iuſt cauſe to complaine, as§§Chryſoſt. in Mat. c. 6. Hom. 21.Matt 6 one once did:aaGemere prorſus hoc loco, & amarum quiddam immugire nos conuenit: Non ſolum enim hypocritas imitamur, ſed illos quo que ſimulatione ipſa tranſimus. Oh grievous to thinke it, Oh lamentable to ſpeake it, we doe not onelyonly IMITATE Stage-players (who counterfeit other mens perſons) but we alſo EXCEED them in diſſembling. Neither doe we only mockebbSub religionis titulo Deum ludimur. Salu. de Prou. l. 3. in fine. GOD (if he would be mocked) by our hypocriſie, but alſo eueryevery man (almoſt) hunteth hisccMich. 7.2.Mic 7:2 Brother in a net, ſuch abundance of deceit and p. 55conſenage is there amongſt vsus. 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 Exper… ence ſhow how guiltie of the 17. ſinne England is.In the 17. place; whereas it is the dutie of eueryevery Miniſter to be no ſtriker, nor brawler dd1 Tim. 3.3.1 Tim 3:3, I would to God, that experience did not ſhow, that even ſome amongſt them (theneeNihil 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 (ffNon licet diſpenſatori furioſum eſſe. Id. ib. contrary to their dutie) to rage againſt, and with the euill ſervant ggMat. 24.49.Matt 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 hauehave ſuch cauſe as hee hath to complaine againſt his envious brethren, as Auguſtine did againſt Arrius and Fortunatus; hhQuia 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 vsus? yes, yes.**1. By lying. Our Land (as it was once ſayd of Niniveh) is full of lies iiNah. 3.1.Nah 3:1. Truth (the verykkVeritas ſermonum nobilitas. Syneſ Orat. de Regn. p. 2. grace and ornament of ſpeech) is fled ſo farre from the lippes of many, thatllAliud habet animus, aliud reſonat ſermo. Optatus. their hearts thinke one thing, and their tongues tell another. Oh how happy were it for our Land, if all amongſt vsus (yea, that profeſſe Religion) did iuſtly deſerue that commendation which an**Cyrus Minor. Heathen had, of whom it is ſayd, that with great faithfulneſſe he did keepe his word, neither was hee ever noted to bee taken in an vntruth, or in the leaſt ſtep tending to falſhood.““2. By ſwearing. Oathes abound amongſt vsus;nnPlures inuenias quia ſaepius peierent, quam qui omnino non iurant. Salu. de Prou. lib. 3. p. 75. Quis eſt omnino hominum praeter paucos, qui non ad hoc ſemper Chriſti nomen, in ore habeat vt peieret. Id. lib. 4. p. 125. A man may finde more ſuch as doe for ſweare, and ſweare falſely, then ſuch as ſweare not at all. p. 56mmOptimâ fide ſeruauit faedera, & pacta, & nunquam, nec vnquam in eo mendatij veſtigium, animaduerſum, aut …otatum eſt. Strigel. Comment. in Iuſtin. hiſt. p. 180.Beſides the idle, ſuperſtitious, vaine, and leſſer oathes (which yet are ſo great that they are able to damne a man) it is a very ordinary and vſuall thing both among rich and poore, noble and ignoble, not to ſpare the ſacred name of the**Ibi homo eſt mor…uus per quem iuratur, hîc Deus viuus qui peieratur. Salu. de Prou: l. 4. p. 127. glorious God of heaven and earth: not to ſpare the names ofooVnde etiam pervulgatum hoc ferè, & apud Nobiles, & ignobiles, Sacramentum eſt, PER CHRISTVM: per Chriſti hoc facio, per Chriſtū hoc ago, &c. Id. ibid. Chriſt Ieſus the ſweete Saviour of the elect; but to take them into their blacke mouthes, and teare them with their blaſphemous tongues.§§Three more euills of the Tongue amongſt vsus. Againe, as touching three other evils of the tongue, ſlandering, curſing, and back-biting, wha: more common then theſe?ppCuius non ſermo maledictio eſt. Id. l. 2. p. 75. Quis eſt qui conuitio ſuo neminem laedat, qui ſilentio os coerceat, ne in amaritudinem maledictionis crumpat. Id. pag. 79. whoſe mouth (at ſome time or other) doth not ſpeake ill of his neighbour?qqEſuriendi libido terminum habet, detrahendi libido terminum non habe… Ibid. 75. The hungrieſt ſtomacke will be ſatisfied, but the deſires, the delight to detract, that ſome hauehave, are vnſatiable. If they begin to back-bite, they hauehave never done.**4. Giuing euill Counſell in England. Fourthly, that there are ſuch as giuegive evill counſell amongſt vsus, it is too apparent: whence elſe could it be, that ſome fall to idolatrie, ſome to harlotrie, ſome to ſwilling, ſome to ſtealing, ſome to killing, and the like, by the perſwaſions of evill companions?§§5. There is needleſſe ſilence here. Finally, as concerning flattering and needleſſe ſilence, ſoothing in ſinne, and fearing to ſpeake when Gods glory doth call for it: the contemning of pietie, the favouring of poperie, the winking at iniquity and other notorious vices, are arguments too many to proue that theſe abuſes of the tongue are too too common in this Kingdom.**… Caution. I deny not, that the Lord hath heere his number of faithfull admoniſhers; and the Land is much refined ſince Gildas his time; yet, the truth of that which he wrote concerning the manners of his time, is too evident in our time. So that with him wee may conclude:rrBrittania habet ſacerdotes, ſed nonnullos, plebem ob peccata non corripientes, ſceleratos diuites abſquè vllo verecundiae reſpectu ſicut Caeleſtes angelos venerantes, nefanda populi ſcelera, tacentes. Gild. in Ord. Eccleſiaſt. corrept. in Orthodox. pag. 1018. Brittaine indeed hath men in place and authority to ſpeake, and to ſpeake faithfully, but ſome of theſe reproue not the people for their ſinnes, ſpeake not againſt their grievous enormities, and without all reſpect of modeſtie, or p. 57honeſtie applaud the GREAT ONES, as though they were Angels, be their liues and doings never ſo wicked. Iuſt like thoſe in Malachies dayes, that ſay,¶¶Mala. 2.17.Mal 2:17 every one that doth evill is good in the ſight of the Lord.

**19. Strange Accidents.19. Furthermore, becauſe of late we hauehave not had many ſtrange accidents amongſt vsus (I dare not ſay not any) therefore I paſſe that over.

And I would I could paſſe over the§§20. Idolatry in England. twentith ſigne alſo, to wit, Idolatry: but I cannot, I may not. For although our Land (like Iudah) be not full of Idols ſſIſa. 2.8.Isa 2:8, yet it is to be wiſhed that it were more empty of Idolaters. What ſhall I ſay of the whole troupe of vnregenerate ones, who (walking the lewdeſt and broadeſt way) are more in number by farre then Gods people be? are not they Idolaters? it cannot bee denyed. For,ttSicut bonus vnum habet Deum quem colit, ita mali multos habent Deos quia multos ſcil. voluptates, multa deſideria vana, paſsiones diuerſas quibus ſeruiunt. Annot. Incerti Authoris in Pſal. 15. in Orthod. Patrum p. 1168.Ps 15 whereas a good man hath but one God to worſhip, and ſerue alone: They doe worſhip as many gods as they hauehave luſts to ſerue, making every ſinne they take pleaſure in, a ſeverall Idoll. Againe, what ſay wee of covetous perſons? They are Idolaters by Saint Pauls verdictuuEpheſ. 5.Eph 5 and there is no queſtion to be made of it. ForxxConueniunt ſiquidem & in materia, & affectu, Idolatra… & auarus. Vter que enim aurum praeponit in affectu ſuo. Caiet in Coloſ. c. 3. Col. 156. I.Col 3 a covetous man and an Idolater doe agree both in matter, and affection; both of them preferring gold before God in their affections.yyFit que ei (ſcil. auaro) per omnia, vt alijae venter, ita huic & aurum & ſpes lucri pro Deo. Caſsian. l. 7. c. 7. As the voluptuous man makes his belly his god, ſo doth the miſer his gaine.

Beſides, what ſay we of will-worſhippers? They doe more worſhip the fond fantaſies of their owne braine, the ſuperſtitious cuſtomes of other men (which they make their rules in the ſeruice of God) then the true God, whom they pretend to worſhip: and ſo it muſt needes follow, that they alſo are guilty of Idolatrie. And is this all? All? when Romiſh Factors roue vp and downe amongſt vsus, to ſeduce the ſimple, to beguile vnſtable ſoules? When there is ſuch gadding to Maſſe? When Neuters thinke and talke, that Poperie and our Religion may be eaſily reconciled, when as yet it is as eaſie to reconcile heauen and hell, God and the Divell? When as there are ſuch a company of Papiſts and Recuſants amongſt vsus? What! account wee not theſe Idolaters? p. 58Who are, or euer hauehave beene Idolaters, if theſe bee not? A Caution.The Goſpell indeed is preached amongſt vsus, as purely, as powerfully, as in any age (except the primitiue times of the Church) and as ever it was in any place. We hauehave no cauſe to complaine, as**Bernard. Apolog. ad Guliel. Abbat. Dicam, dicam, praeſumptuoſus dicar, ſed verum dicam Quomodo lux mundi obtenebrata eſt? Quomodo Sal, terrae infatuatum eſt? fol. 306. B. one once did, Our light is darkened, our ſalt is vnſavorie. His Maieſtie hath both proteſted the maintaining of the Goſpell, and written againſt Antichriſt: Bleſſed be God for all this. But yet the Lord of his infinit merciemercy keepe vsus from a toleration of this ſinne, leaſt Iſraels glorie be zzHoſ. 10.5.6.Hos 10:5Hos 10:6carryed vntounto Aſſyria for a preſent, and WEE (as it was once ſayd of the King of Samaria aaVerſ. 7.) bee cut off as the ſome vponupon the water.

§§21. Leſſer puniſhments hauehave lighted vponupon vsus.In the 21. place, for leſſer puniſhments, may we not take vp the complaint of the Prophet? The dayes of viſitation are comebbHoſ. 9.7.Hos 9:7, the dayes of recompence are begun already. Firſt, concerning Famine: Albeit, we cannot ſay that the ſeed is rotten vnderunder the clod, or the corne witheredccIoel. 1.17.Joel 1:17 vponupon the ground; for (God bee thanked) there is great hope of a plentifull Harveſt**Anno. 1623.. Albeit we hauehave no cauſe to complaine; How doe the beaſts grone? the heards of cattell are perplexed becauſe they hauehave no paſture, and the flocks of ſheepe are deſolate ddIoel. 1.18.Joel 1:18. For there is ſtore of cattell to feed VSUS, and ſtore of paſture to feed the cattell. Oh that wee had hearts to bee thankefull accordingly! Yet this may wee ſay, and thus hauehave wee iuſt cauſe to complaine. The corne is waſted, the oyle is a languiſhing eeIoel. 1.10.Joel 1:10; and there is not that plenty, neither in Citie, nor Countrie, that hath beene in former times. I liſt not to meddle with our Militarie munition; though I could ſay ſomething, becauſe men for the moſt part hauehave more skill to toſſe a Pot, then a Pike; more courage to fight a battell for Bacchus in an Inne, Tauerne, or Alehouſe, then a field for Mars, in defence of God, the King, and their Country, if they ſhould be called vntounto it. And who knowes it not, that the cunning Artificer goes downe the winde, that Trading (a great prop to our kingdome) growes daily to decay? Though there be ſome voluntary Bankrupts amongſt vsus, who breake without need, ruinating of purpoſe other p. 59mens ſtocks to raiſe their owne. For whome it were to bee wiſhed there were as ſevere a law as for theeues and robbers, (then whom they are a great deale worſe) yet ſome (be they neuer ſo honeſt) cannot hold, the times are ſo hard, but neceſſity conſtraines them to giuegive ouer that courſe of living, wherein they hauehave beene inſtruments of much good to the Common-wealth. Againe, Youth were neuer more ſawcie, yea neuer moreffOtioſa iuuentus impudenter educata omni ferociſsimâ beſtia immanior eſt. Chryſoſt. in Mat. c. 11. Hom. 38.Matt 11 ſauagely ſawcie, and people neuer more lawleſſeggNullus de legibus metus eſt. Cyp. l. 2. Epiſt. 2.: the Ancient are ſcornedhhforeign., the honourable are contemned, the Magiſtrate is not dreadediiDe queſtore, de iudice pauor nullus. Cypr. loc. cit. § 22. Wee are incorrigible, impenitent.. Adde hereunto warres, and rumours of warres, that ſound dayly in our eares, which our brethren hauehave taſted of, and ſmarted vnderunder already.

§ To conclude all, notwithſtanding all theſe leſſer evils, all the former ſignes of ſome future, ſome greater miſerie; yet how incorrigible, how impenitent doe we remaine? Gods providence towards vsus profits vsus not; by him we are chaſtened, and yet we are not betteredkkSed cum haec tanta fierent Caeleſtis cura non profuit. Adhibita ſaepiſsime eſt coercitio, ſed emendatio non eſt ſecuta Salu. de Prou. lib. 1.. Hee ſpares vsus, he opens his bountifull hand vntounto vsus, what good doth hee not offer vsus? and all to amend vsus, and yet wee abuſe this goodneſſe of his, not conſidering that it is to leade to repentancellRom. 2.4.Rom 2:4. Well, to end this point (leaſt themmArbitror, imò certus ſumfastidioſum plurimis ſtyli huius, prolixitatem fore, maxime quia morum noſtrorum vitia caſtigat. Sal. l. 8. Circa init. Enimuero vitia carpens, ſcio meoſſendere vitioſos. Bern. Apol. ad Gul. Ab. fol. 307. F. G. detection of our vices make my ſpeech ſeeme tedious to ſome) conſider I beſeech you of theſe things, roule them in your mindes againe and againe. The ſignes are worth the thinking on, and how contemptible to England theſe ſignes be, is worth the taking notice of. And doe but we thinke on them as we ought, and it will furniſh vsus with better skill, to foreſee and foreknow ſome evill to be approaching againſt vsus (God alone knows what it is) then all the threed-bare rules of Prognoſticators, and iudiciall Aſtrologers can. I hauehave done with this point. Goe wee on now to the laſt branch of the firſt part of the Text; viz. the fruit of this fore-ſight.

p. 60And hideth himſelfe.

2. Branch of the firſt part.LOoke how ammFrench Hiſtor. 1408. diſcreete Pilot doth prouide for an approaching ſtorme: So doth our Wiſeman here ſpoken of. Hee hath not onelyonly a prudent fore-ſight of the evill, but alſo a prouident fore-caſt againſt the evill. Proviſion is the fruit of his praeviſion.

About the meaning of the wordes all agree not. Some expound them thus;

nnPeltanus.VponUpon the fore-ſight which a Wiſe-man hath of the great dangers that attend places of dignity, hee obſcureth himſelfe and doth what he can to keepe out of ſuch places. I would all that runne into places either of Magiſtracy, or Miniſtry, before they are ſent, would take notice, and make vſe of this meaning.

ooHieron. Bedae. Hugo. Dyoniſius. Carthuſ. & alij.Others thus; The crafty Rulers in Chriſts time forſeeing what troubles might come by profeſſing Chriſt, cunningly concealed their opinion of Chriſt, and their affection to Chriſt from the reſt of their fellowes.

But wee are to ſearch after ſome other ſenſe, if we minde to proceed according to the tenour of that which hath been handled already, and would hauehave things hang orderly together in the Text, as they ſhould.

ppSo the 70. Interpreters. foreign.Some render the words thus; Is greatly (or ſufficiently) inſtructed, or admoniſhed.

In the Hebrew text they are as they are heere tranſlated, and vſually in the Latin Tranſlations.

To hide hath diuerſe ſignifications, ſometimes to conceale or to keepe any thing from the ſight and knowledge of others. Sometimes not to confeſſe, ſee Pro. 28 13. Hee that hideth his ſinnes ſhall not proſper. Sometimes it ſignifies to forgiue, Pſal. 51.9. Hide thy face from my ſinnes.

But heere, hiding a mans ſelfe is as much as putting a mans ſelfe vnderunder ſhelter and protection. Such an hiding a mans ſelfe, as that hee may not bee hurt. And therefore theforeign *. Originall word comes of a Roote which both in the p. 61**Nam foreign Chaldaicè; foreign A… rabicè ſignificat non ſolum abſcondit velauit, &c. Verum etiam protexit, defendit.Chaldee and Arabian tongue, ſignifie to proteſt as well as to hide, to defend as well as to couer.

¶¶Doct.The thing which we hauehave to note from hence is this; That a prudent Chriſtian prouideth a ſhelter, and protection for himſelfe againſt the euill day when he ſees the times dangerous, and threatning ſome future Calamitie he ſeekes Sanctuary, to which when the euill commeth he may be take himſelfe, and in which he may be ſafe. This is that which Salomon makes good not onelyonly Prou. 27.12. where this text is repeated word for word, but alſo in the 28. Chapter,qqVerſ. 28. where he ſaith, When the wicked riſe, men hide themſelues, that is, when ſuch dangerous times be that either the Enemies of the truth doe riſe againſt the Godly, or euill men are raiſed to places of commaund, (a notable meane to bring iudgements vponupon a people.) then good men, wiſemen, ſeeke Protection for themſelues as carefully as they can. Noah tooke ſanctuary when the floud was comming, by preparing an Arke for the ſauing of himſelfe, and his familyrrGen. 6.22.7. Heb. 11.7.Gen 6:22Gen 6:7Heb 11:7 Lot ſought a ſhelter when Sodom was neere burningſſGen. 19.16.Gen 19:16. Memorable (to this purpoſe) are the Examples of Dauid, of Paul. The one was in danger of his life by the meanes of Saul, the other was in great hazzard by the lying in waight of the Iewes, and both of them, (like wiſemen) did hide themſelues, and ſeeke ſhelter by the vſe of thoſe meanes, which did ſerue Gods prouidence for their ſafetytt1 Sam. 20.5. Ch. 22.1. Ch. 23.14. Ch. 26.1. Act. 23.17.18.19. &c.1 Sam 20:5Acts 23:17Acts 23:18Acts 23:19.

**Vſe 1.And wherefore ſerueth this poynt, but firſt for our direction and inſtruction what to doe in the dayes of danger. And what muſt we doe? Not as did Ariſtippus a Phyloſopher, who,uuCum aliquan, do nauigaret, didiciſſet que nauem eſſe pyraticum, acceptî aurum numerat, & lapſun è manibus, iactauit in Mare. Laert. l. 2. c. 8. when he was in perill of his life in a Pyrates ſhip, tooke gold into his hand, told it, threw it, and let it fall into the Sea, thinking by that meanes to ſaue himſelfe. Not as Meton the Aſtronomer, who,xxforeign. Aelian. Var. hyſt l. 13. c. 12. to ſaue himſelfe from an imminent danger, fired the houſe wherein he dwelt; Nor as Dauid who fayned himſelfe mad before Achiſh King of Gath yy1 Sam. 21.13.1 Sam 21:13, when hee thought his life to bee in hazard. But like a prudent man, (who hath his witts about him, and Grace within him) we muſt hide our ſelues, betake our ſelues p. 62to ſome Refuge, ſome place of protection: that ſo, if the euill time, **Amos 5.13. V. 18.20.Amos 5:13and day of darkenes **Cant. 2.14.Song 2:14ſhould come, we may be found where Chriſt findes his Doue his Church, in the Clifts of the Rocke, in the Secret place of the Stayres **Zach. 5.4.Zech 5:4.

If any demand what this refuge, this ſhelter is. I anſwer, not Gorgeous chambers encloſed with walls of ſtone, with ſeilings of Cedar, for Gods wrath can weaken the ſtrongeſt houſe, and**Eccleſ. 7.12.Eccl 7:12 conſume the ſtones, and timber thereof; not iron Cheſts of earthly treaſures, or abundance of wealth and worldly poſſeſſions, for though (as the Preacher ſpeaketh) mony be a defence **Pro. 11.4.Prov 11:4: Yet riches auayle not in the day of wrath **foreignhe that flowes for the preſent, may eaſily be at a low ebbe in a moment**v. Aſter.; not honor, and dignitie, for that is a ſilly ſhelter which a man may hauehave to day and be without to morrow**Iom. de Oecon. …niq. p. 17. 18. foreign; not yet the fauour, and protection of great perſons, for fauour is Deceitfull hhPro. 31.30.Prov 31:30, and he, that makes that his truſt, leaneth vponupon a broken ſtaffe. What then? Heare Salomon reſolue you, The NAME of the Lord is a ſtrong Tower, the Righteous runne to it and is ſafe iiPro 18.10. Rules of direc…ion, how to …ide our ſeluesProv 18:10. The protection of the Almightie, the ſhaddow of the moſt high, is the ſhelter that we muſt ſeeke after.**The generall Rule. Now to the end that that may be our ſhelter, we muſt withdraw our ſelues, for there is no hiding without with-drawing ““Special rules …ubordinate to …he generall.. And becauſe withdrawing is an action, or motion: and eueryevery motion hath its twofold terme **Terminus A quo ad quid.Its