THE WISEMAN'S FORECAST AGAINST THE EVIL TIME.  
BY THOMAS BARNES. Preacher of the Word at St Margretts, in New-Fish-streete. LONDON.  
LONDON Printed by I. D. for Nathaniel Newberry and are to be sold at his Shop at the sign of the Star under St Peterschurch in Cornhill, and in Popes-head Alley. 1624.   

TO THE RIGHT WORSHIPFUL, Sir Francis Barrington, Knight, Baronet; Sr Thomas Eliot; Sr Nathaniel Barnardiston; Mr Roger Thornton, Esquire: the Author wisheth all blessings in this world, all bliss in the other, according to God's good will, and pleasure.  
OF 
a Creator omnium Deus, inter caetera, & super caetera quae creavit, RATIONALEM dignatus est illustrare naturam. Hug. Vict. de Ani. l. 2. c. 31. Tom. 2. 109.  all the things, which the Lord hath made in this Great World, MAN (Right Worshipful) is the most noble: for whose sake other creatures were 
b Propter quem, (viz. hominem) mundum ipsum, & universa, quaecunque sunt, Deus fecit. Lactan. de Diuin. raem. l. 7. c. 4. p. 214.  created; to whose feet the things below are 
c Psal. 8.6. Rursum caeteras res animantes, hominis causà esse factas, ex eo clarum est quòd homini seruiunt. Lactan. de Diu. Praem. l. 7. c. 14.  subjected. Of all the essentials, which MAN (the little world) doth consist of, the SOUL is the most excellent 
d Habet anima quandam propriam naturam, omnibus his, mundanae molis elementis excellentiorem. Hug. Vict. de Anim. l. 2. c. 12. : it is 
e Gen. 2.7.  infused by God, 
f Insufflavit enim, dictum est ad exprimendam operis dignitatem, ut agnosceretur aliquod eximium, quod eius ore prolatum est. Cassiod. de Anim. pag. 313.  which notes out the dignity of it: it 
g Animus est substantia quaedam rationis particeps, regendo corpori accommodata. Hugo. Vict. de Anim. l. 1. c. 1. Tom. 2. fol. 95.  hath command of the body, which notes out the authority of it: it is a work (as 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Hom. 46. p. 507.  One calls it) both Great, Divine, and Admirable. Of all the powers in the soul, none is comparable to the REASON. Of all the branches in the reasonable part, none is equal to the MIND, none excels the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est. Ne leuit●r INTELLECTIVAM animae substantiam perpendas, dilecte. Id. Hom. 26. p. 326.  Understanding. Of all the virtues in the mind, WISDOM gives the greatest light, Wisdom sways with chiefest might. Oh the breadth that Wisdom spanneth; Oh the length that Wisdom reacheth; Oh the height that Wisdom climbeth; Oh the depth that Wisdom gageth, when once it comes into a Soul, cleared by God's spirit, in some good measure, from those duskish clouds of Ignorance, and Error, with which before it was obscured 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Hom. 46 . Without this, how can men discern of things that differ 
l Phil. 1.10 ? How can they see what is good, and what is evil, and so exercise the power of their reason in ensuing the one, in eschewing the other 
m Idcircò data est homin● sapientia, v● cognitâ bonorum malorunque naturâ, & in appetendis bonis, & malis declinandis, vim suae rationis ex erceat. Lact. de Diu. Pra● l. 7. c. 4. ? When dangers are imminent, and coming against us, Wisdom foresees them, forecasteth against them: When troubles are incumbent, and lying upon us, it doth either remove them, or 
n Inter omnes rerum perturbatissimarun, intemperies, nos certos, tectosque conseruat. Serran. in Eccles. c. 7. p. 388.  preserve us in them. In a word, What walls are to Cities, what skins are to beasts, scales to fishes, feathers to birds, and shells to some creeping, and base creatures; the same is Wisdom to (
o Nam caeteris animalibus quia sapientia non data est; & munita indumentis naturalibus, & armata sunt: homini autem pro his omnibu●●uod erat prae●ipuum, rationem solam dedit; Itaque nudum, formavit, & 〈…〉, ut eum sapientiâ, & muntret, & tegeret. Lactan. de Diu. Praem. l. 7. c. 41. ●.  that naked-borne creature) MAN, even a covering, a 
p Eccles. 7.12.  defence: yea, Wisdom (saith Solomon) strengtheneth the wise, more than ten mighty men which are in the City 
q Ib. v. 19 . This excellency, this efficacy of Wisdom, I undertake to lay open (so fare as the Text gives leave, and the times require) in the ensuing Discourse. In the which (as the Searcher of all hearts knows) next to his own glory, I seek the good of two sorts; of prudent Christians, of improvident persons. The one I would not have despair, although the times frown: the other, I would not have secure, because the times frown. The one having wisdom, do I advise to use it; that they may foresee the plague, and hide themselves: The other wanting wisdom, do I persuade to seek it; least like fools they pass on, and be punished. Now, if either of these persons (through God's blessing) reap that good, which I intend, by these endeavours; I do not doubt, but (besides their praises in the first place returned to God for that blessing) they will send up some prayers for Your Worship's welfare, for suffering your Names to stand in the forefront of this Treatise, as a Countenance to the Matter; although scarce known to one of you, and well-deserving of none of you, be the Author. My boldness is much, I freely confess it; yea, overmuch, I crave pardon for it. Although I have joined so many of you together (because I hope you are united in the same bond of Religion) when each of your Names, is worthy to countenance some greater, some better Work, than this is, or any else, that my slender ability can afford; yet I beseech you, let the intimation o●●y desires, to be thankful to most of you, as I have great reason, to oblige myself to all of you, for this your Protection, plead excuse for my boldness. 
r 1 Thes. 5.23.  Now the very God of peace sanctify you throughout, and preserve your whole spirits, soul, and body, blameless, unto the coming of our Lord jesus Christ. A Petitioner for which, to the throne of grace, is he, who is  
At your Worship's service in the LORD; THOMAS BARNES.   

THE WISEMAN'S FORECAST AGAINST THE EVIL TIME.  Proverbs 22.3. 
The prudent man forseeth the evil, and hideth himself: but the simple pass on, and are punished.  
FOr me to begin with a large Discourse of this whole Book 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 have some little insight thereinto, cannot be ignorant that this Book hath God for the Author, Solomon for the Writer, Proverbs, or Divine Parables, for the Matter of the same.  
This Chapter (as 
a Piscator. Tituli rerum quae hoc capito proponuntur sunt isti, Fama, favour, etc.  One observeth) consisting of 29. verses, hath thirty several, and sundry Subjects handled in it: Every Subject hath a proper Proverb, most of which Proverbes are so handled, that very seldom doth one depend upon another.  

The parts of the Text.  This Text containeth a twofold Subject, and suitably consisteth, of two Proverbes. 
b Agit locus de prudentibus & providis, de simplicibus ru●sum, & improvidis. Peltanus in Pro. pag. 325. The Branches of the 1. part.  Here we have, first, a Provident man, and a Proverb concerning him; [The prudent man forseeth the evil, and hideth himself]: Here we have secondly, an Improvident man, and a Proverb concerning him [But the simple pass on, and are punished].  
Touching the Provident man, in the first Proverb, we may note two things, 

1. His Title.  
2. His Task.   Or if you will. His 

Style.  
Practice.    
His Title, or Style, [A prudent man]. His Task, or Practice [forseeth the evil, and hideth himself].  

1. Branch. Interpretation.  I begin with his Title [A prudent man]: or as some Bible's render [The Wiseman]: All's one in effect.  
The word in the Original is a Crafty, or Subtle man 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , coming of a 
¶ Gnarum, Astutam, vel callidum esse: Astutè, vel callidè agere.  word which signifies to be subtle, or to deal craftily. It is a 
c Metaphora a● nudis tracta, qui se huc, illuc vers●nt. Cartw. ad loc.  Metaphor borrowed from, naked persons, who turn themselves every way, sometimes to this side, sometimes to that. Me thinks the seventy Interpreters have rendered it well; 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A man meddling in every business, (that is to say) A man working towards any thing, any change, any state, any calamity 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sylburg. Etym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 651. , etc. As if the wise man here should intent such a man as hath his wits about him, or a person so politic, as that he knows what to do, and where to wind himself whatsoever betideth.  

* Doubt.  Now whether this prudent, or politic man here be taken in a good sense, or a bad, there is some doubt, because in the Hebrew Bible it is taken both ways. 
¶ Solution.  For the saluing whereof, howbeit, 
* Beda and such as follow him.  Some do take it in a bad sense, and would understand one that is 
f Pro versuto & versipelli  wickedly crafty; or (as the Apostle speaketh) wise to do evil 
g Rom. 16.19. , subtle to fancy every humour, a man for all companies, for all times, such as were some of the 
h Whom Hierom, Lyranus, and others mean here.  Rulers amongst the jews in the time of Christ, who were too crafty to profess themselves the Disciples of Christ; yet the very circumstances doth show, that 
i Piscat. Callidas In bonam partem Ianse●. Sicut Callidus in hoc loco & alibi in hoc libro in bonam accipi debet partem, Vise. Lavat. ad loc.  Those Interpreters hit more right, who take it in a good sense, for one that is religiously prudent, a godly Wiseman, politic according to piety. Doct. 1 Whence observe thus much; That 
* justus nempe est sapiens. Ber. in Cant. Ser. 63. fol. 184 H.  a good man is a wise man. A Christian is crafty. Not crafty as 
a Calliditas autem & astuti●, in mutis quoque animalibus sunt, vel cum insidiantur alijs, & dolo capiunt ut de voren●, vel cum i●sidias aliorum vario genere deludunt Lactant. de justit. l. 5. c. 18. circ. finem.  Bruits be; as the Serpent was, who beguiled Eve; not crafty as Cheaters be, to circumvent their brethren to their hurt, either in gaming, trading, buying, selling, or the like; for these are mischievously crafty; nor crafty as hypocrites be to beguil● men with a show of Religion, and indeed before God to be irreligious; for this is damnable craftiness; But innocently crafty, crafty in the best sense, holily prudent, and wise. Hence it is that in Scripture we shall find a Christian often adorned with the style of a Wiseman; especially in this Book of the Proverbes 
k Pro. 10.8.14. Ch. 17.2. Ch. 25.5. . To this purpose is that which Moses recordeth of joseph, 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 james) let him show out of a good conversation his works with meekness of wisdom 
l jam. 3.13. : as if he should have said; That man is a wise man, who doth wisely bring forth the fruits of Religion; And no marvel, for why: Reasons.  
First, Such an one is taught of God; But who, that is taught of God, is not wise?  
Secondly, Such an one is engrafted into Christ, and so Christ is made wisdom unto him 
m 1 Cor. 1.30. .  
Thirdly, the holy Ghost (whose office is to enlighten, to direct, and to endue with wisdom) dwelleth in his heart; it must therefore needs follow upon these grounds, that a pious man is a prudent man.  
Use 1 This point in the first Use doth meet full in the face with that horrible, and damnable sin of casting the aspersions of folly in the face of Religion, and the professors of the same. A sin too common amongst the sons of men 
* Semper enim contra virtutem insanit malitia. Chrys: in Gen. c. 6. Hom. 22. . In the Court he is accounted a fool that will not swill, swear, and go to a Play. In the Country he is reputed a fool that will not take liberty to rob God of his Sabbaths for his base pleasures and profits. In the City he is esteemed a fool that strains at a lie, at an oath, at a false gloss to make his deceitful wares go off hand, to beguile buyers withal, and that makes any scruple of Usury. Papists deem the children of God, Heretical fools; Profane ones, judge them Hypocritical fools: Civil ones, precise, and singular fools. Ah (my brethren) what miserable times do we live in? What uncharitable opinions? cankered affections, doth our age afford? that cannot beteame Religion itself the name of wisdom; nor such as favour, and savour of Religion, the title of Wise men 
* Prudentia non ●n foro, non in ●la●aeis, said in Ecclesia possitetur Ambros. de Virgin. l 3. Tom. 1. p. 99 ▪ I would fain know where heavenly Prudence is to be found on earth, if not in the 
n Prudentia non ●n foro, non in ●la●aeis, said 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 just, and religious, if he be not truly wise 
* Quomodo est ●n ●●s vera●us●itia ●n quibus non est vera ●a●enti●? A●g. Tom. 1. l. 4. contra julian c. 3 pag. 70. ? Who have a better insight into their estate of misery, into the means of their recovery, than the people of God have? Who have their wits better exercised 
p Heb. 5.14. , to discern of things that differ 
q Phil. 1.  than they? Who more cunning than they in making the best choices, and matches, in refusing the evil, and choosing the good, even (with David) selecting the way of truth 
r Ps 119.30. ? Who have a better forecast, for unmatchable honours, for durable treasures, and unspeakable pleasures than they? And are such one's fools? Where are men's eyes? What are men's judgements? Were they not fools themselves, had not malice against God, and enmity to the truth, blinded, besotted them; they could not choose but needs confess, that where such signs of wisdom be, there wisdom herself hath her seat. Let therefore all unrighteous, and irreligious ones (be they of the profaner, or civiller sort) learn to repute the Children of God wiser than they have done, and cease to befool them, or else (I tell them) as the Preaching of the Cross of Christ is to them that PERISH foolishness 
s 1 Cor. 1 18. ; that is, as the accounting of God's ordinance of Preaching a foolish thing is a mark of perishing▪ so the befooling of the members of Christ, (who are in this Text styled prudent,) is a fearful token of damnation. For saith Christ himself; Whosoever shall say to HIS brother (that is) to his neighbour, much more to Christ's brother, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THOU FOOL, shall be in danger of hell fire 
t Mat. 5.22. .  
Use 2 Secondly, Let the meditation of this point, keep you that are the Children of God, 
Encouragement to the godly against reproach.  from being discouraged at the befooling terms, wherewithal the Devil's Mimics, and the world's mock-gods, do abuse you. It may be, both your persons and profession are brought forth in Shows and Stageplays (where no Villainy is wanting 
u Nihil sermè vel criminum, vel flagitiorum e●t, quod in spectatulis non sit Sal. de Prou. l 6. ) and there by Satan's- Apes, and Agents exposed to derision; It may be, you are not admired, nor applauded of the men of the world (
* Impossibile enimest, ut qui a●gus an, et arctan virtutis viamambulat, & mandata sequitur Christ's, ab omnibus laudetu●, et in admirat●one sit. Chrys: in Gen. c 6. Hom. 22.  for it is impossible you should) but rather exploded and disgraced, as though you were the veriest fools that live, yet this need not much trouble you, much disquiet you; So long as the Lord accounts you wise; So long as He, (who knows you, both what you are, and what you do, who teacheth you from heaven, who hath made you partakers of the wisdom of Christ, who hath put his spirit (the spirit of wisdom) into your inward parts) so long as HE (I say) hath adorned you with this Title of Dou● like providence, of harmless policy; you for your parts are well enough: you have honour enough, you have renown enough, whatsoever the world thinks, or says of you. All their taunts with which they do befool you, cannot make a flaw in your Title, or be a blemish thereunto. Profit you they may by the use you may make of them, hurt you they cannot 
x Qu●d damni d●core, hinc nascitur viro, quod ab hominibus subsannatur, & irridetur, cum 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 malivolorum. Maxent. Dialog l. ●. c. 1. in Or●had 684 . 
y Praeocerpatio.  I know indeed, it is 
z Neque p●ruum est despicer● irri●emes, & oppr●br●mes, & salibus i●●●ssentes Chrys sup.  no ●asie matter (especially to flesh and blood) to brook, and set light by such taunts, such obloquys; Answ. Yet grace and 
* T●ntum virtatio rebur, ut cum imp●gnatur, hostibus fi●t potentior Idem ibid.  virtue hath that power and strength, that it can bear, and break through them all; and 
b Anima 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 ut umbras, & s●mnia. Chrysost. in Gen. Hom. 23.  a courageous heart, and valorous spirit, which looks at that Allseeing God, and expecteth praise from him alone, can easily despise the speeches of evil men; not weighing either their praises, or dispraises a rush, or an hair. Now we for our parts, profess ourselves to have grace, to be virtuous; oh be we then so courageous, as (with Noah, 
c At iustus ille viz Noa) non antum decem & vigints holiness, said & ●unium homi●um naturam, & tot myriades ●spexit: verimise enim erat ●nnes eos ridere ●prehendere, ●bsannare & ●bacchari, etc. Id. ibid.  that just one, who was not daunted at millions and myriads of reproaches) to beat down, and keep under all such fainting thoughts, and fearful conceits, as this consideration (that the world reputes us fools) may occasion in us. I am sure, 
d Dominus mi●ros vocat eos, ●ui propter hu●anam laud, ●irtutem n●gli●unt. Id. ib.  miserable would your case be, if for the shunning of this imputation, and for the gaining of man's applause, we should neglect holiness: Better it is a thousand times, to be accounted by the world fools for God's cause, then to have the wisdom of the world, then to be reputed wise in the world, and in the mean time to be fools in God's account, for being enemies unto him. I know ●his hath need of enforcing, because there are 
e Multi non fe●ntes convicia ominun viginti ●el decem, vel ●iam paucorū●pplantantur, & ruunt. Chry. 1 Gen c, 6. Iom. 22.  many (even in the profession of Christianity) whom a few such bug words do scare too much. But I must make haste to that which followeth.  

* The second Branch of the ●●rst part.  Forseeth the evil, and hideth himself.  

* The second Branch subdivided into two particulars  Here we have the Prudent man's task or Practice; in which consider, His 

Prevision,  
Provision,   or 

His foresight.  
The fruit of his foresight.    
The former in these words [forseeth the evil]. The latter in these, [And hideth himself].  

* The 1 particular in the Branch.  In the first of these, which must first be handled: two things offer themselves to our view, 

1. An act.  
2. The object of that act.    
The Act [Forseeth]. The object, or what he forseeth; [The evil].  
In the meaning I will join both together. And albeit, (because every Act is terminated, and limited by its object) the object might (and not inconueniently) be first opened, yet in regard of the order which the spirit of God here observeth, I will explain the words as they lie in the Text, the Act first, the Object last.  

Interpretation.  Forseeth]. The word is in the Original [Seethe] and so it is usually translated in other Languages, saving that the Septuagint do turn Seeth into 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Seeing, and Piscator (among the Latins) forseeth into 
§ Praevidens.  foreseeing; Both using a participle in stead of the Verb.  
Doubt. But may some demand, if in the Original it be (Seeth) why is it in our English Bibles translated (forseeth)? Answ. I answer, for 
* Explicationis ergò.  explications sake, to show what a kind of seeing the Hebrew intendeth in this Text. For, inasmuch as the word See; hath diverse constructions in the Book of God, as viz. signifying sometimes (properly) to take a view of some outward object with the eye of the body 
f Mat. 22.11. The King came in, to see the guests. ; sometimes metaphorically to understand 
g joh 9.41. Now you say we see. , with diligence to observe, and mark 
h Psal. 46.8. Come & see the works of God. , to receive a thing from God by prophetical revelation 
i Isa. 2.1. The Word which Isaiah saw. , to believe 
k joh. 6.40. This is the will of my Father, that everyone that Sees the Son. , sometimes to hear 
l Apoc. 1.12. I turned to see the voice that spoke. , sometimes to beware, 
m Apoc. 22.9. See thou do it not.  etc. Why may it not as well signify to foresee: especially too, sith there can be no sure believing, 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 mind. You have the Act explained.  
Now to the object [The evil]. It is well known that there is a 
n Malum 

Delicti.  
Supplicij.   Tertul.  two fold evil 

Of sin.  
Of punishment.    
If we should here understand the evil of sin, the meaning would be this, that a wise Christian foreseeth what may be to him an occasion of sin, that he may shun it. But leaving this; by evil here is meant the evil of punishment: For this meaning both the Septuagint will bear 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Malum ulciscens vel puniens , and Interpreters for the most part do give 
p As Vatablus, periculum. Piscator: Vidit ingruere res adversis. Lavat Ra●nah, a Ragnáh pascere, in malum sumitur, De pascere, arr●dere, frangere, affligere Dyonis ●arth●sianus Damnum . And this evil of punishment, some restrain to one thing, some to another: As 
q Peltan ad locum.  some to places of preferment, either in the Church, or Commonwealth, as if this should be the meaning 
r Prudentes expendentes quantum periculi positu● sit in magnis honoribus, amplis magistratibus, O●ulentis Sacerdotijs, etc. ; A crafty Christian weigheth with himself how great danger, or peril, is in great honours, in high places of command, in wealthy Priesthoods, and the like. Some 
s Cartw. ad loc.  other refer it (in part) to great and gross sins, as if the sense should be this; 
t Incommoda, ex ebrietate, adulterio, contentione, ambitione, longè prospicientes.  A prudent man forseeth what mischief comes by drunkenness, adulterio, contention, ambition, and such like sins. But (because of the Particle The, it being termed rather THE evil, then evil, or, An evil) I rather extend it to some eminent danger that a people may be in, to some notable judgement imminent, or hanging over a place: and so deliver the meaning in these terms:  

Paraphrase.  A person that is piously prudent seethe before hand, or forseeth eminent dangers, or calamities that may come upon a place, upon 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 judgements may hang over it.  
2. That a wise Christian may have a sight of that dange●, a foresight of those judgements. I strain not the Text for either of these points; therefore heavens-hand go along with us in handling the same.   
The former I will be the briefer in, because (howsoever it affordeth matter of use by itself) yet it is but an introduction into the latter; and the chiefest use which I shall put this branch of the Text unto, doth after a sort arise from both these Doctrines now propounded, as they are jointly considered.  
Well, let us begin with the first, and handle it so fare forth as it is useful of itself.  

* 1. Doct. From the 1. particular in the 2. Branch of the 1. part. Evils may hang over places where God hath his Church. The Lord's wrath may break out like fire, even in the house of JOSEPH. Amos. 5.6.  It is possible for some eminent evil, or judgement to hang over a place, to be coming upon a people where God hath his Church, where wise Christians are.  
If I should distinguish the judgements of God into three sorts, Eternal, Spiritual, and Temporal; I could demonstrate the truth of the point by each of them.  
First, that Eternal judgements (which are the shutting out of heaven, and the thrusting into hell) may hang over such a place (that is) over some in such a place; the horrible, and great sins that are there committed, do manifestly declare.  
Secondly, for Spiritual judgements, as namely, 1. A famine of the Word, which is an heavy plague. 2. General hardness of heart. 3. General defection from Religion, or falling away from God; which the Author to the Hebrews, calls a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  departing from the LIVING God 
u Heb. 3.12. , or God of life; A drawing back 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10.39.  to perdition: that such may hang over such a place, I could make good from the examples of the Israelites; Amongst them good men were, yet the judgement of a spiritual famine and declining from God, which came to pass in jeroboams time, did even hang over the heads of the ten Tribes, in the latter end of salomon's reign, when his wives and Concubines drew him to Idolatry 
“ 1 Kin. Compare 11. Ch. with the 12. : as likewise by the example of the 
* In the book of Exodus.  Egyptians, and others. But these Eternal, and Spiritual judgements I pass over, and choose to insist on the Temporal, as more specially intended by the holy Ghost in this place.  
Now that some such temporal judgements may be coming against a people, whom God's Children live amongst, it is very evident by many testimonies. What an evil hung over the Men of the old world, amongst whom Noah lived 
* Gen. 6. ? over the Sodomites, amongst whom Lot was 
x Ch. 19 ? over Egypt, and the Countries round about, where joseph, jacob, and the Patriarches lived 
y Gen 41.25.26 etc. ? What shall I speak of the famines 
z 2 King. 6.25. Lam. 4.9.10. , pestilences 
a Num. 14.12. 2 Sam. 24.15. 2 Chron. 7.13. jer. 21.6. Ezek. 14.21. , invasions by the enemies 
b jere. 32.24. Ezek. 38.22. Ezek. 11.3. Ch. 39.33. 2 Chro. 6.36. , captivities, and the like, so often mentioned in sacred Writ, that were imminent over the people of the jews? For in that such mischiefs fell upon them, of necessity they did hang over them ere they came. All the threatenings of grievous plagues against that people, wheresoever you meet with them in the writings of the Prophets (great or small) you may well refer to this point, as unanswerable proofs of the same. There is never a Chapter in the Lamentations of jeremy, but you shall meet with some such sentence as this; JUDAH is gone into Captivity 
c Lam. 1.3. ; the ways of ZION do mourn; all HER gates are desolate, HER Priests sigh 
d Vers. 4. ; How hath the Lord covered the daughter of ZION with a Cloud in his anger, and cast to the earth the beauty of ISRAEL 
e Ch. 2.2. . The punishment of the iniquity of the daughter of MY PEOPLE, is greater than the punishment of the sin of Sodom 
f Chap. 4.6. : The Mountain of ZION is desolate, the Foxes walk upon it 
g Lam. 5.18. . Now in what place of the world were there better people then in judah, then in Zion? It was the place where God himself did delight to dwell 
h Psal. 9.12.68.17.132.14. 1 Kin. 6.13. : yet misery came upon them; and therefore it did hang over them.  
Reason. Neither is this any groundless Doctrine: for why, God may be greatly provoked by such a people, and so may come to loathe them, and abhor them, as he was provoked by the tongues, and doings of the old Israelites 
i Isa. 3.8. ; and did abhor the excellency of jacob 
k Amos. 6.8. . But a people which provoke God to anger, and whom the Lord abhorreth, heavy plagues may hang over; Ergo, etc.  
Use. How justly doth this reprove a number of jesting, and careless people amongst us, who, when they hear tell of the evil day, and that it is possible for our Land, for our Kingdom to be punished, to be plagued with some grievous scourge, or other, by the Almighty, they flout in the sleeve as at some scurilous, and ridiculous tale; much like the last-dayes Rebels, that Peter speaks of; Where is the promise of his coming 
l 2 Pet. 3.3. ; taking after the sons in Law of Lot, unto whom (when he told them of the destruction of Sodom) he seemed to mock 
m Gen. 19.14. : as though this were a matter to be jested at, to be laughed at. I trow the Lord hath begun with us already, if we could, yea, if we would see it. It is true (I confess) our Land may be called the very excellency of jacob 
n Amos. 6.8. : of all places in Christendom, none in privileges (especially in that 
* Magna illa praerogativa dominica religionis. Salu. de Pro. l. 8. p. 271.  great privilege of true Religion) have gone beyond us; in the abundance of heavenly wisdom, in the plenty of holy wise Christians, most Countries come behind us, yet the point in hand, intimateth that plagues may hang over places where Religion, and religous ones be: Is it then a sufficient cause of derision to say, judgements may be approaching OUR kingdom? Four years ago the Lord had a wise, and understanding people in the Palatinate, yet the evil which hath since befallen it, was even at that time imminent over it. Well, THERE judgement is begun 
o 1 Pet. 4.17. , where it will stay, God knoweth. Can WE only look to escape ? Were the natural branches not spared 
p Rom. 11.21. , and is it impossible for US, a part of the wild Olive to be spoilt? Had not God's mercy been Our Rampart 
q Mal. 3.8. , we had been consumed ere this time. Cannot God be possibly provoked amongst Us? Is it not possible for him to abhor, and loathe Us? I doubt not but (ere I have done) I shall too manifestly declare, that it is passed the peradventure, or, it may be; and come to this, that God IS provoked amongst us, IS most strongly incited to detest us. Wherefore, cease thy mocking, (whosoever thou art) and this careless putting away the evil day from before thine eyes, lest as now the Word of reproof meets with thee, so the day of vengeance over-takee thee like a snare, or a thief in the night, ere thou art ware.  

* 2. Doct. From the 1. particular in the 2. Branch of the first part. God's children have a foresight of misery ensuing.  I come now to a second Doctrine, which is that I would be at; That when any grievous calamity is approaching, God's Children have some foresight of it. Prudent Christians foresee the plague. What everlasting miseries may light upon themselves without prevention by repentance, they foresee, when the Lord first opens their eyes to see what their estate by nature is. What likelihoodes of spiritual judgements to fall upon them, they suspect, and fear sometimes, their many complaints of the remainder of hardness, unbelief, coldness of zeal, and love, etc. in themselves, do declare. But to ratify the Doctrine in these particulars, is not to our purpose. That they have some foreknowledge of some common evil that may be coming against the places where they live, it is very plain.  

§ A caution. Lest the ensuing proofs of this point should seem impertinent, I refer thee (Reader) to the Objection in the 3. Use of this Doctrine, and to the answer of the same. Pag. 15.  Noah foresaw the drowning of the old world 
r Gen. 6.13. Heb. 11.7. . Abraham and Lot foresaw the burning of Sodom 
s Gen. 18.20. Ch. 19.13. . joseph foresaw the seven years famine that came upon Egypt in his time, and upon the Country's round about it 
t Gen. 11.30.31. . After josephs' time the ten great plagues (of turning the waters into blood 
u Exod. 7.17. , of frogs 
* Ch. 8.2. , lice 
x Ch. 8.16. , flies 
y Vers. 21. , of the murrain upon the bodies of beasts 
z Chap. 9.3. , of botches and blains upon the bodies of men 
a Vers. 8. , of the hail 
b Vers. 18. , locusts 
c Ch. 10.4. , darkness 
d Vers. 21. , and death of the first borne 
e Ch. 11.4. ) which fell upon the same kingdom, were all foreseen, & foreknown by Moses, and Aaron, the servants of the Lord, as the Story doth plentifully relate. I omit the foresight of particular plagues upon particular persons, (as Samuell's, of the renting of Saules Kingdom out of Saules hand 
f 1 Sa. 13.14. Ch. 15.23. , and Michaiah's, of Ahabs perishing at Ramoth Gilead 
g 1 Kin 22.19. 25.28. verses. ); had not most of the Prophets (great and small) visions, and praevisions of the great miseries, which both in, & after their times the people of the jews met withal. Christ had a knowledge himself, and gave his Disciples a foreknowledge of the destruction of jerusalem 
h Mat. 24. . Agabus foresaw that great and general dearth throughout all the world, which came to pass in the days of Claudius Caesar 
i Act. 11.28. . But how fare go I? I stay myself, for fear of burdening your memories with multitude of authorities.  
Reasons. 1 Will you have the Reasons of it?  
First, Christians are in favour with God, therefore some way or other he gives them some foresight of the plague. Shall I (saith the Lord) hide from Abraham what I mind to do 
k Gen. 18.17. ? From Abraham? Whom I have admitted into my favour; with whom I have made 
l Gen. 17.2. , and will establish 
m Vers. 7.  my covenant! It is said of Noah, first that he found grace in the eyes of the Lord 
n Gen. 6.8. , and then the Lord gave him forewarning of the Flood 
o Vers. 13. .  
Reasons. 2 Secondly, the Lord knows that his Children will make some good use of foreseen dangers, to his glory, and the Churches good; He knows that either with Abraham they will command their children, and household to keep the way of the Lord 
p Gen. 18. compare the 17. & 19 verses. ; or with Noah they will Preach the Righteousness and judgements of the Lord, to convince the world 
q Heb. 11.7. ; or with Esther they will hazard their goods and lives for the safety of the Church, or seek an hiding place for themselves, and them that belong unto them. Some such or like Use, 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 Almighty, they do so foresee the evil as they do. 
A Simile.  What father will not put a Talon into such a child's hand, as will husband that Talon to the father's credit, his own profit, and the public good of the whole Family?  
Use. 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 
r Cant. 4.2. ; But THIS Doctrine amongst them all is most fruitful, so many are the Uses that it affordeth. Which (for brevity's sake) I will make but Three.  
The first whereof is for trial, whether we be truly wise, 
1. Exhortation.  yea, or no. Every carnal and unregenerate man is wise in his own conceit: and where is the man, or woman almost, that is not piously prudent, not wisely religious, if all may be their own judges? But man's own judgement (being naturally corrupted by self-love) is a leaden Rule, a false glass to see what a man is indeed: therefore whether we be truly wise indeed, yea, or no, we must go to some certainer Rules; amongst these Rules, this point affordeth one. A wise man forseeth the plague. Tell me now: Dost thou when evils, when great evils are approaching, foresee the same; yea, foresee them to some purpose, to make some holy, and godly Use of this foresight? Are thy eyes where the Preacher saith a Wiseman's eyes should be, in thy head 
s Eccles. 2.14. ? Canst thou (like the man which climbed the watch-Tower in jezreell, that said I see a troop, a company 
t 2 Kin. 9.17. ) say, I see a trouble, I see a calamity when it is drawing near? and canst thou be so affected with it, as a true Christian usually is, and aught to be? a wise one thou art, even that prudent one which the spirit here speaks off. But if otherwise, no true wisdom hast thou, a bundle of folly 
* Pro. 22.15. , and impiety is bound up in thy heart: and before I conclude this Text, I shall speak something to the terror of thee, and all such as thou art.  
Use 2 Secondly, here is comfort to the Children of God: Evils shall not suddenly surprise them, soule-hurting mischiefs shall not fall on them ere they are ware, or have warning of the same. If God means to drown the world, a Righteous Noah shall foreknow it; if he minds judah shall into Captivity, an upright Ezekiah shall be acquainted with it 
u Isa. 39.6. : if Haman plotteth the jews ruin, Mordecai and Esther shall come to understand it 
* Esth. 4. : if Paul's enemies vow to dispatch him, a little Lad shall reveal it unto him 
x Act. 23.16. : if Popish powder-mongers plot treason against England, all the devices in the Devil's shop, in the Pope's cell, shall not hinder England from the knowledge of it, only, if she will know it. So that whatsoever judgement the Lord in justice intendeth: whatsoever mischief man in malice inventeth, wise and good people have right to foreknow it. What a privilege is this oh Christian, that thou hast part in? I tell thee, when thou hast grace to foresee: it is a sign, that the Lord hath not only wrought prudence in thee, but also that his good providence is wakeful for thee; it is a comfortable evidence that thou art one of those, who shall either prevail with him to divert the plague, or else have a shelter, and find a sanctuary from the dint of the plague, under his own wing. Now when God's providence watcheth over a man, when heavenly wisdom is wrought in a man, and both these for that man's good, there is double cause of comfort, and consolation.  

* Use 3. Exhortation.  Thirdly, this serves for Exhortation. Do the prudent foresee the plague? is it 
y Illud 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.  wisdom to foreknow dangers; that a man may know how to behave himself whatsoever happeneth? Then be we persuaded to be so prudent, as in times of great danger to take notice of them, and foresee the judgements that are approaching, when indeed they are at hand. Shall our eyes like 
z Stultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fools eyes be in our heels? No; let them stand where the Wiseman's do, in our heads. The speech of the Prophet comes to mind; Though ISRAEL play the Harlot, yet let not JUDAH offend 
a Hos 4.15. ; I allude to it; Though carnal Gospelers; and careless Atheists will not foresee, yet let them that profess themselves wisdoms followers, and Christ's Disciples, be wiser. Oh, if such be sightles, careless, and fearless, how look they to be covered 
* Prudens si fueris & futura prospicies te ipsum ita praeparabis ut in die malo regumentum invenies. Marul. Spal Evang. l. 2. c. 1. 136.  IN the evil day, or preserved FROM the evil day, more than the unwiser, and profaner sort? Esay and Habakuk, two wise and worthy Prophets, ran up, and resolved to stand on their watch Tower 
b Isa. 21.8. Habak. 2.1. , that, if any calamity, at any time were acomming, they might both foresee it themselves, and forespeak of it to others; let us do as they did, hereby we may keep hurt from ourselves, and be instruments of no small good unto others.  
Object. But (may some perhaps Object) Esay, Habakuk, and other holy men of God did in former times foresee future plagues by special revelation from God; Such revelations are now ceased, therefore you seem to impose upon us a duty, not only hard, and difficult, but also impossible, when you persuade us to foresee the plague.  
Answ. I answer. Albeit, the gift of immediate revelation 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 Prophecy, What the evil is that shall come, yet he may warrantably gather, by some courses which he may take, that some great evil may come, yea (if it be not prevented) will come upon the place where he liveth.  

* Quest. The Answer, which containeth in it Rules of direction to further a man in the foresight of future judgements, 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 Flood) by the Stars 
c Berosus cited by Coop. in his Chron. fol. 5. , though I know blazing Stars have portended ensuing miseries 
d Witness the troubles that have happened beyond the Seas since the last blazing Star that was seen in our Climate. : but by these means.  

* 1. Rule.  The first is, to be throughly persuaded of the truth of the former Doctrine; That it is possible for God's judgements to hang over places, where God hath his people. We must be sound rooted in the persuasion of this. For if a man thinks this to be false Doctrine, and (like those mockers before reproved) laugheth rather at it, then yields credit unto it, judgements innumerable, and punishments unmatchable, may be near the place where he hath his abode, and he never suspect them, nor dream of them. What was it, but partly this, that hindered the old world from foreseeing the Flood, 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 pass, that they could not take notice of the great danger they were in. Were it not that there are numbers in our Land, who think Ministers to mock, when they speak of an ensuing plague, they would not be so sightles of the danger this Nation is in, nor so fearless, and foresightles of the evils that in all likelihood are not fare off.  

2. Rule. Prayer for foresight.  Secondly, because it is God that must give us this foresight, therefore let us entreat him to open our eyes, that we may see, let us beseech him that he would not suffer the love of honours, pleasures, or profits, to arise as a mist betwixt our eyes, and approaching evils, to keep us from beholding the same.  

3. Rule. Abhor flattery.  Thirdly, we must not 
* Prospiciendun est ne adulantibus apperiamus aurem. Ambro. Offa l. 1. c. 27. Tom. 1. pag. 27.  love to be flattered. Parasites, and Clawbacks, that cry nothing but peace, peace, must not be in request with us. It is said of our Saviour, that the clay which he tempered with his spittle on the ground, did open the eyes of the blind man 
“ joh. 9.6.7. ; but the vntempered mortar 
* Ezek 22.28.  which these Sycophants daub with, worketh a contrary effect, puts out the eye of previdence, and hindereth men from seeing that which otherwise they might foresee. Ahab might have foreseen his ruin at Ramoth Gilead 
e 2 Kin. 22.37. , and jezabel, her shameful destruction by the walls of jezreell 
f 2 King. 9.33. , had it not been for their fawning and flattering Prophets. Of such flatterers therefore let us beware, as we love to have a foresight of dangers, and safety from dangers.  

4. Rule. Observe the signs foregoing a plague.  Fourthly, and lastly, if we would foresee the plague, we must observe the signs that have prognosticated plagues in the holy Scriptures, and try how near those signs are paralleled by our Land in these days. And herein give me leave to be something large, because that this is the principal rule of all the rest.  
To let pass particular plagues upon particular persons: (though we will not altogether reject their examples as we meet with them). We may find in Scripture many remarkable judgements upon whole multitudes of people; as upon the Moabites, Ammonites, Amalckites, Canaanites, Philistines, &c: But amongst the rest of the general judgements, these as most eminent; The drowning of the old world; The destruction of Sodom; The overthrow of the Egyptians in the red Sea; The bondage of the Israelites in Babylon before Christ; The desolation of the jews and jerusalem after Christ. And either of all of these, or of most of these, 
Signs of general judgements.  you shall find these foregoing Signs.  
First, (as the very ringleader of the rest) most monstrous ingratitude, and horrible unthankfulness 
1. Unthankfulness.  for God's favours. Men (saith Moses began to multiply upon the face of the earth 
g Gen. 6.1. , that is, God was so merciful unto mankind, as to increase their number, for the mutual comfort, and communion one with another: and this his kindness did mankind requite with disobedience, and rebellion 
h As it followeth in that Chapter. , and after this came the Flood, and swept them away 
i Gen. 7.21. . The Lord in the midst of justice shown mercy to Pharaoh: for, at the request of Moses, He sometimes mitigated, sometimes removed the plagues he sent upon Egypt; yet Pharaoh continued unthankful, yea, in so high a degree unthankful, 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 unthankfulness of the Israelites, was one thing that did provoke the Lord to threaten Captivity against them, and in due time, to send the Babylonians upon them, who led them prisoners into a strange Land 
k Compare Isa. 2. with the 7. Hos 2.8.9.10. with sundry other places. ? So GOOD was our Saviour Christ to the people of the jews, that he would be borne of their line, and in their land, he lived amongst them, he Preached, wrought most of his mighty works amongst them, yet they dealt most ungratefully, most unthankfully with him, and then an heavy judgement must needs follow, even the subversion of their City, the dispersion of their nation, like a company of vagabonds, into all parts of the earth.  
Secondly, general corruption 
2. Sign. General corruption in all sorts. See jer. 23.10.11 1●.  in the manners of people, doth forego some general destruction. I will punish the world, (mark, not one, or two, or few, but the world) for their EVIL, saith the Lord 
l Isa. 13.11. . When ALL flesh had corrupted his way upon earth, THAN God said, I will destroy the earth 
m Gen. 6.12.13. Deus ob malitiae nimietatem, sententiam tulit, quid universali perditione humanum genus sit puniendum. Chrysost in Gen. c. 6. Hom. 22. . The 
* Quia enim ho●ines qui tantā●uitatem ●nha●itabant multos ●npietatis fruc●us protulerunt ●lcirco (inquit) ●ot inutiles fruc●us terra faciam, ●t et llis aboliis, perpetuum si ●onumentū se●uentibus gene●ationibus; om●es docens quam. ●ta fuerit inha●itantium ma●itia. Chrys: in Gen cap. 19 Hom. 42 ad ●alcem.  Inhabitants of Sodom brought forth MANY fruits of ungodliness, and upon THIS did the Lord consume them, and make the very ground barren, as a monument of their great wickedness to after ages. The like thing, the Prophet Esay noteth concerning the people of Israel. He telleth them in the name of the Lord, that 
o Isa. 1.7.8.  their whole country was desolate (that is, should certainly be desolate) their Cities burnt with fire, their Land overthrown, and devoured by strangers; the daughter of Zion left as a cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a besieged City. But what went before this great misery? Even general overspreading iniquity 
p See. v. 4. 6. Gentem pecca●ricem appellat quod tota pectatis sit dedita. Arcul. in Isa. pag. 19 : The whole Nation was sinful, a people laden with iniquity, a seed of evil doers; from the crown of the head to the sole of the foot, there was no soundness, but wounds, and bruises, and putrifying sores. The manners of 
* Placet mihi illegoria, caput id est princeps, cor id est sapientes, et reliquam corporis partem usque ad plantas id est plebem, etc. Luther in Isa. c. 1. p. 27.  all sorts, from the high to the low, from the Princes to the people, were depraved, and this did presage those general hardships, which that people did endure at the hands of their enemies.  

§ 3. Sign. Contempt of the Word.  A third sign of future evil, hath been Contempt of the Word 
q Adversus Evangelij irrisores indignatio desaeviet. 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. . We have a pregnant example for this in the last of the Chronicles. When Zedekiah, his Nobles, Priests, and People were grown to that lewd, and forlorn pass, as to make a mock at the messengers of the Lord of hosts, and despise the Word which they Preached, then into Babylon, unto bondage they must, there was no remedy 
r 2 Chr. 36.12.16.17.18.19.20 . To the very same purpose is that Prophecy in jeremy; Because ye have not heard my words, behold, I will send, and take all the families of the north (saith the Lord) and Nabuchadnezzar 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 utterly destroy them, and make them an astonishment, an hissing, and a perpetual desolation 
s jer. 25.8 9.10.11. see jer. 22.21.22. . I will bring evil upon this people, even the fruits of their thoughts, because they have not harkened to my words, nor to my Law, but rejected it. jere. 6.19.  
Fourthly, it is a sign that some general judgement is at hand, when the offers of grace 
4. Sign. Rejecting the offers of grace.  are rejected by the greatest number of people. This foreran jerusalems' ruin, as appeareth by Christ his own complaint; Oh jerusalem, jerusalem, how oft would I have gathered thee together, as an hen gathereth her chickens under her wings (how oft have I freely made most large and bountiful offers of grace unto thee) but ye would not, Behold, THEREFORE your habitation is left unto you desolate 
t Mat. 23.37. Luk. 13.34.35 .  
Fiftly, as the rejecting of mercies offered, so the abusing of mercies received, (as namely, the patience, 
5. Sign. Abuse of God's goodness and patience.  and bounty of God) presageth some ruin. When the Lord had, with great patience borne with the people of the old world an hundred and twenty years, and yet they would not repent, than he threatened to destroy them, and (accordingly) did destroy them from off the face of the earth 
u Gen. 6.3.7. . When as Israel did prepare for Baal (that is, abuse to the serving of Baal) the corn, wine, oil, silver, and gold, which the Lord had multiplied, and bestowed abundantly upon her, THAN he threatened not only to take away those his blessings from her, but also to Visit upon her the days of Baallm 
* Hos. 2.8.13. ; to inflict upon her some great, and grievous punishments, in stead of the good things that she formerly enjoyed.  
A sixth sign is covetousness, oppression, and violence. 
6. Sign. Covetousness with her two handmaids, Oppression & Violence. Quam multorum malorum causa sit immodica cupiditas quis explicet? M●rul. Evang. l. 4. c. 49.  The Prophet jeremy speaking to Shallum, the King of judah, & under his name including the rest of the jews, saith thus; Thine eyes, and thy heart, are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence to do it 
x jer. 22.17. : and after he adds; 
y Vers. 2.  The Wind shall eat up all thy pastures, and thy lovers shall go into Captivity, surely then shalt thou be ashamed and confounded for all thy wickedness. The earth is filled with VIOLENCE by them (said God to Noah) and I will destroy them with the earth 
z Gen. 6.13. . This is that also which the Prophet Ezekiell points at; The people of the Land have used oppression, and exercised robbery, and have vexed the poor and needy, yea, they have oppressed the stranger wrongfully; THEREFORE have I poured out mine indignation upon them, I have consumed them, with the fire of my wrath 
a Ezek. 21.29.31. . The Scribes, & Pharises, devoured widows houses, and afterward desolation came upon them. No certainer sign of ensuing plagues then this damnable kind of unrighteousness, covetousness, and oppression. I will stretch out my hand upon the inhabitants of the Land, saith the Lord: For from the least of them, even to the greatest, every one is given to covetousness 
b jer. 6.12.13. .  
In the 7. place. Pride 
7. Sign. General Pride.  goes before destruction, and haughtiness of mind before a fall 
* Pro 16.18. Ch. 18.12. . The day of the Lord (saith the Prophet) shall be upon every one that is proud, and lofty, and lifted up 
c Isa 2.12. . This was one of the sins which procured, and prognosticated the overthrow of Sodom 
d Ezek. 16.49. . Because the daughters of Zion (saith Esay) are HAUGHTY, and walk with stretched forth necks, etc. Her gates shall lament, and mourn; and she being desolate shall sit upon the ground 
e Isa. 3.16.26. . It was pride (as one observeth, who wrote about an 
* Anno 1519.  hundreth year since) which gave the Turks advantage against the Christians, so that they inhabited their Villages, Towns, and Provinces, defiled their Temples, and places of worship, carried their bodies to prison, took their beasts for a prey, and exercised all manner of villainy, and cruelty against them 
f utinam non de nobis ista (viz. loca Isa. 13.11. & Eze. 7.24.) exponi queant, quorum, infideles Tu●ci, viros, oppida, provincias occuparunt, arras, focosquè propha●antes, nullo die ●essant in reliqua Christianorum regna debachari, captivos 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. . Insomuch that whosoever thinketh to escape imminent judgements, and yet continues in pride, is greatly deceived, and like to undergo some more horrible misery 
g Caeterum siquis hanc quam imminere cernimus calamitatem effugerit, & tamen superbiasese efferre non desieru, nequaquam illâ multò horribiliorem erumnam effugiet Id ibid. .  

* 8. Sign, Carnal security.  Eightly, Like as 
h Diu vivere nequeunt, qui multo se●● o dediti Marcent: tument vultus lurido colore infecti, putrescentiaque viscera repentè ingruens invalitudo dissoluere festinat. Marul. Spal. Evang l. 2. c 7 p. 80.  extraordinary and immoderate sleep pines the body, and presageth death; so carnal security in the body of a people, doth ever 
“ Cum pacem, & securitatem dicant, tunc repentina eis imminet pernicies. Chrys in Mat. c. 24. Hom. 78.  prognosticate some weakening, some wasting to that body, by some plague that may come upon it. So much doth the Prophet Amos tell us; Woe to them that are at ease in Zion, that put away the evil day fare from them, they shall be led captive with the first that go captive 
i Amos. 6.1.3 7. . All the sinners of my people shall dye by the sword, which say the evil shall not overtake us, nor prevent us 
k Amos. 9.10 . So much also doth Zephanie tell us off; They are settled upon their lees, they say in their hearts, Tush, the Lord will neither do good, nor evil; THEREFORE their goods shall become a booty, and their houses a desolation 
l Zeph 1.12.13. . Our Saviour tells his Disciples, that when that generation of Vipers, the malicious, and obstinate jews, should be like the people of the old world in the days of Noah, marrying, and merry-making, and so secure as not once to dream of their destruction, then should their destruction be nearest at hand 
m Mat 24.38.39. . This is one of the signs, which goes before the ruin of the Romish Babylon; She saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow, THEREFORE shall her plagues come 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in one day 
n Apoc. 18.7.8 . Yea (as it is in the tenth verse) in 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V 10.  one hour. That is, when she shall be most secure, then shall her plagues be most sudden, and sure: when she thinks herself safest, then shall she be unawares surprised; even as Babylon once was by Cyrus, who invaded it in a night, when it did least think of its own invasion 
o Non longâ obsidione regnum premetur, sed subitò capietur quia erit secura (sicut Cyrus Babylonem securam una nocte invasi) a socijs deserta etc. Paraus in Apoc. col 984. . There is no want of examples in holy Scripture, to show, that the end and issue of sloth and carnal security, hath usually been evil and unhappy 
p Nec 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 Scripture 
q Psal. 88 Isa. 13. jer. 9 9 , when he comes to judge or punish a place for sin, is said to visit that place; because he is wont to strike when men are most secure, and do 
r In malam partem d●citu● Deus visitare, cum peccata quae diu dissimu●●uerat, INEXPECTATO fl●gello ulciscitur. Zanch de Redem. part. 1. l. ●. Tom. 4. col. 371.  least suspect his stroke. His visiting, notes out a sudden plaguing of a people when they are secure. No sin doth more provoke him to smite then security doth.  

* 9 Sign. Luxury.  Ninthly, 
s ●n●è aspice latè florentes quondam, luxus, quas, verterit urbes Sillius Bell pun●o l. 15.  Luxury, riot, and wantonness, have gone before some general calamity. This sin went before the destruction of the old world. The sons of God saw (that is, with a lustful eye) the daughters of men, and took them to wives 
t Gen. 6.2. , mingled themselves together, and so 
u Viri magno stupro amoris, et fornicationis, & istorum mulieres collapsae sunt, et in omnibus fornicationis erat confusio magna. Metho. Rev. in Orthodox. pag 388.  committed great filthiness one with another: and immediately after, came the flood to scour this filth from the face of the earth 
* Gen. 7.22. . Did not this also precede the burning of Sodom? Questionless it did. Sodom did burn (as 
“ Salu. de Gub. Dei. l. 7. 240. Sicut Aetna intestinis quibusdam naturae feventibus ardoribus, sic ILLA, abominandis iugiter fornicationum ignibus aestuavit.  one saith of Africa) Aetna-like with the fire of fornication, and the Lord did burn IT with the fire of Desolation. The inhabitants of that City (as the same Author writes of the Carthaginians 
x Foetebant, ut ita dixerin, cuncti urbis illius ciues cano libidinis, spurcum sibimetipsis mutuae impudicitiae nidorem 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 stink with the filthiness of lust, breathing forth the noisome savour of uncleanness, and the Lord punished them with the stinking flame of Brimstone from heaven 
y Int. Cur sulphureo igne puniebantur? Resp. ut putidissimus libidinis ardor putidissimo flammarum ardore puniretur. Albin. Quaest. in Genes. in Orthodox p. 1073. . Their gluttony provoked them to incontinency, and the Lord did then incontinently with fire and Brimstone together, extinguish and consume them for ever 
z Gula Sodomitas, & Gomorrhaeos' priùs in nefandos egit concubitus, DEINDE igne, & sulphur de Caelo pluente extinxit. Marul. Spalat. Evang. l. 4. cap. 22. . It was the drunkenness of judah, and Ephraim, which made the Lord threaten judgement against them, and execute judgement upon them 
a Isa. 5.11.12.13. item Chap. 28.1.2. . To this purpose is that of Amos; They lie upon beds of ivory, and stretch themselves upon their Couches, they eat the Lambs of the flock, and the Calves out of the midst of the Stall, they chant to the sound of the Viol, and invent to themselves instruments of music: they drink wine in bowls, and anoint themselves with the chief ointments: THEREFORE shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed 
b Amos. 6.4.5.6.7. . It was the effeminate wantonness of Semiramis, a Man-woman 
c Simulat sepro uxore Nini, filium, pro faemina puerum: sic primis initijs sexum mentita puer esse credita est. justin. Hist. lib. 1. pag. 4. 5. , of Sardanapalus a Woman-man 
d Vir muliere corruptior: Medis praepositus nomine Arbactus invenit eum inter scortorum greges purpuram colo nentem; & muliebri habitu cum mollitiâ corporis, & oculorum lasciviâ omnes feminas anteire, pensa inter virgines partientem. Id ibid. , which did occasion not only their own destruction 
e Cum Semiramis concubitum filij petisset ab eodem interfecta est. Id. ibid. ; 
f Bellum Sardanapalo infertur etc. Victus, in Regiam se recipit, & extructâ incensaque pyra, & see, & divitias suas in incendium mittit. Iust. hist. l. 1. p. 6.  but also the translation of the Empire from their posterity unto strangers, from the Assyrians to the Medes 
g Interfector eius Arbachus qui praefectus Medorum fuerat, Is imperium ab Assyrijs ad Medos transsert. Id. ibid. . It was this foul sin also that 
h Et sic gens industria quondam potens & strenua manu effeminatâ, mollicie, luxuriâque virtutem pristinam perdidit, et quos ante Cyrum invictos bella praestiterant, in luxuriam lapsos otium ac defidia superavit. Just hist. l. 1. c. 10.  weakened the Lydians, a valorous and victorious people before, and subjected their necks to the yoke of Cyrus, Monarch of Persia. I am persuaded (albeit, God doth afflict his Church for his own glory, and its good, and tribulation is the portion of God's people in this life) yet, that the wasting of the Church, and the troubles in Germany at this day 
* Anno 1623. , have been occasioned, in part, by that abundance of intemperancy, and riot, which, (as by the complaints of the late learned ones amongst them, in their writings doth appear 
i Germani cunctos possunt perferre labores, oh utinam possint tam bene ferre sitim. Dithmars'. System. Eth. l. 3 p. 174. Germanorum bibatitas apud alias gentes hodiè ante cuncta nobilitatur, atque inter miracula celebratur, cum singuli quaternos quartarios uno prandio hauriunt, & hodiè rasa potoria cernuntur quae plus quam duas choas capiunt, quibus hospites, & externos liberalissimè invitant & proluunt. ac nullus hoc tempore est, qui luxuriósas, et profusas mensas non struat, quique coquos, ganeaeque artifices peritissime cibos condientes, & patrimonia mergentes non quaerat quam vitae intemperantiam apud Christianos maximè debacchari memoriâ nostrâ videmus. Goelen Orat. delux. 98. O tempora, o Christianorū●ores prostratos! venimus eò, ut maximé cibis pereamus. Id ib. Potatores nostri sunt ieiuni & sobrij neque à sole neque a luna, nedum hominibus videntur sed de mane vino vel adusto, vel Malvatico, Corinthiaco, Alacanthico, Petro, Simoniaco, etc. See opplent; ●eredie cerevisia, tanquam frigidâ suffusâ se refocillant; Vesperi per noctem ad auroram usque Rhenano seize ingurgitant; Vsque dum nequè pes, neque manus, neque lingua, neque sensus quisquam officium facere norit, sed superata, prostrataquè iaceant in ipsis omnia: o tempora! o mores! o bone Petre, si é mortu● ad nos tibi iam daretur auditus, quid quaeso dicturus esses, si bellicoses potatorun 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. Viva haec est ebriosae Germaniae pictura, Potandipassim studium maximum, usque ad opum, corporis, famae periculum: Nulla operum divinorum habetur ratio quantumuis irae Dei manifesta signa app●●eant, hostibus ex omni parte imminentibus, annena ingravescente, p●ste in vicinia grassente: tandemne aliquando expergiscemur? stultum est voluptatem in aula & ventre querere. Idea Conc. 3 in Isa. c. 5. p. 86. ) they have been given unto. I will end this note with the speech of the Prophet; Make thee bald, poll thee, enlarge thy baldness as an Eagle. Why? For thy DELICATE, thy luxurious Children; for THEY are gone into captivity from thee 
k Mich. 1.16. . Thy luxury, oh jacob, shall work thee that misery.  

10. Sign. Profanation of the Sabbath.  Profaning of the Sabbath (which the 
l Adimp●euit hic (viz. Christus) legem, dum ipsum Sabbati diem benedicti one patris a primordio sanctum, 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 sign, that foreshows a plague. 
* Inter Babylonicae captivitatis causas, haec quoque numeratur quod Sabbata Dei prophanaverint. Gualt. in Act. c. 13. Hom. 88  This occasioned (together with other sins) the Babylonish Captivity. If ye will not hearken to me (saith the Lord by jeremy) to hollow the Sabbath day, and not to bear a burden, even entering in at the gates of jerusalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devour the palaces of jerusalem, and it shall not be quenched 
m jer. 17.27. . And (by Ezekiell); Thou hast despised my holy things, and profaned my Sabbaths. THEREFORE will I scatter thee among the Heathens, and disperse thee in the Countries 
n Ezek. 22.8.15. . The Lord threatneth in Amos his time, that the whole land should tremble, and every one mourn that dwelled therein, because (besides other sins which were there committed) the covetous wretches of those times thought long till the Sabbath was gone, that they might follow after their profits, and worldly gain, that they might set forth Wheat, make the Ephasmall, and the Shekel great, and falsify the balance by deceit 
o Amos 8.5.8. .  

* 11. Sign. Unjust Governors.  Again, it is a sign some judgement is at hand, when judgement doth not proceed out of the seats of judgement. When Officers are corrupt, and Governors unrighteous. Peruse the Prophets, and see whether this be not written down in capital letters, amongst those capital sins, which brought those great miseries upon the jews, that they did undergo. Hear what Esay saith; How is the faithful City become an Harlot? It WAS full of judgement, righteousness DID lodge in it, but NOW murderers. Thy Princes are rebellious, and companions of thiefs: every one loveth gifts, and followeth after rewards; they judge not the fatherless, neither doth the cause of the widow come before them, THEREFORE saith the Lord, the Lord of hosts, Ah, I will ease me of mine adversaries, and avenge me of mine enemies 
p Isa. 1.21.23.24. . And how the Lord did avenge himself of these unrighteous Adversaries, jeremy showeth in the Lamentations; He hath swallowed up all the habitations of jacob, and hath not pitied: He hath polluted the kingdom, and the Princes thereof. He hath cut off in his fierce anger, all the horn of Israel 
q Lam. 2.2.3. . Hear what Amos saith; They know not to do right, therefore thus saith the Lord God, an Adversary there shall be, even round about thy Land: and he shall bring down thy strength from thee, and thy palaces shall be destroyed 
r Amos. 3.10.11. . Hear ye this, ye Kine of Bashan that are in the Mountain of Samaria 
s Ch. 4.1.2. , 
t In [Montanis] Synecdoche membri. Sed potest propriè ●ntelligi de monte in quo sita erat urbs Samaria: Et hoc potius videtur: quia é sequentibus apparet, prophetam hîc proprie alloqui judices: illi autem residebani in urbe Samaria. Piscat. Scholar in Amos. 4. v. 1. , that is (ye Magistrates which have your abode in Samaria, the chief City of the Land) which oppress the poor, which crush the needy. The Lord hath sworn by his holiness that lo the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks; and ye shall go out at the breaches; that is, 
u Per 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 captives. In another place, what says the same Prophet? They afflict the just, they take a bribe, they turn aside the poor in the gate from their right; Therefore wailing shall be in all streets, and they shall say in all the high ways, Alas, Alas. Hear also what Micha saith; Hear this ye Heads of the house of jacob, and Princes of the house of Israel, that abhor judgement, and pervert all equity. They build up Zion with blood, and jerusalem with iniquity; The Heads thereof judge for reward: Therefore shall Zion for your sake be ploughed as a field, jerusalem become heaps, and the mountain of the house of the Lord as the high places of the Forest 
* Mich. 3.9.10.11.12. , even waste and desolate. 
“ jer. 5.28.29.  The right of the needy, saith jeremy, do they not judge, shall I not visit for this, saith the Lord? shall not my soul be avenged on such a Nation as this?  
12. Vain confidence, 
12. Sign. Vain confidence.  is another thing that foregoes destruction; when men lean upon foreign stays, trust to their wits, wealth, friends, strength, yea, more than to God, or as much as to God, they cannot but even come to ruin 
x Illi faedissimè cadunt quihumanis praesidijs ●●ituntur. Luth. in Isa. c. 30. . And 
y Tametsi ad Tempus votis potiri videntur, tamen omnia tandem ipsis exitiosa sunt. Calv. in Is. 30. v. 3.  although for a time things may succeed according to their vain hope, yet the end will be evil. When the Rebellious Children of Israel, went to go down into Egypt (without ask counsel as God's mouth) to strengthen themselves in the strength of Pharaoh (an enemy of God too 
z P●ar●onem Deo non abs re oppovit Esaias. Calv. in Is. c. 30. v. 2. ) and to trust in the shadow of Egypt (as deadly enemies as ever Israel had, who, some generations ago, sought their utter overthrow). When the Princes of Israel go to Zoan (the greatest City in Egypt 
a Zoan, urbs maxima in Egypto. Vat●b. in Isa. c. 30. v. 4. ,) and her Ambassadors to Hanes; THAN Woe to them. Into a land of TROUBLE and ANGVISH they must 
b Isa. 30.1.2.4.6. . What remedy when they needs will? When they call to Egypt, and go to Assyria (saith the Lord) I will spread my net upon them, I will chastise them as their Congregation hath heard 
c Hos 7.12.13. . Because thou didst trust in thy way, (thine own way) in the multitude of thy mighty men, Therefore shall a tumult rise among thy people, and all thy fortresses shall be spoilt 
d Chap. 10.13.14. .  

13. Sign. Persecuting of the godly.  A thirteenth sign, is cruel and hard dealing with the Children of God, or persecuting of the Saints. It was Pharaohs cruelty against the Israelites, that plunged him and his into the bottom of the Sea. When he would needs be so mad as to pursue and persecute them, even through the red Sea, 
Exod. 14.  than he must needs be overwhelmed; there was no escaping. When Saul trounced that good man David up and down, and would not let him rest in any corner, but ferretted him out of every hole, he took the only course to have the kingdom rend out of his hand, and his soul rend out of his body. Did not the jews bring the guilt of innocent blood upon their own heads, and made way for their miserable rejection, by persecuting the righteous men of God, and crucifying the Lord of glory? Nothing is plainer than this, that the molesting of the godly, is enough to pull fire from heaven, and to let in a Sea of trouble, and tribulation upon a people. See Ezek. 35.4.5.  

14. Sign. A pathy, or incompassionatenesse.  In the next place, want of compassion, and unreadiness to help their brethren in affliction, doth presage some great calamity. No man remembreth the affliction of joseph (saith Amos) Therefore they shall go captive with the first that go captive. 
Amos. 6.6.7.  Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty 
* judg. 5.23. . How often do the Prophets threaten judgements against judah, for their unmercifulness to the poor. What procured the Egyptians ruin? Want of compassion; they regarded not the sighs and the groans of the Israelites, but rather oppressed them with heavier burdens. Mordecai told Esther, if thou holdest thy peace at such a time: that is; if thou dost not commiserate the estate of the jews NOW, but, swimming in pleasure thyself, forgettest them, and usest no means to help them, thou, and thy father's house shall be destroyed 
* Esth. 4.14. .  
The 15. Sign, is love of flattery, 
15. Sign. Love of flattery.  a strong, and strange desire to be soothed up in sin, to hear smooth things. If there were no other sin but this in a Land, it were enough of itself (so vigilant to destroy are flatterers) to expose that Land to ruin and spoil 
e Ac solâ enim hac (etiam vigilant●bus satellitibus) regnum latronibus expositum est. Synes Orat. de Regno. ad Arcad pag. 6. . This is a Rebellious people (saith Esay) which say to the Seers, See not; and to the prophet's prophecy not unto us right things; speak unto us smooth things, Prophesy deceits, etc. Therefore thus saith the holy one of Israel, One thousand (of you) shall flee at the rebuke of one: at the rebuke of five, shall ye flee, till ye be left as a Beacon upon the top of a Mountain, and as an Ensign on an hill 
f Isa. 30.9.10.12.17. ; you shall be so wasted, and destroyed by your enemies, that you shall not so much as have the very name or show of a people 
g Accidet tanta dissipatio atque imminutio, ut nullam populifaciem retineatis Calv. in Isa. cap. 30. v. 17. . The Prophets prophesy falsely, and my people LOVE to have it so, and what will ye do in the end thereof? jer. 5.31.  
§ 16. Hypocrisy 
§ 16. Sign. Hypocrisy.  doth fore-shew misery 
* Omnes qui perperam agunt supplicio dig●i sunt, qui verò simulatione bonitatis ad improbitatem tendit, muliò graviori pana omnino afficierdus est. Chrys. in Mat. c 23 Hom. 74. . The jews in the days of Christ were a generation of hypocrites 
h So they are often styled in the Evangelists. ; and within 
i Anno 2. regni Vespasiani. Euseb. Hist. l. 3. c. 7. Annoà Dom. Natiu. 73. a passione 40.  forty years after Christ, they became, & have ever since continued a generation of vagabonds upon the face of the earth. Ananias, and Saphyra were smitten with sudden death for their hypocrisy 
k Act. 5.5.10. : And their forefathers in evil, (many years before them, or Christ either) were threatened to be destroyed, for their hypocritical dissembling with the Lord of hosts, so writes the Prophet; Ye dissembled in your hearts, when you sent me to the Lord your God, saying, Pray for us unto the Lord our God, and according to all that the Lord our God shall say, so declare unto us, and we will do it; And now I have declared it unto you, and you have not obeyed the voice of the Lord your God: Now therefore know certainly, that ye shall dye by the sword, by the famine, and by the pestilence, in the place whether ye desire to go, and to sojourn 
l jer. 42.19.02.21. . To this join deceit towards man, and it is evident, judgement follows that also, as the Scripture showeth in many places.  

17. Sign. The flattering Prophets rising against the faithful.  In the 17. place, it hath been in time past, a fearful token of judgement not to be fare off, when false Prophets by their calumnious informations, have either restrained, or endeavoured to restrain the true Messengers of God, of their liberty to Preach the Word. I find a pregnant place for this in the seaventh Chapter of Amos. In the tenth verse, Amaziah the Priest of bethel, a 
m In Amaziâ sacerdote proponitur exemplum hominis mendacis. Piscat. in Amos. c. 7. Obs. 6.  lying Priest, sends to jeroboam, King of Israel, to inform him wrongfully against Amos, saying; Amos hath conspired against thee in the midst of the house of Israel, the Land is not able to bear all his words: and in the thirteenth verse, he commands him (but I am sure without any authority from God) to Prophecy no more at Bethel. Well; What was the event, and consequent of this? The two last Verses of that Chapter will show that: 
n Amos. 7.16.17.  Now therefore (saith Amos to Amaziah) hear thou the word of the Lord; Thou sayest, Prophesy 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 City; there is a judgement upon his yoke-fellow: thy sons and thy daughters shall fall by the sword; there is a judgement upon his Children: thy land shall be divided by line; there is a judgement upon his estate: and thou shalt dye in a polluted land; there is a judgement upon his person: and Israel shall surely go into captivity forth of his land; and there is a judgement upon his people; where we plainly see, that for this sin of Amaziah, in opposing good Amos, not only Amaziah's self, and family, should be plagued, but also the whole Land of Israel should far the worse, and be carried into the house of bondage. The Scribes, pharisees, and chief Priests did what lay in them to stop the mouth of Christ, to stay the passage of the Gospel; and was not this think you, one cause of their woeful overthrow, and confusion?  
Again, Abuse of the tongue 
18. Sign. Abuse of the Tongue.  in most sorts of people, doth presage some wrath to be a kindling against that people. jerusalem is ruined, and judah is fallen (saith the Prophet 
o Isa. 3.8. ) because their TONGVE (as well as their doings) is against the Lord, to provoke the eyes of his glory. Of all kind of outward calamities that can befall a people, 
p Nullum calamitatis genus, graui●is exitiorum dilwium invehit, quam bellum. Erasm. de ling p. 155.  none is more grievous than War, (David had rather fall into the hands of God 
q 2 Sam. 24.14. , then to be exposed to the mischief of war). But there would be 
r Atqui nullum esset bellum inter mortales, si nullae essent malae lingua, quae belli causas sub ministrarent. Eras. ibid.  no war amongst men, if there were no evil tongues 
s Quot hominum millia quotidiè subvertit calunnia? quot adulatrix lingua? quot impiorum consiliorum in cantatrix? quot invidia facino nocens? quot obtrect ●●rix? quot conuitiorum speculis violenta? Id. ibid. , which are indeed the very causes of the same. Now the Tongue is abused divers ways: by lies, oaths, slandering, flattering, giving evil counsel, cursing, backbiting, keeping silence when it should speak to the glory of God; but how many thousands of people do these evils destroy? Search the 
t R●pete veteruo● monumenta, relege quicquid est tragediarum, qu●cquid unquam gestum, a tyrannis crudeliter, ac tragicè, comperies a malá linguâ profectum initium. Id. ibid.  Monuments of Antiquity, (especially the sacred Scriptures) and, whatsoever Tragedies have been really acted, whatsoever tyrannies have been exercised against a people, you shall find some, or all of these forenamed Abuses of the Tongue, to have been (in part) the original of the same.  

* 1. Lying.  1. Concerning lying, Hosea reckoneth it up amongst the sins for which the Lord had a controversy with the Land of judah; and for which, he threatened that the inhabitants should languish, and all their provision (as fish, flesh, and foul) should be seized upon by the enemy, and taken away violently as a prey 
u Hos. 4.1.2.3. . They bend their tongues like bows for lies (its jeremies' speech 
“ Ier 9.3.5.7. ) they will not speak the truth, they have taught their Tongue to speak lies, therefore saith the Lord of hosts, behold I will melt them, and try them (
* Fiscat. Scil▪ igne afflictionis.  in the fire of affliction); 
¶ Puniam eos. lebita poenâ. Lyra. ad loc.  I will punish them according to their deservings; how shall I do for the d●ughter of my people? that is, 
x Tantum dedecus culpae non debet dimitti sine decore iustitiae. Lyra in jer. c. 9 v. 7.  I must needs glorify my justice, in not suffering such a disgraceful sin as this is to escape , without punishment. Truth is perished, and is cut off from their mouth 
y jer. 7 28. . And mark what followeth immediately; 
z Vers. 29.  Cut off thine hair, oh jerusalem, and take up a lamentation on high places, for the Lord hath rejected, 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 Wilderness are dried up 
a jer. 23.10. .  
3. That slandering 
3. Slandering.  brings general judgements, it is evident also, by the same Prophet; They are grievous revolters, walking with SLANDERS 
b jer. 6.28. ; and upon this followeth, 
c Vers. 30.  Reprobate silver shall men call them, because the Lord hath rejected them.  
4. That the flattering tongue 
4. Flattery.  doth presage ruin, the same Prophet proves also; The Prophet's prophecy lies in my name, I sent them not, neither have I commanded them, nor spoke unto them: they Prophesy to you a false vision, and divination, and a thing of naught, and the deceit of their own heart. Therefore thus saith the Lord, by sword and famine shall these Prophets be consumed; and the People to whom they Prophesy shall be cast out into the streets of jerusalem because of the famine, and the sword, and they shall have none to bury them, nor their wives, nor their sons, nor their daughters 
d jer. 14.14.15.16. .  
5. Evil counsel 
5. Giving evil Counsel.  given by Rehoboams Upstarts, rend the kingdom out of the hand of Rehoboam, and made a breach amongst the Tribes of Israel 
e 2 King. 12.10.16. . The evil counsel which the Nobles gave joash, brought the Host of Syria against jerusalem, and judah, which killed the Princes, and spoilt the People of the Land 
f 2 Chron. 24.17.23. : Did not also the bad Counsel which Zeresh gave to her husband Haman, breed the downfall of Haman, and the utter overthrow of his posterity 
g Esth. 5.14. Compared with Ch. 7.10. & 9.14. ?  
6. That abusing of the Tongue, by cursing, 
6. Cursing.  and railing, doth go before destruction, it is plain from the example of Rabshekah; For when he in the name of Senacherib his Master railed upon God, as if he were weak and impotent, upon Ezekiah, and the whole Host of the living God, as if they were vainly confident, charging them to trust in one, who was not able to deliver 
h Isa. 36.4.5. etc. . And thus blaspheming both God, and his people; then the whole Host of the Assyrians (which that Rabshekah was a chief 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 slain at that time, an hundred, fourscore, and five thousand 
i Isa. 37.36. . The jews, in Christ his time, did rail upon Christ, saying, that he had a Devil 
k joh. 8.48. , that he was a drunkard, a glutton, a friend of Publicans and sinners, yea, their friend in the worst sense, to bear them out in their  courses, or a Libertine, allowing them in their notorious evils 
l Mat. 11.19. , Thus they railed on john Baptist 
m Mat 11.18. , on the rest of the Apostles, calling them, such as were drunk with new wine 
n Act. 2.13. . And why might not this as well as any thing else, be the cause of that destruction, which came upon their City, and themselves?  
7. As touching backbiting; 
7. Backbiting.  We read that Aaron and Miriam, by defiling their tongues, with this sin, against Moses, did not only kindle the anger of the Lord against themselves in particular, but also caused the Lord to testify his displeasure against the whole congregation of the Israelites, by removing the Cloud (a sign of his gracious presence) from the Tabernacle 
o Num. 12.8.9.10. . Hence is that of jeremy; Their tongue is as an arrow shot out, one speaketh peaceably to his neighbour, (that is, to his neighbour's face) with his mouth, but in heart he layeth his wait, and behind his back he will speak evil of him; Shall not I visit them for these things, saith the Lord 
p jer. 9.8.9. ?  
Lastly, Whether abusing the tongue by needless, and harmful silence, 
8 Needless and hurtful silence.  (men not daring to speak their minds boldly and freely for God's 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. count. judae. l. 1 praefat.  hath not gone before some overspreading calamity, I appeal but to the Prophet Isaiah, who seems to make mutenes in such as should speak, the cause of destruction. Hear his own words; All ye beasts of the field, come to devour, yea, all ye beasts in the forest 
q Isa. 56.9. ; that is, Come ye enemies, destroy my people. Why? What's the matter? Mark what followeth, 
r Vers. 10.  His Watchmen are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber. As if he should have said; 
s Qu●d si tantae cladis atque●uinae ca●sa quae ras, haec in gravissimis numerari potest: Quod qui cum se canes esse putent, quibus commissa fuerit civitatis custodia, tamen muti sunt, aut metu, mercedeve constricta lingua latrare non audent. Sanctiva. in Isa cap. 56. Paraph. v. 10.  Would you know the cause of this great ruin? amongst many and weighty causes, this is one, that they which are the Watchmen, (thinking themselves to be apppointed for the safe keeping of the City) are dumb, keep silence when they should not: not daring to bark, and fray away occasions of judgements from the people, by speaking home, as they should; having their tongue tied, either with the string of base carnal fear, or the golden cord of profi● and reward: So much of the eighteenth sign, of an ensuing plague.  

* 19 Sign. Strange Accidents.  The nineteenth sign, is some strange, and unwonted Accidents, as Wars, jars betwixt kingdoms, apparitions in the air, earthquakes, and the like. Christ tells his Disciples, that before the destruction of jerusalem, there should be wars, and rumours of wars, kingdom should rise against kingdom, and nation against nation, the Sun should be darkened, the Moon should not give her light, and the stars should fall from heaven, and the powers of the heavens should be shaken 
t Mat. 24.6.7.29. ; that is, 
¶ Gualth.  the very Elements should suffer some extraordinary motion, besides the course of nature. Ecclesiastical Histories 
u Euseb. Eccles. hist l. 3. c. 8. joseph. l. 7. de bello judaic. c. 12.  make mention of the strange things in particular that happened before the Sacking of that City: as namely, A star like a sword: A Comet enduring more than the space of a whole year: a strange light overspreading the Altar, and the Temple in the night time: a Cow calued a Lamb: a great gate opened of itself: an Army of Soldiers were seen in the Clouds: a voice crying in the Temple, Let us go hence: one jesus the son of Ananias cried continually, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Woe, woe, all about the City. What strange darkness was in the air, in the Land of Egypt? How did the Waters contrary to their natural course, divide in the midst, and stand up like a wall, before Pharaoh and his host were drowned in the Sea 
* Exod. 14. ? How did the Sun and Moon stand still, when the Lord destroyed the Amorites by the hands of josuah 
x Ios. 10.13. ? Thus strange Accidents, have oftentimes prognosticated great judgements.  
In the twentith place, What shall I say of Idolatry 
20. Sign. Idolatry.  and superstitition? I think there is none amongst you, but are verily persuaded, that that is the Harbinger of some grievous misery to come upon a Land*, 
Marul. l. 6. c. 7. 30a.  where it is entertained either to justle out the Gospel, or to play Checmate with the Gospel. Witness the miserable, bloody, and treacherous times, 
Ob Idololatriam divisum fuit Iudeae regnum.  that have been in France, since the holy and profane have been mingled together; Christ and belial; the true Religion, and the false. Witness the division of the kingdom of judah 
* See jer. 7.17.18.19.20. . Witness abundance of places in the Prophets; as these; Thy calf, oh Samaria, hath cast thee off 
y Hos. 8.5. . They sacrificed to Baal, and burnt incense to graved images; The sword shall abide in his Cities, and consume his branches, and devour them 
z Hos. 11.2.6. . Their Land is full of Idols, they worship the work of their own hands, that which their own fingers have made; Therefore thou hast forsaken thy people, the house of jacob 
a Isa. 2.8.6. . Divers the like speeches are oft to be met withal; In stead of all the rest, take this one: Ye have borne the Tabernacle of your Molech, and Chlun your images, the Star of your God, which ye made to yourselves, Therefore will I cause you to go into Captivity beyond Damascus, saith the Lord, whose name is the God of hosts 
b Amos. 5.26.27. . The jews, in Christ's time, were very obseruous of the superstitious Traditions of their Fathers, preferring the same before the Commandments of God; and did they not rue for it afterward? This was another thing that went before the setting up of the abomination of desolation in their habitations.  
In the 21. place, lesser 
21. Sign. Lesser punishments.  plagues have usually been forerunners of some greater. The Prophet Isaiah in his third Chapter, at the beginning, seems to give us to understand, 
Isa. 3.  that before the Babylonish Captivity, these lesser evils should go. 1. Famine 
c Vers. 1. . 2. The weakening of the Artillery, and furniture for war 
d Vers. 2. . 3. The weakening of policy, and taking away of those chief ones, that should plead, judge, and stand for the Commonwealth, as, the provident, the ancient, the judge, the honourable man, the Counsellor, and the eloquent Orator 
e Vers. 2.3. . 4. The decay of those Arts, and mechanical Trades, whereby a Land is maintained, or the taking away of the cunning Artificer 
f Vers. 3. . 5. Confusion in Subjects, and contempt cast upon their betters by inferiors; the child behaving himself proudly against the ancient, and the base against the honourable 
g Ver. 5. . So before the Sacking of jerusalem, there went famines, pestilences, and other beginnings of sorrows 
* Mat. 24.7.8. .  
Lastly, general incorrigibleness, 
22. Sign. incorrigibleness.  and impenitency, notwithstanding these lesser evils fore scent unto them, and inflicted upon them. Amos hath almost an whole Chapter in his Prophecy 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 
h V 6. , nor drought 
i V 7.8. , nor blasting, and mildew upon their vineyards, figtrees, and Olive trees 
k V 9 , nor pestilence, nor the slaughter of their young men 
l V 10. , nor the overthrowing of some of them like Sodum and Gomorrah; and the plucking of THEM (whom he then spoke to) like a firebrand out of the fire 
m V 11. , could make them repent; but still they refused to return unto the Lord). After (I say) all this, he brings the Lord in, concluding thus; Therefore thus will I do unto thee O Israel 
n V 12. . How thus? What would he do? Look back into the second, and third Verses; I will take you away with hooks, and your posterity with fishhooks, and ye shall go out at the breaches, (that is) into Captivity. THIS, even THIS will I do unto you. This strange impenitency did procure, and prognosticate the great ruin, and downfall of Chorazin, Bethsaida, and Capernaum. Woe unto thee Chorazin, woe unto thee Bethsaida, for if the mighty works which have been done in you, had been done in Tyre and Sidon, they would have repent long ago in Sackcloth and ashes. And thou Capernaum which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee, had been done in Sodom and Gomorrah, it would have remained until this day 
o Mat. 11.21.23. . As if he should have said: Because you Chorazin, Bethsaida, and Capernaum, did remain incorrigible, & would not repent, notwithstanding, my many, and great works among you, therefore, great shall your destruction and overthrow be.  
These are the signs, which must be observed, and taken notice off, by those that would foresee the plague.  
Object But peradventure will some put that upon me, which the chief Priests, and Elders put upon judas (when in the horror of his conscience he brought back unto them the price of innocent blood) What is that to us 
* Mat. 27.4. ? What do these signs and marks which you have now set down concern US?  
Surely very much. 
Answ. The particular application of the former signs to our Land; which is the second Branch of the last general direction how to foresee the evil.  I would to God that experience did not too too truly apply most of these sins, and signs to our Land, to our age. Which we must not wilfully be ignorant off, if we would foresee the plague.  

§ ●. Ingratitude in England.  First, there is monstrous, and intolerable ingratitude amongst us. What blessings hath the Lord withheld from us? What mercies either positive or privative hath not He heaped on us? Wealth we have; our Land is another Goshen, another Canaan; Health, peace, and prosperity we have; That which was once prophesied to jerusalem by Zacharie, is fulfilled amongst us, by reason of the abundance of peace which we enjoy; The old men and old women dwell in our streets, and many a man with his staff in his hand for very age. The streets of the City are full of boys, and girls, playing in the midst thereof 
p Zach. 8.4.5. . What great and admirable deliverances hath he wrought for us 
* Witness 1588. & Novemb. 5. 1605. . Hath he not bestowed upon us the Gospel of Peace, offering, yea giving thereby, (if we will but receive Him) his beloved Son Christ jesus? It is true, now and then he hath scourged us, he hath punished us, yet he hath done it so Fatherly, so favourably, that his rods have rather been mercies then punishments 
q Poena a Deo nobis illatae, misericordiae magis sunt quam poena. Chrys. in Gen c. 8 Hom. 25 . And whereas, for these helps, and comforts of life, we are bound to give thankes to our Creator 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asterius. Homil. de Diu. & Laz pag. 2. , yea, to this very end have our souls breathed into us, and our tongues given us 
s Ea Propter, & animam nobis inspiravit, & linguam dedit, ut sua in nos beneficia animis percipientes Dominum agnoscamus Chrysost. in Gen. Hom. 25. ; yet, how few David's, and Maries be there, who rouse up their souls 
t Luk. 1.46. , awaken their glories 
u Psal. 57.9 , their tongues to magnify the Lord, and strive, with all that is within them to praise his holy Name 
* Psal. 103.1. ? There are some amongst us (O lamentable to consider it) who complain against God's goodness, because he gives them what they do desire 
x Quid dici hâc re improb●ùs, quid contumeliosius potest? etiam in hoc de misericordia Dei querimur, quia tribuat quod rogamus. Salu. de Pro. l. 3. p. 77. . Send he us 
y Si aestus est, de ariditatè causamur; si pluniae de inundatione conqueremur: si infaecundior annus est accusamus sterilitatē● si faecundior utilitatem. Adipisci abundantiam cupimus, et eandem adepti accusamus. Id. ibid.  wet, or dry, scarcity or plenty, he can never content us. The abundance of good things, which he doth bestow upon us, do we accuse him, and murmur against him for? Do not the MOST of us, like the old Israelites, requite his love with rebellion, his kindness with transgression 
*  in quantum eos beneficijs suis ille ad se illexerat ad propitiandum, in tantum illi ab eo recederent. Salu. de Prou. l. 7. p. 220. ? Do not the BEST of us fall infinitely short of rendering that praise we own unto him? When we have done the best we can, we must needs cry out; We are unprofitable servants.  

¶ 2. General Corruption in England.  Secondly, how generally corrupt and depraved the manners of men be, in all sorts amongst us, from the high to the low 
z Quis est vel diues, vel nobilis, aut innocentiam seruans, aut à cunctis sceleribus manum abstinens, Salu. de Prou Dei l. 3 p 86. , &c, not only 
a Hoc maiores nostri questi sunt, hoc nos querimur, hoc posteri nostri querentu●, eversos 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 us, shall our posterity have cause after us, but also ourselves NOW have just cause to complain: We have wanted no holy means to make us good; Our good God, and blessed 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom de Diu. & Lazar. p. 1.  Saviour hath denied unto us, neither precept, nor pattern; hath stored us both with Commandments, and examples, to keep us from vice, to draw us to virtue, yet what a 
c Miscent mores mali Plaut. in Trinu. Omnia fanda nefanda mali permixta furore. Catull.  mixture of evil is there amongst us? and how have all almost expelled 
d Institiamque omnes cupida de ment fugarunt. Id.  Righteousness from their hearts, and lives? So that 
e Praeter 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 flock of Christ I mean, upon whom the word of God hath wrought savingly and effectually) the whole company of those that have the name of Christians, are little better than a very sink of ungodliness. 
f Nil erit ulterius quod nostris moribus addat posteritas, eadem capient, facientque minores. Inuenal. Satyr. 1.  What can after ages add to the wickedness of our age? or how can they be eviller than this is? If I should speak of drunkenness, gluttony, adultery, extortion, theft, rapine, and such like sins 
g Quotum enim quemque invenies in Ecclesiâ, non aut ebriosun, aut helluonem, aut adulterum, aut fornicatorem, 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 even pity to think how many thousands are addicted unto them. It is easier to find men guilty of all sins then not of all; it is easier to find such as do commit rather great transgressions with lesser, than the lesser with- out the greater 
h Facilius invenias reos malorum omnium, quam non omnium, facilius maiorum criminum quam minorum, id est facilius qui, et maiora crimina cum minoribus, quam qui minora tantum sine maioribus, perpetrarint. Sal. ibid. . To let pass the rude behaviour, and lewd carriage of such as never had so much as civil education, it is too apparent, that Corruption hath such domination over some that profess Religion, that it is accounted a kind of holiness in them to differ but a little from the lewder, and profaner sort, and to be somewhat less vicious than they are 
i In hanc enim morum probrositatem prope omnis. Ecclesiastica plebs redacta est, ut in cuncto populo Christiano, genus quodam modo sanctitatis sit, MINUS esse vitiosum. l. ib. p. 82. . We declare our sins as Sodom, we hide them not; We have Whores foreheads that cannot blush. Yea, sin is not only 
* Scelus non tantum geritur, sed docetur. Cypr. Epist. 2. l. 1. § 3. The Word is contemned amongst US.  committed, but also taught, as in a School amongst us.  
§ Thirdly, Although there be some amongst us who do reverence the Word of God, account the feet of them beautiful that bring the glad tidings of salvation 
k Rom. 10▪ 15. ; who, with the Galathians, would be ready to pluck out their eyes to do Paul good 
l Gal. 4.15. , entertaining him as an Angel of God 
m V 14. : of whom we may say, as the Apostle writes of the Thessalonians; The Gospel hath come unto them in power 
n 1 Thes. 1.5. , they have received it with joy 
o V 6. , who are the very hope, joy, crown, and rejoicing 
p Ch. 2. v. 19  of the Lords Ministers, that labour amongst them; Although (I say) there be some such amongst us, (and blessed be God for it) yet the Word of God is greatly contemned amongst us notwithstanding this. We have, not only those amongst us, who, without 
q In templa, in altaria, atque in Sacraria Dei, passim omnes sordidi, ac flagitiosi, sine ullâ penitus reverentiâ sacri honoris irrumpunt. Sal. de Pro. l. 3. p. 82.  any reverence rush into the Temple of the Lord: when they are there, letting their hearts run lose to imagine all manner of wickedness, and after they have been there, fall to their old sinful courses again; some to theft, some to riot, some to incontinency 
r Si vult quis●iam scire quid ●n templo huiusmodi homines cogitaverint, videat, quid sequatur. Si quidem, consummatis solennibus sacris, statim ad consuetudinari●a omnes studia discurrunt: alij ●cilicet ut furentur, alij ut in●ebrientur, alij ut fornicentur, alij ut latrocinentur. ut evidenter appareat hoc eos esse meditatoes, dum intra templum sunt, quod, postquam egressi fuerint, exequuntur. Id ib. p. 83. , and the like, (all which cannot but be a kind of contemning Gods holy Ordinances) but also there are such as do more grossly, and notoriously despise Prophesying 
s 1 The. 5.20. ; esteeming PREACHERS the Troublers of Israel 
t 1 Kin. 18 17. , not giving them the tith of that respect, which our blind forefathers did to every Friar, and hedge-Priest in their days: and accounting PREACHING as a trifle, a toy, a needle's matter, a thing that of any thing whatsoever, might best be spared. Whence it comes to pass, that either they refuse to hear, or, if they do hear, they fret in their hearts, and speak with their tongues against it, as if they were only skilful, to deal with the Ministry of God's Ordinance, as 
* Theodoretus.  One complains the Heathens in his time did, with the Mysteries of God's providence, even lad, and inveigh against the same, with cavils and reproaches 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Solum periti cavillis & dicterijs incessere divinae Dispensationis mysteria. Graec. Affect curate. Ser. 6. p. 100 . And as touching the Word written in the Book of the Scripture, how many there are that contemn THAT, experience abundantly witnesseth. Though to 
§ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nilus. Episc. Thessaly. de cause. dissens. Ecclesiastic. l. 1. p. 21.  accuse THAT, be to accuse GOD himself, yet Some are not ashamed to accuse IT, to be the cause of Heresy, and Error, of schisms, and dissensions, when it is 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  not so; to be insufficient of itself to declare the truth, when as 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. contra. Gent. Orat. Tom. 1. p. 1.  indeed it is sufficient; to be impossible to be understood, when as yet, with the helps which God affordeth us, it is possible to be understood, and a man may attain to that knowledge of it (in some good measure) which he doth desire 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. Orat. count. 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 read 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod de Graec. Affec▪ curate. Ser. 2 p. 37. ; and though (as 
b Quod autem sacrarum literarum lectio vita sit, Dominus testatur, dicens, etc. Ambros. Ser. 36. Tom. 3. p. 262.  Christ himself testifieth) the reading of the Scriptures is life itself, when he saith, Io. 9 the words that I speak are spirit and life. Now such Accusers of the Scriptures, such Refusers to read the Scriptures, are in England, if there be Papists, if there be Atheists in our Land. Of both which sorts, who can deny there are too many.  

* 4. We are guilty of rejecting the offers of grace.  Fourthly, besides the contempt of the Word, we are guilty of despising the offers of grace. The Mediator of grace Christ jesus is offered, and by unbelief we reject Him. The spirit of grace is offered by many a good motion, which the Lord infuseth, and it is quenched. The Covenant of grace is offered, and on condition men will but put off the old man, and put on the new man, the Lord tendereth himself to be their God, and to take them to be his people for ever, and this is not regarded. In a word, all the privileges of God's kingdom are tendered to us all that do live, or (if we will) that may live under the Gospel, yet how many of us do prefer before these offers, the offers of a rich marriage, of a Farm, a yoke of Oxen, tendered by a mortal man.  
Fiftly, As touching the abuse of God's patience and goodness, 
5. God's patience & goodness are abused amongst us.  it is as manifest as may be, that this kingdom stands deeply charged with the guilt of this sin. First (I say) we have abused the patience of God. How many gray-headed sinners, are there in our Land, for whose repentance the Lord hath waited a long time, who grow worse and worse rather than better, who 
* Prioribus malis maiora iunxisti●. Bern. Epist 68 fol. 221. l.  still go on in impenitency, and (for aught that any man can see) they have no purpose but to live and die in their old impiety. And as for Gods other blessings, the Lord hath as just cause to complain against thousands of US, as he had once against the Israelites 
c Ezek. 16.11.12.13.14.15.16. , that, the ornaments, and bracelets, chains, and jewels, silver, and gold, linen, and silk: that is, our riches, and treasures, and all kind of outward blessings, which God hath given us for necessity, and delight, have been abused, though not to the direct maintaining of Idolatry, (save peradventure the wealthy estate of some rich Recusants amongst us) as Israel's were, yet to the maintaining, either of Whoredom, drunkenness, idleness, revenge, stageplayss, diabolical meetings, and societies 
d Quid dicam quod ad Diabolicas sodalitates innumeras multi consumunt pecunias. Chrys. in Mat. c. 11. Hom. 77. , and all kind of immoderate, and immodest vanities 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Haec oratio duobus, & quidem brevibus verbis eos notat, ac traducit, qui nèc rectè, divitias habent, & add inanes, immodicosque sumptus abutuntur. Aster. Hom. de Diu & Laz. p. 2. , as though (
f Parthianis, auri, argentique nullus, nisi in armis usus est. Iust. Hist. l. 41. c. 2. p. 28. § 6. Covetousness, Oppression, and Violence do abound here.  Parthian-like) we knew not what other use to make of the good things we do enjoy, than this, even to fight against God with the same.  
§ Sixtly, Covetousness is a 
g Maxima 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 gain 
h Pro hâc non mendacij, non periurij, non furti facinus p●rhorrescit, non fidem frangere, non iracundiae noxio furore supplèri. Cassian. l. 7. c. 7. Qui divitias amat nec peiurare timet, nec alios fraude circumuenire dubitat, nec eum omnino apertè mentiri pudet, si quid ex eo se facturum lucri credit: neque quisquam est qui in levissimis etiam rebus tam facile iurat, quam diues avaras. Marul. Evang. l 5 c. 19 p. 282. , fear not to lie, to forswear, to theeve, to break promise, to deceive, to rage, and to fill themselves with fury? Is it not come to pass in 
i Nostrâ aetate contigit Christianorum Ecclesias à Christianis prophanari, aurum argentumque Deo consecratum per vim auferri. Id. ib.  our age, that the maintenance of the Ministry, is taken away from some, and that, which was consecrated a Levites portion, for his service at the Sanctuary, is now converted most Sacrilegiously to profane uses, it may be, to maintaining dogs, or birds? How many be there who for the world 
k Nulla ibi Religionis ratio habetur, ubi avari animi nihil nisi quod rapiant attendunt. Id. ib  regard Religion no more than a rush, yea, can be content to 
l Si lucri quid detur potius rem divinam deseram. Plaut. in Pseud.  abjure Religion, if they be never so little provoked unto it? How unsatiable are some, who, though they have scraped a great deal together, yet can never see when their heap is big enough 
m Quamuis autem multa depraedentur, multa parent, multa undique 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 only as have a 
n Nec minus huic vitio obnoxij sunt, qui liberis, nepotibusque abundant quam qui soli sunt: Qualem Ecclesiastes admiratur dicens, etc. Id. ibid.  great charge to provide 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 child, nor brother, yet there is no end of all his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour, and bereave my soul of good 
o Eccles. 4.8. ? What a multitude of Usurers hath England, who are such a wretched, and wicked kind of people, (for the most part) that one of the 
p Ambros. de Thob. c. 4. Tom. 4 p. 340. 341. Doctiores, ipsi foeneratori Diabolum putant comparandum, qui vires animae, & praetiosae mentis patrimonium soenerat quodam usurariae iniquitatis sic sumptu capit, sic auro allicit, sic reatu involuit, 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 fit creature to compare the Devil himself to, than the Usurer: for, as the Usurer doth make sure to himself, 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 satisfy his need for the present; So the Devil for a little fleshly, or worldly content, which he lends a man for a moment, gets the very soul of that man into bondage, and makes the poor sinner make over unto his use, and service, the whole patrimony of the powers of his soul. Such a Viperous brood, I say, there is amongst us. In a word, so fare are the most of us from procuring one another's gain, with some loss to ourselves (as duty binds us when we are called unto it) that we do greedily seek our own profits, in wronging, and hindering of our brother 
q Tantum abest, ut aliorum commodis aliquid cum propria incommoditate praestemus, ut omnes, vel maximè nostris commodis cum aliorum incommodo consulamus. Sal. de Pro. l. 3. . Tell me now, are not all these infallible Symptoms of this malady of Covetousness, and, by consequent so many signs, that this Land is very much tainted, and infected with it? And as for the handmaids, Oppression and Violence, how can the Land be free of them, when as Covetousness their mistress is in such use, grace, and place? There are those who (as the Prophet speaketh) do store up violence and robbery in their palaces 
r Amos. 3.10. . If any should deny this; not only the cruel exactions of the hateful Usurer (whom I spoke of before) who lends to day, and exacts to morrow (than 
s Quid 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 saevitiam. Ambr. lib. de Ihob. c. 12. Tom. 4. p. 346.  which what can be worse) will make it good; but also Naboth's Vineyard wrongfully taken away, crying for vengeance against great ones: Commons enclosed from the common people: Tenants stocks rend out of their hands by gripping, and grinding Landlords: Countrymen's livings brought to nothing by the hypocritical and cruel Oppression of some Citie-Inhabitants; the complaints of the 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. de Diu. & Laz p. 7. Hic arcentur haereditatibus liberi, illîc bonis donantur alieni. Cypr. Ep. 2. l. 1. f. 24.  Poor neglected by the Rich; the moan of the Orphan deprived of his maintenance; the Tears of the Widow, for the wrongs they offer her, who seek to undo her (evils too too common amongst us) do so strongly evince it, that it cannot be denied with any colour, that there is, not only Oppression, but most horrible Oppression, even such Oppression, as doth daily, and hourly knock at Heaven-gate for vengeance; yea, for heavy vengeance, to fall down upon OUR Kingdom.  

* 7. There is pride in England.  Seaventhly, Is there no Pride in England? What means then the 
§ Sui confidentia est peccatum, qua plus superbia in se habet. Marul. Evang. l. 7. c. 1.  lofty conceits, that men have of themselves, because of their gifts, be they outward, or inward? What means the Rich-man's scorning of the poor 
u Quid enim superbis diues? Quid dicis pauperi? Noli me tangere. Amb. lib. de Naboth. c 13. Tom. 4. p. 28. , the impatient storming at reproaches 
x Rarus 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. , the foolish affecting of vain praises 
y Rarus est qui bene de se non velit sentiri Cypr. loc citat. , not only by persons of bad desert, but also by some, that have honest hearts 
z Rarus est qui se, si rectè vivit, stantem in vitae rectitudine, non diligat aestimari. Id. ibid. ? What means the ambitious aspiring, both of 
a Etiam in sinu Sacerdotum ambitio dormit, ibi sub umbra recubat, in secreto thalamise fraudulenter occultat. Cyp. de Caen. Dom fol. 16.  Clerks, and Laics, to high places, and that strife to attain great Offices, come they by them, by 
b Ambitionis falsugo bibulam animam occupat, ut per fas, & nefas ad loca superiora nonnulli se ingeram, & de omni gradu ubi aliquis aditus patet, anheli prodeant, discurrent ad iud●ces, blandiantur mediatoribus, conducent auxiliarios, & omnibus modis elaborent ut sedeant cum principibus. Cyp in Prologue. de Natiu. Christ. f. 3.  right or by wrong? What meaneth that, some Commonwealths, evil, men's 
c Nemo eorum qui in Rep. versantur, quos vi●cat, sed à quibus vincatur, aspicit: & illis non tam iucundum est, multos post se videre, quam grave, aliquem ante se. Senec. Epist. 73. l. 1. Tom 2. p. 671.  excessive rejoicing to see many men beneath themselves; and immoderate grieving to see any man above themselves? What means the 
d Alta sapere superbia est. Ambros. in Rom. c. 12. Tom. 5. pag. 230.  curious seeking to know things not fit, not possible to be known? Excess in apparel? Apish imitation of every fantastic fashion? 
* In faeminis forma fucata. Cypr de Laps fol. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. de Diu. & Laz. p. 4.  Painted faces, which for a man to meet with, will make him imagine he sees some ᵉ whited walls,) laying out of breasts, and such ridiculous attyring of the body, which makes very 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id.  Boys worthily to laugh, point, and wonder at it, and eagerly follow the party so attired, up and down, as if it were some Monster, or strange Creature? And (as couzen-Germane to excess in apparel) what means Pride in 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ib. p 5.  belly-cheer, in Table-furniture; every one taking it for a 
h Quo quisque exquisitissimorum obsoniorum varia genera, epularumque varios apparatus, & lautos profusius dat, eò magis commendatur. Goclen Orat. de lux. p. 99  commendation, to exceed one another this way? What (I say) mean all these things, if there were no pride in our Kingdom? It cannot be, but that, sith 
i Peccata quae plus inse superbiae habent, haec sunt, inanis gloria appetitio, aliorum contemptus, neminem pati sibi superiorem, & neminem aqualibus quidem facilem se praestare; Praeterea gestus, habitusque corporis immodestus etc. Marul Evang l. 7. c. 1. p. 337.  these fruits of pride abound amongst us, Pride itself is planted here, yea (it is to be feared) so strongly planted, that it will not be plucked up, until the Lord by some grievous judgement or other, pull it up by the roots.  

¶ Luxury in England  Eightly, As touching Luxury (which is a thing so repugnant to virtue, that it doth enthral men to every vile and evil custom 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. de Diu. & Laz. 5. ) never did Abraham find it more common in Egypt, amongst the 
l Abraham compererat in Aegypto lascivam esse iwenum luxuriam, petulantem cupiditatem, voluptatum intemperantiam. Amb. de Abrah patr. l. 1. c. 2. Tom. 4 p 173.  younger sort, than we may find it in England, amongst all sorts almost. It is an evil that hath overspread the whole world 
m Totum per orbem maximum exo●tum est malum, Luxuria. Senec in Octau. , and are we only free from it? No, no: No where (as one said of the 
n Nusquam improbior voluptas. Salu de Pro. l. 7. p. 220.  French) is there more voluptuousness, more unlawful pleasure then here. Some, rather than they will go without such pleasure, or have their lusts unsatisfied, care not what cost they be at, what villainy they commit 
o Per omne nefas voluptates emuntur, & per omne scelus libidines copi●sa exquiru●tur. Cypr. de jeiun. & Tent. Christ fol. 16. . Good Lord, how many a Glutton, and Epicure is there amongst us, who makes his belly his God, as if he had his 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyss. de Virgin. c. 4. p. 54. Innumeri viwnt ut edant, non edunt ut vivant. Goclen. de Lu●▪ ●. ●1.  life for nothing else but to serve his belly! Oh the excessive, and immoderate abuse at meetings and feastings. To the superfluity of cheer, men must have forsooth the Tabret, the Viol, and the Harp 
q Isa. 5.12. ; their 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. de Diu. et laz p. 7.  Minstrels, and their Minions; their Pipers, and their Parasites; their jesters, and their Scoffers; their men and women dancers; and all the vanity that can be devised. Are not these, that are thus vainly, and vilely addicted to Epicurism, Luxurious? Who be, if they be not 
s Satu●itas castitarem prodigit, illecebram nutrit. Ambr. in Serm. Qui autem gulae atque ventri fese in seruitatem dedit, idem Luxuriae libidinisque vitio facile caedet Marul. Evang. l. 1 c. 15. p. 29. Prateream certè ego Cytharam, psalteria, tympana quae cognovimus convicijs huiusmodi frequenter adhiberi, ut vino & cantu excitentur libidines. Ambros de Helia & jeiun c. 15. To. 4. p. 332. ? Secondly, what an height drunkenness is grown to amongst us, who knows not? All Tables are full of vomit, and filthiness, there is no place clean 
t Isa. 28.8. . Neither Court, nor Country, University, nor City. The Prophet Hosea complains, that in his time the Princes upon their King's day (that is, 
u Vise Zanch. in Hos ch 7.5.  upon some solemn day of mirth and festivity celebrated for their King) did make him sick with bottles of Wine. If the same Prophet were alive now, he would complain, that both 
x Vinahâc nostrâ aeta●e t●m profusè prodiguntur apud Christianos, ut videantur ad perdenda ea geniti: Proceres, paupe●es, plebs infima, infants, pue●i, viri, atque faeminae virum amplectuntur, nec sine eo vitam putant beatam, ut ita nullâ in parte operosiorem vitam nostro seculo inveniamus quam in perdendis vinis. Gocleu. de Lux. p. 97. 98.  high and low, men and women, old and young, do, not only upon some solemn festival day, but upon every usual day, yea, upon the King of heaven his day, the blessed Sabbath, (Reader tremble to think it) make both themselves, and others drunk with bottles of Wine, and other strong drinks; abusing those creatures so prodigally, so prodigiously, as if they were borne to no other end, but thus to abuse themselves, and these blessings; and as though there were no other heaven, nor happiness but this. And is not drunkenness an argument of Luxury? When 
y Apud nos sine lege, sine modo bibitur Id ib  men amongst us drink thus without law, without measure? Thirdly, What shall I speak of Stageplays, lascivious Interludes? they are tolerated, they are visited; Governors wink at them, troops of men and women frequent them; an evil so horrible, so odious, that very 
z Sumite saltem examplum vobis à Bar●●●● 〈…〉  Barbarians (O shame to England) have abhorred, have scorned it. Is not this another argument of that abundance of Luxury, yea shameless Luxury, which our Land is like to rue for. There is nothing plainer. For what is the playhouse, but the Whoremaster's Schoole-house, where 
a Adulierium disci●ur dum viditur, & lenocinante ad viti● publicae authoritatis malo: quae pudica fortassis ad spectaculum, matrona processerat, despectaculo reue●titur impudica. Cyp. Ep. 2. l. 2. fo. 23. Quere iam nunc an possit esse qui spectat integer vel pudicus. Id. ibid. Qui forte ad spectaculum purivenerant de Theatro adulteri revertuntur: Non enim tunc tantummodo quando redeunt, sed etiam quando veniant fornicantur; Nam hoc ipso, quod aliquis rem obscaenam capit, dum ad immunda properat, immundus est. Salu de Pro l. 6. p 176. Machantur in Theatris Id ib p. 177 Vndecredis naptiarum insidiatores proficisci? Nun ab huiuscemodi scenis? Vnde illos qui domos ac thalamos aliorum effodiunt? Nun 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? etc. Id ib.  Whoredom and filthiness is taught by the Actors, and learned by the Seers? 
b Cunctam enim simpliciter quae ibi fiunt turpissima sunt: verba, vestitus, tunsura, nicessus, voces, cantus, mod●lat●●nes, ●culorum eversiones, ac motus tibiae, fistulae, fabularum materies; omnia inqu●m turpi l●sciuia plena sunt Chrysost in Mat. Hom. 38.  What is there there either seen, heard, or done, which is not most unclean, most filthy? The words filthy, the garments filthy, (men invested in women's apparel) the gestures, songs, motions, music, matter, and all unclean. Fourthly, concerning actual uncleanness, as fornication, adultery, and the like, they are too too common; yea, these sins by some (
c Fornicatio apud Barbaros crimen, atque discrimen est, apud nos decus Sal● de Gub. Dei  who indeed are worse than Barbarians) are accounted toys, and tricks of youth, rather than crimes, and gross offences.  

* 9 There is carnal security amongst us.  In the ninth place, we are (for the most part) like Laish, a Secure people 
d judg. 18.7 . Though the Lord doth threaten us, though our Protestant-brethrens be disturbed near unto us, though Romish jebusites, and Popish Canaanites be in our Land already, as pricks in our sides, as thorns in our eyes 
e jos 23.13. : though crying sins do call daily for vengeance against us, yet we generally, (save some few Noah's that are moved with an holy fear,) say, as Heathenish Babylon once did 
g Isa. 47.7. , as Romish Babylon now doth 
h Apoc. 18.7. ; I sit a Queen, I am no widow, I shall be a Lady for ever, and shall see no sorrow. For, were there not this security amongst us, we should not have so many like the old Epicures 
i Et sane iuuenire aliqu●s qui ab istorum iudiciod screpaverint, prater Epicureorum, vel quorundam Epicurizant●um deli●am●ta non p ssun; qui sicut voluptatem cum virtute, sic Deum cum incuriâ, atque torpore iunxerunt, ut appa●ea●, eos, qui ●ta seat●unt, sicut sensum Epicurcurū atque sententiam, ita etiam vitia sectari. Salu de Prou. l 1. p 6. , the wickedness of whose lives (being most outrageous) doth proclaim, that they are verily of opinion, that God sits idle in heaven, having no regard to things which are here below; and so put away the evil day fare from themselves. 
f Heb. 11.7.   
Tenthly, it is a 
* We profane ●e Sabbaths. Dolendien vero, ●se inter Chris●anos, qui nun●uamine diebus ●uidem feriatis, &c qui operibus candalosis, et di●inum cultum im●ediētibus Sab●atum perdant, vel●●t comessatio. ●ibus, lusibus, eliagationnibus. Scul. in Is. c. 58. Conc. vlt.  lamentable thing to consider, how, amongst us Christians, the Sabbaths of the Lord are profaned: yea, to that 
l Hodie eò res levenit, ut inter Christianos homines optimi haberipossint, qui operibus manu●arijs, & victui seruientibus sabbatae Dei violant, cum plerique illa nefandis sceleribus prophanent. Gua. in Ac. Hom. 88  woeful pass are the times now grown, that they are accounted by some the best persons, that do take most liberty to themselves, to serve the Devil, the world, and the flesh upon that day, which ought wholly and holily to be spent in the service of the Almighty. Look into some private houses, and you shall find the Sabbaths privately profaned; look into more public places, and you shall find them more publicly abused. What shall I speak of 
m Peccant qui in Sabbato nil praeter inane tium spectant, interim verò fidei, & religionis ex●rcitia negligunt. Gual. in Mar. Hom. 23.  idle resting, neglect of the duties of piety towards God, of 
n Peccant praeterea qui charitatis immemores, avaritiâ autem inflammati laborant. Id ib  charity towards man, of all heavenly regard to a man's self upon that day? Do not these proclaim, that this is true which I say? Taking of journeys on worldly occasions, wearying of beasts with laying burdens on them, 
o Peccant qui simul seruos, atque ancillas operibus fac. undis exercent, vel merces vendunt, rationes subducunt, & deb●ta exigunt non absque gravi miserorum debitorum molestia. Gualt in Marc. Hom. 23.  employing of servants about earthly needless businesses; selling of wares, casting up of accounts, and reckoning with Factors, exacting of payments at the hands of Debtors: dancing (
p Quanto melius est arare quam saltare? Aug. in Ps 91.  which is worse than ploughing,) 
q Peccant qui diem hunc superbiae, fastui, aleae, poculis, & impuro voluptatum studio tribuunt. Gual. in Marc. Idom 23.  pranking up in pride, dicing, drinking; Clients cumbering Lawyers Chambers, and Lawyers giving their Client's counsel; following unlawful pleasures; seeing and suffering of Interludes, celebrating of feasts with pompous solemnity. None of which abuses, good 
r Extat enim Leonis, & Anthemij lex, cuius haec verba sunt: Dies festos Maiestati altissims dedicatos, nullis voluptatibus occupaeri, ●eque ullis exactionum vexationibus prophanari. Dominicum item diene semper honorabile decermmus venerandum, ut à cunctis executionibus excusetur, nulla quenquam vrge●t admonitio, nulla fide iussienis flagitetur exactio, taceat apparitio, advocatio 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, proscriptionemque patrimonij sustinebit, si quis unquam hoc die festo spectaculis interest, vel cuiuscunque iudicis apparitor praetextu negotij publici, seu privati h●c qua lege hâc statuta sunt crediderit temeranda. Id. ib.  Emperors would endure, and most of which are 
s Sunt peccat. haec vulgaria hodie. Id. ib.  too common upon the Lord's day amongst us: Insomuch, that we may conclude, that, there is 
t Nec vnquan vel superbia & fastu, vel ebrietate, vel luxu & libidine plu peccetur, quan illo die qui totu. Deo, & divinorum operum, aeternaeque quietie, meditationi consecratus ●ssedebebat. Gualt. in Act. Hom. 88  no day in all the week more proudly and profanely, more riotously & luxuriously spent then that is. Nay, I would to God that (besides our Papists) there were not such amongst us, as cavil against the Sabbath, making a question, whether there be any necessity to observe such a day at all.  

u 11. There are corrupt Governors amongst us.  In the eleventh place: Although there be amongst us, (may some say) all the forenamed sins, and signs you have spoken of, [Ingratitude, Sabbath-breaking, pride, luxury] yet I hope our 
x Sed tibi, post insidiosas vias etc. post spectacula vel cruenta, vel turpia, post libidinum probrae etc. Forum fortasse videntur immune, quod ab iniurijs lacessantibus liberum nullis malorum contractibus polluatur. Cyp. Epist. 2. l. 2 fol. 24  Courts of justice are unblameable, unpolluted. unblameable? Alas! alas! 
y Illic faciem tuam fl●ctes, plura illic quae detesteris invenies. Id. ib.  Look but there, and thou shalt find, Evils to be detested, to be lamented. judgement is turned into gall, and the fruit of righteousness into Hemlock 
z Amos. 6.12. . The Laws are made 
a Interleges ipsas delintquitur, interiura percatur. Cypr. Ep. 2. l. 2  lawless, and 
b Innocentia nec illic ubi defenditur, reseruatur. Cypr. Epist. 2. l. 2.  where innocency is pleaded, there innocency is not preserved. 
c Britania habet iudie●s in sede arbitrij sedentes, sed raro rectriudicij regulam quaerentes Gild de excide Brita. in Orthodox p 1010.  Many sit in seats of authority, but they follow not the rules of equity, as Gildas complained of us Britain's in his time. They 
d Amos. 3.10.  know not, they 
e Malti sunt Recto●es, sed pa●ci iustitiae amatores inveniuntur. Aug. ad frat. in Erem. Sir 30.  love not to do right. 
f Quid aliud vita curialium quam iniquitas? Salu de Proù. l. 3. p 84  What is the life of many of them, but even a course of iniquity? Whereas it is THEIR duty (as a 
g Aug. ad frat. in Erem Sir 35. Decet judices plus. De●m timere quam alij homines, plus honorem Dei quam marsupia plena diligere. Sed vae vobis ô judices. Quid inter vos regnat? Auaritiae, mendacium, perverstò sacrae legis. Ecce acceptio personarum.  good man once said) to fear God, more than other men, to love the glory of God more than bags of gold, (oh woeful to them that are guilty) what reigneth amongst them but covetousness, lying, perverting of Law, accepting of persons, and the like? The poor Commons are oppressed by the great Cormorants, as the poor Christians were in Cyprians time by 
h Inter togas pace rupta forum litibus mugit insanum Cyp. Ep. 2. l. 2.  Peacebreaking Rulers: 
“ Ad hominis corpus unum supplicia plura quam membra sunt. Id. Ibid.  one Christian then, felt more several pains, and tortures, than his body had parts, and members; one innocent man now hath more evil reports raised of him, more Parasites to accuse him, more complaints against him, more Law-suites to vex him, more injuries done him, (and all these undeservedly) than an hundred others that are more guilty, more faulty. 
i Quis inter haec vero subveniat? Patronus? praevaricatur, & decipit. Iudex? sed sententiam vendit. Qui sedet crimina vindicaturus, admittit: &, ut reus innocens pereat fit nocens judex. Ib.  Who now shall help in this case? Who shall secure this innocent man in the midst of these injuries? The Magistrate should, but He is corrupted: the judge should, but He sets justice to sale; He that sitteth to revenge injuries, runs into injuries: the innocent is condemned without cause, and who is the cause of it more than he? 
* A Caution.  I do not blame all for some; God forbidden I should. For, I know there are some, who are judges indeed, their 
k Tamdiu judex dicitur, quamdiu iustus putatur. Case in Epi.  justice declares it. Neither do I accuse any in particular. But this I say, that in our Land, the Law is slacked 
l Hab. 1.4. . The 
m Non fiunt Coepta partium negotia, quousque marsupia eorum qui causantur, exhauriant. Isido de Sum. Bono. l 3.  Client's purse is half consumed, ere he can get his cause begun to be pleaded: when causes are begun 
n Quando 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 is 
o Saepe iudices pravi cupiditatis causa differunt judicium. Id. ibid.  filthy lucre to the ending of them? When they are ended, judgement cannot pass, and dispatch the wearied Suitor, except 
p Qui 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 than is due, extraordinarily rewarded. 
q O judices leues causas magnas fecistis. Aug ad fratr. in E'er. Serm 35.  Light causes are made great, great causes are made light. The poor man's good cause is made bad, and he is made a 
r O patres pauperum, O verè non patres sed praedones. Quare non patres? Quia ubique per vos opprimuntur, sed si diues locutus fuerit mox tacuistis, causas usque ad nubes perauxistis. Id ibid.  prey by those that should protect him: the rich man's bad cause is made good, and the day goes on his side, when it should go against him. 
s Multa scelera legem, & iudicem effugiunt, & scripta supplicia. Senec. Epist 97 lib. 1. p 799. Tom. 2.  Many sins escape unpunished; 
t Brittania habet iudices protegentes, sed (scil. protegentes) reos, & latrone, scortantes, creb●o iurant●s, & periurantes, voventes, & continu● propemodum mentientes, belligerentes. Gild. de Excid. Brit. Orthodox. 1010.  Guilty, thievish, whorish, swearing, perjurious, Popish perverse persons are protected; gifts are loved 
u Hos. 4.18. , bribes are received, truth is suppressed 
x Diminutae sunt a vobis veritates. Aug. ad frat. in Erem. Ser. 35. ; 
y Statera dolosa non tantum in mensuratione pecuniae, sed in iudiciaria discretione tenetur. Quienim aliter causam pauperis, aliter potentis, aliter sodalis, aliter audit ignoti, statera utique librat iniquâ. Beda. l. 2. super illud Prouerb statera dolosa, etc.  justice is forced against her nature to hold the Balance of deceit, while rich men and friends can have their actions heard, poor men and strangers cannot. 
z Quatuor modis, iudicium humanum pervertitur, timore, cupiditate, odio, amore. Ansel. de Sim. Mund.  Every way is judgement perverted, corrupted, abused. Now, where the fault of these mischiefs, these miseries, doth lie, I dispute not: sure I am, that they are too common at this day: and so the eleventh sign of some great judgement, is as compatible, as agreeable to our kingdom, to our age, as ever unto any.  

a 12. Here is vain confidence.  12. What a deal of that same 
b Spes in hominem collocatae fallit & confundit. Musc. in Psal. 118. Explan. v. 8.9.  deceiving and confounding hope, of that same vain confidence, is there amongst us? Some trust in friends, some in strength, some in wealth, some in their wit, and policy, some in their place and authority, some in an external profession of Religion, some in the very enemies of Religion, in Idolatry, the most contrary to Religion; as though such reeds as Egypt, and Assyria be, were the only pillars to uphold them, the only prop to stay them up, and the worthiest object of their confidence.  

¶ Some kind of persecution in England.  Again, have the friends of Christ as much love shown to them, as they show to others? It is too evident they have 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maxim. de charit lib 4. Orthodox. 567.  not. Although there be not that 
d Hasta illîc & gladius, & carnifex prasto est, ungula effoditus, equuleus extendens, ignis exurens. Cypr. Epist. 2. l. 2.  slaying, flaying, racking, hacking, burning, and misusing the poor Saints, which hath been in former times, both here, and elsewhere, nor that storm of affliction blowing upon them, which hath tossed their brethren in our neighbour Countries, and is not yet calmed: yet nevertheless, whatsoever persecution, the peace of our times will permit, they are as sure to meet with it, as they follow Christ. They are men wondered at, as the Prophet speaketh 
e Zach. 3.8. . They are 
f justitiae sectatores pro hostibus ducunt, imò vero plus quam pro hostibus. Lactan. de Iust. lib. 5. cap. 9 pag. 151.  accounted as enemies, yea, worse than enemies. 
g Hoc verò inenarrabile est quod fit adversus eos qui male facere nesciunt: & nulli nocentiores habentur, quam qui sunt vex omnibus innocentes. Id ib.  This unspeakable wrong is offered unto them, in that the more innocent they are, the more hurtful they are taken to be, and such 
§ Vti querebatur. Athenagoras olim, in Legate. pro Christianis. pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. criminum aceruos adversos nos deblaterant, quae neque in mentem unquam nobis venerunt. Gesne.  crimes laid unto their charge, as never came so much as into their thoughts. Oh! How are 
h Statim enim ut quis melior esse tentaverit, deterioris abiectione Calcatur. Sal. de Pro. l. 3 p. 104. Si bonus est quispiam quasi malus spernitur. Id p. 105.  they contemned, hated, and murdered 
i Putemus 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; 
k Si quando aliquis Deiservus ad urbem illam officio diu●i operis accessit, simul ut in populo apparavit, contumelias, sacrilegia, & maledictiones excepit. Id ib. p. 270.  reviled, and evil spoken of; scoffed & laughed at, fleered and 
l Nec solum hoc, sed etiam, improbissimis flagitiosorum hominum cachinnis, & detestantibus ridentium sibilis, quasi taureis cadebatur. Id. ibid.  hissed at; abused, 
m Sicut olim questisunt Waldenses in Confess fidei suae Vladislao Hungariae Regi, pag. 1. Nos homines depressi, contemptibili quoque nomme falso amicti.  nicknamed; 
n Missae fuerunt per provincias literae Regiae maiestatis in quibus nos dixerunt Haereticos, erroneos, & quod rebellia verba diceremus. Apolog. Waldens p 34.  called Heretics, Rebels, and most injuriously handled. So that, though there be here no Nero's, nor Boners, no Herod's, nor gardiner's, acting their parts in bloody Tragedies, against the members of Christ jesus (what desire some may have that way, I leave to the searcher of all hearts) yet there are 
“ Gen 21.9.  Ismaels', 
o 1 Sam. 22.9.10.  Doegs, 
p Isa. 38.13.  Rabshakehs, 
q 2 Chron. 23.13.  Athaliahs, 
r Est. 3.8.  haman's, who are not ashamed (in open field) to 
* jer. 9.3.  bend their tongues like bows against them, and in open audience of they care not whom, to shoot out the darts of bitter words, to harm them, besides the wiles they frame, and lies they pen, to work their shame, and confusion. Call you not THIS, persecution?  

§ 14 We have not condoled afflicted joseph as we should.  In the 14. place. A great many of us are much unlike the members of Christ. 
s Is enim Sanctorum mos est, ut 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 mourn with those that mourn. We do not so. There is great need both of 
t Lachrymis magis quam verbis opus est, ad exprimendum dolorem, quo corporis nostri plaga deflenda est, quo, populi aliquando numerosi, multiplex lamentanda iactura est. Cypr. Ser. de Lapsis. fol. 113.  words, and of tears, to express our grief for the losses, and crosses which the mystical body of the Church hath sustained, since the troubles began in the Belgian-Countries, yet so fare are we from tears, that we seldom have thoughts, seldomer words (except it be for fashion, and novelty) about the breaches of Zion, about the troubles of our brethren, to show that we do Sympathise, and condole them. If that question should be renewed, which an 
* Cypr. de Laps. fol. 114.  Ancient once made. 
u Quis sic durus ac ferrtus, quis sic fraterna charitatis oblitus, qui inter suorium multiformes ruinas, & lugubres, ac multo squalore deformes reliquias constitutus, siccos oculos tenere prevaleat? Nec erumpente statim fletu prius gemitus suos Lachrymis quam voce depromat?  Who is so hard, so iron-hearted, so void of charity, as to keep dry his eyes, and his heart without sighs, in the midst of those miseries his brethren meet with? I may answer with a Negative retortion; Who is NOT so iron-hearted, and void of compassion? Where is the man, or woman, who with Nehemiah, 
x Neh. 2.1.  looks sad in the presence of the King? Who with jeremy do pen songs of Lamentation? Who can truly say (as that good Martyr once did) 
y Cum iacentibus iacere me credo. jaculis illis grassantis in mic● mea membra simul pe●cussa sunt: saevientes gladij per mea viscera transierunt Immunis & liber à persecutionis incursis fuisse non potest animus: in prostratis fratribus, in me prostravit affectus. Cypr. de Laps. Ser. 5.  In the foils of my brethren, I take myself foiled, the blows that their enemies give THEM, smite my body: the swords with which their enemies slay THEM, do pierce MY bowels: my BODY indeed is NOT amongst them while they are thus persecuted: my SOUL is, and mine affection cannot but participate with their affliction. Who (I say) are thus? 
* A caution.  I know indeed there is such affection betwixt the 
z Est quidam consensus electorum in cordibus ipsorum, et Sympathia veluti membrorum in corpore Christi. Qua propter ubi pius à potentibus huiusmundi adfligitur, semper sunt viri boni qui si nihil aliud possint, in cord tamen illi fa●ent, & causam ipsius Domino precibus commendant Muscul in Psal. 118. Obs. v. 7.  Elect in their hearts, that when the Powers of the world do rise against them, they cannot but condole the afflicted, and express their pity towards them, by their prayers for them, when they cannot show it any other way, for want of liberty, or ability: therefore I dare not say, All in England do forget the affliction of joseph. Nay (blessed be God) we have those who would not spare their own blood for Zions good, if they should be called unto it. Yet this, I say (and with grief I speak it) there is a generation amongst us, so fare 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is quem olierius inopia, atque agritudo commiseratione non tangit, fera sane est rationis expers, perperam humanam indutus formam, ipsamque naturam prauâ voluntate fallers, ac denique feris ipsis atque belluis immanior. Aster. Hom. de Diu. & Laz p 8. & Philip. Reuben. Interp.  degenerated from the nature of Man, into the nature of Beasts, as that, for want of compassion, to their own kind by creation, which are in affliction, they are more merciless than beasts. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. loc. cit.  Let but a swine be slain, the fellows will come crying unto it: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  kill an Ox, the Oxen will bellow about him: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ib.  catch a Crane in a net, the whole flock of Cranes by their hover, and howling will declare they lament it. But these persons (
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  strange to consider, that man endued with a reasonable soul, made at first after Gods own image, should be so incompassionate) can hear of the broils, and battles, of the murders, and massacres done upon the bodies of their brethren, and not be once touched, nor affected with the same.  
It is without all question, that the Papists amongst us bewail not the Church, nay, rather like the Edomites, and Esavites in the days of Obadiah, they rejoice over the children of judah in the day of their destruction, and speak proudly against them 
f Obad. 12. .  
Again, touching the fifteenth sign, 
g Experientiâ didicerat, etc. non facile quenquam posse evadere quin libenter assentatorum canticis porrigat aures: & laudatorum modulationibus delectetur. Cypr. de leiun. & Tent. Christ. f. 5  Experience proves that there is scarce any one amongst us but loves to be soothed, & delights to 
h Quicquid in nos adulatio sine pudore congessit tanquam debitum prendimus, optimos nos esse sapientissimos affirmantibus assentimur, cum sciamos illos saepe mentiri. Senec. Epist 59 l. 1. p. 632.  arrogate to himself his as due, whatsoever flattery casts upon him, be it never so false, and untrue. 
i Mitiss●mum ille se in ipsis supplicijs audit, in rapinis, liberalissimum, in ebrietatibus, ac lib: dinibus temperatissimum. Id. ibid.  Men will be cruel, covetous, drunkards, unclean; and yet they love to be told, that they are merciful, liberal, sober, and chaste. Such faithful friends as will tell us of our faults, we cannot away with; but let Parasites extol us to the skies, for 
k Si invenimus, qui nos bonos viros dicat, qui prudentes, qui sanctos, agnoscimus. Id. ibid.  good, wise, and holy persons, them we like, them 
* 15. We love to be flattered.  we make of, yea, 
“ Nomullis assentator amico gratior est. Arist. Moral. Eudem. l. 7. c. 5. Tom. 5. p. 444.  more than of our friends. And albeit it be very necessary for men to be admonished (as the 
l Senec. Epi. 92. l. 1. Necessarium est admoneri.  Heathen himself could confess) yet they cannot endure reproof, Oh it is as bitter to them as gall and worm wood. They are much like the Greeks' whom Theodoret writes to, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. ad Graec. Infid. De Prou. Dei. Serm. 6. ●. 100 101.  who will praise the Physicians of the body, for taking lances into their hands, for rifling their wounds, for gauging their sores to the bottom, and applying such medecines, as their Art prescribes: But the Physician of the soul (be he a faithful Preacher, or some private admonisher) will they dispraise, disgrace, and stomach at, if He rifles their spiritual sores, and deals plainly, faithfully, and roundly with them for their sins. Children can now scarce endure their Parents to reprove, Servants their Masters, Subjects their Governors, Friends their Neighbours; and as for many of the Great ones, they cannot endure Gods Messengers to speak against their courses, be they never so contrary to God's law, never so prejudicial to God's glory, and the good of those whose bodies and souls they stand charged withal. They that applaud them, do they approve of; as for Michaiah, clap up that fellow, feed him with the bread and and water of affliction 
n 1 King. 22.27. § 16. Hypocrisy in England. .  
§ 16. There are hypocrites amongst us; 
o Sub magno professionis nomine vivimus & positi Religione peceamus. Salu. de Prou. Dei. l. 4. p. 119.  we make a profession, and do contrary to Religion; we 
p Nos qui Christiani esse dicim●r, si simile aliquid Barbarorum impuritatibus facimus gravius erramus.  bear the name of Christians, and (
“ Atroc. ùs enim su sancti nominis professione peccamus. Id ibid.  which is the more heinous) we do as bad as Barbarians. Let but the truth of God, and the works of men be judge (as 
q Operi nostro debemus credere non opinioni, rationi non libidini, veritati, non voluntati. Id. ib.  it is necessary they should) and it will appear I writ no lie. 
r Aude. themines improbissimi, iustitiae facere mentionem, qui se●as immanitate vincunt, qui placidissimum Dei gregem vast●nt, etc. L●ctan. 〈…〉  Some do counterfeit righteousness, and equity, and that they seek the peace of the Church, when yet in violence, and cruelty they exceed beasts; wolvishly spoiling and doing all the mischief they can to the Church. Some 
s Qui curios simulant & Baccthanalia vivunt. Iwen. Satyr. 2.  counterfeit temperance, and are most intemperate. Some counterfeit honesty, and square dealing with their neighbours, and are most deceitful 
t Semperenim simulationibus utitur fraudulentus. Marul. ●u. l. 1. c. 15. p. 29. . Some have oil in their mouth, and war in their heart; pretending love to their brethren, and intending mischief against them. How many have we 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, than they are in the Congregation; by such as know them not, thought to be very devout; by those that know them, known what they are, even to be nothing less than what they seem to be. Yea, 
u Quotum enim quemque invenies 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, thiefs, and murderers, will many times be found in the Temple, and seem to be as holy as the best for the present, but 
x Consummatis solennibus sacris statim ad consuetudinaria studia discurrunt. Salu de Prou l 3. 83. sup. cit.  when the public exercises are done, they appear what they are in their colours, and fall to their wicked and wont courses again? How many are there that will 
y Execrantur publicè, quod occultè agunt. Id. ibid.  speak against that in public, which they love to practise in private? Are not these persons hypocrites? 
* A caveat.  I know indeed that in some, there is a correspondency betwixt their profession, and their practice. As they 
z Hic est eorum actus, quae & professio, ac per hac nihil mirum est, si agunt quod profitentur. Salu. de Prou. l 3. p. 84.  practise wickedness, so (like brazen faced ones) they are not ashamed to profess wickedness: as they profess piety, so they have the conscience to practise piety: yet, such a difference and contrariety is there betwixt the religious profession, and outrageous conversation in many others, that we Ministers have just cause to complain, as 
§ Chrysost. in Mat. c. 6. Hom. 21.  one once did: 
a Gemere prorsus hoc loco, & amarum quiddam immugire nos convenit: Non solum enim hypocritas imitamur, sed illos quoque simulatione ipsa transimus.  Oh grievous to think it, Oh lamentable to speak it, we do not only IMITATE Stage-players (who sergeant other men's persons) but we also EXCEED them in dissembling. Neither do we only mock 
b Sub religionis titulo Deum ludimur. Salu. de Prou. l. 3. in fine.  GOD (if he would be mocked) by our hypocrisy, but also every man (almost) hunteth his 
c Mich. 7.2.  Brother in a net, such abundance of deceit and consenage is there amongst us. Deceit in measures, deceit in merchandise, 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 Experience show how guilty of the 17. sin England is.  In the 17. place; whereas it is the duty of every Minister to be no striker, nor brawler 
d 1 Tim. 3.3. , I would to God, that experience did not show, that even some amongst them (than 
e Nihil fetidius, nihil damnosius, nihil levius, nihil turpius in pastore furio sitate. Aug. ad frat. in Erem. Ser. 36.  which what is more shameful, more fearful?) do delight (
f Non licet dispensatori furiosum esse. Id. ib.  contrary to their duty) to rage's against, and with the evil servant 
g Mat. 24.49. , to smite (with evil language at least) their fellow servants in the Ministry, who are more faithful than themselves. I would (I say) experience did not prove it: for then surely, many a good Messenger of the Lord should not have such cause as he hath to complain against his envious brethren, as Augustine did against Arrius and Fortunatus; 
h Quia verum eis dixi, ideo in eremo infidiat mihi posuerunt. Aug. ad frat. in Erem. Ser. 36. § 18. Abuse of the Tongue reigneth in England.  Because I speak the truth, they set snares for me, and by all means they seek to molest me as much as they can.  
§ 18. Is not the tongue abused amongst us? yes, yes. 
* 1. By lying.  Our Land (as it was once said of Niniveh) is full of lies 
i Nah. 3.1. . Truth (the very 
k Veritas sermonum nobilitas. Synes Orat. de Regn. p. 2.  grace and ornament of speech) is fled so fare from the lips of many, that 
l Aliud habet animus, aliud resonat sermo. Optatus.  their hearts think one thing, and their tongues tell another. Oh how happy were it for our Land, if all amongst us (yea, that profess Religion) did justly deserve that commendation which an 
* Cyrus' Minor.  Heathen had, of whom it is said, that with great faithfulness he did keep his word, neither was he ever noted to be taken in an untruth, or in the least step tending to falsehood. 
“ 2. By swearing.  Oaths abound amongst us; 
n Plures invenias 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 ut peieret. Id. lib. 4. p. 125.  A man may find more such as do for swear, and swear falsely, than such as swear not at all. 
m Optimâ fide seruavit faedera, & pacta, & nunquam, nec unquam in eo mendatij vestigium, animaduersum, aut ●otatum est. Strigel. Comment. in justin. hist. p. 180.  Besides the idle, superstitious, vain, and lesser oaths (which yet are so great that they are able to damn a man) it is a very ordinary and usual thing both among rich and poor, noble and ignoble, not to spare the sacred name of the 
* Ibi homo est mor●uus per quem iuratur, hîc Deus viws qui peieratur. Salu. de Prou: l. 4. p. 127.  glorious God of heaven and earth: not to spare the names of 
o Vnde etiam pervulgatum hoc ferè, & apud Nobiles, & ignobiles, Sacramentum est, PER CHRISTUM: per Christi hoc facio, per Christum hoc ago, etc. Id. ibid.  Christ jesus the sweet Saviour of the elect; but to take them into their black mouths, and tear them with their blasphemous tongues. 
§ Three more evils of the Tongue amongst us.  Again, as touching three other evils of the tongue, slandering, cursing, and backbiting, wha: more common than these? 
p Cuius non sermo maledictio est. Id. l. 2. p. 75. Quis est qui convitio suo neminem laedat, qui silentio os coerceat, ne in amaritudinem maledictionis crumpat. Id. pag. 79.  whose mouth (at some time or other) doth not speak ill of his neighbour? 
q Esuriendi libido terminum habet, detrahendi libido terminum non habe● Ibid. 75.  The hungriest stomach will be satisfied, but the desires, the delight to detract, that some have, are unsatiable. If they begin to backbite, they have never done. 
* 4. Giving evil Counsel in England.  Fourthly, that there are such as give evil counsel amongst us, it is too apparent: whence else could it be, that some fall to idolatry, some to harlotry, some to swilling, some to stealing, some to killing, and the like, by the persuasions of evil companions? 
§ 5. There is needless silence here.  Finally, as concerning flattering and needless silence, soothing in sin, and fearing to speak when God's glory doth call for it: the contemning of piety, the favouring of popery, the winking at iniquity and other notorious vices, are arguments too many to prove that these abuses of the tongue are too too common in this Kingdom. 
* ● Caution.  I deny not, that the Lord hath here his number of faithful 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 we may conclude: 
r Brittania habet sacerdotes, sed nonnullos, plebem ob peccata non corripientes, sceleratos divites absquè ullo verecundiae respectu sicut Caelestes angelos venerantes, nefanda populi scelera, tacentes. Gild. in Ord. Ecclesiast. corrept. in Orthodox. pag. 1018.  Britain indeed hath men in place and authority to speak, and to speak faithfully, but some of these reprove not the people for their sins, speak not against their grievous enormities, and without all respect of modesty, or honesty applaud the GREAT ONES, as though they were Angels, be their lives and doings never so wicked. Just like those in Malachies days, that say, 
¶ Mala. 2.17.  every one that doth evil is good in the sight of the Lord.  

* 19 Strange Accidents.  19 Furthermore, because of late we have not had many strange accidents amongst us (I dare not say not any) therefore I pass that over.  
And I would I could pass over the 
§ 20. Idolatry in England.  twentith sign also, to wit, Idolatry: but I cannot, I may not. For although our Land (like judah) be not full of Idols 
s Isa. 2.8. , yet it is to be wished that it were more empty of Idolaters. What shall I say of the whole troop of unregenerate ones, who (walking the lewdest and broadest way) are more in number by fare than God's people be? are not they Idolaters? it cannot be denied. For, 
t Sicut bonus unum habet Deum quem colit, ita mali multos habent Deos quia multos scil. voluptates, multa desideria vana, passiones diversas quibus seruiunt. Annot. Incerti Authoris in Psal. 15. in Orthod. Patrum p. 1168.  whereas a good man hath but one God to worship, and serve alone: They do worship as many gods as they have lusts to serve, making every sin they take pleasure in, a several Idol. Again, what say we of covetous persons? They are Idolaters by Saint Paul's verdict 
u Ephes. 5.  and there is no question to be made of it. For 
x Conueniunt siquidem & in materia, & affectu, Idolatra● & avarus. Vterque enim aurum praeponit in affectu suo. Caiet in Colos. c. 3. Col. 156. I.  a covetous man and an Idolater do agree both in matter, and affection; both of them preferring gold before God in their affections. 
y Fitque ei (scil. avaro) per omnia, ut alijae venture, 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 gain.  
Besides, what say we of will-worshippers? They do more worship the fond fantasies of their own brain, the superstitious customs of other men (which they make their rules in the service of God) than the true God, whom they pretend to worship: and so it must needs follow, that they also are guilty of Idolatry. And is this all? All? when Romish Factors rove up and down amongst us, to seduce the simple, to beguile unstable souls? When there is such gadding to Mass? When Neuters think and talk, that Popery and our Religion may be easily reconciled, when as yet it is as easy to reconcile heaven and hell, God and the Devil? When as there are such a company of Papists and Recusants amongst us? What! account we not these Idolaters? Who are, or ever have been Idolaters, if these be not? 
A Caution.  The Gospel indeed is preached amongst us, as purely, as powerfully, as in any age (except the primitive times of the Church) and as ever it was in any place. We have no cause to complain, as 
* Bernard. Apolog. ad Guliel. Abbot. 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 unsavoury. His Majesty hath both protested the maintaining of the Gospel, and written against Antichrist: Blessed be God for all this. But yet the Lord of his infinite mercy keep us from a toleration of this sin, lest Israel's glory be 
z Hos. 10.5.6.  carried unto Assyria for a present, and WE (as it was once said of the King of Samaria 
a Vers. 7. ) be cut off as the some upon the water.  

§ 21. Lesser punishments have lighted upon us.  In the 21. place, for lesser punishments, may we not take up the complaint of the Prophet? The days of visitation are come 
b Hos. 9.7. , the days of recompense are begun already. First, concerning Famine: Albeit, we cannot say that the seed is rotten under the clod, or the corn withered 
c joel. 1.17.  upon the ground; for (God be thanked) there is great hope of a plentiful Harvest 
* Anno. 1623. . Albeit we have no cause to complain; How do the beasts groan? the herds of cattles are perplexed because they have no pasture, and the flocks of sheep are desolate 
d joel. 1.18. . For there is store of cattles to feed US, and store of pasture to feed the cattles. Oh that we had hearts to be thankful accordingly! Yet this may we say, and thus have we just cause to complain. The corn is wasted, the oil is a languishing 
e joel. 1.10. ; and there is not that plenty, neither in City, nor Country, that hath been in former times. I list not to meddle with our Military munition; though I could say something, because men for the most part have more skill to toss a Pot, than a Pike; more courage to fight a battle for Bacchus in an Inn, Tavern, or Alehouse, than a field for Mars, in defence of God, the King, and their Country, if they should be called unto it. And who knows it not, that the cunning Artificer goes down the wind, that Trading (a great prop to our kingdom) grows daily to decay? Though there be some voluntary Bankrupts amongst us, who break without need, ruinating of purpose other men's stocks to raise their own. For whom it were to be wished there were as severe a law as for thiefs and robbers, (than whom they are a great deal worse) yet some (be they never so honest) cannot hold, the times are so hard, but necessity constrains them to give over that course of living, wherein they have been instruments of much good to the Commonwealth. Again, Youth were never more saucy, yea never more 
f Otiosa iwentus impudenter educata omni ferocissimâ bestia immanior est. Chrysost. in Mat. c. 11. Hom. 38.  savagely saucy, and people never more lawless 
g Nullus de legibus metus est. Cyp. l. 2. Epist. 2. : the Ancient are scorned 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , the honourable are contemned, the Magistrate is not dreaded 
i De questore, de iudice pavor nullus. Cypr. loc. cit. § 22. We are incorrigible, impenitent. . Add hereunto wars, and rumours of wars, that sound daily in our ears, which our brethren have tasted of, and smarted under already.  
§ To conclude all, notwithstanding all these lesser evils, all the former signs of some future, some greater misery; yet how incorrigible, how impenitent do we remain? God's providence towards us profits us not; by him we are chastened, and yet we are not bettered 
k Sed cum haec tanta fierent Caelestis cura non profuit. Adhibita saepissime est coercitio, sed emendatio non est secuta Salu. de Prou. lib. 1. . He spares us, he opens his bountiful hand unto us, what good doth he not offer us? and all to amend us, and yet we abuse this goodness of his, not considering that it is to lead to repentance 
l Rom. 2.4. . Well, to end this point (lest the 
m Arbitror, imò certus sumfastidiosum plurimis styli huius, prolixitatem fore, maxim 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 seem tedious to some) consider I beseech you of these things, roll them in your minds again and again. The signs are worth the thinking on, and how contemptible to England these signs be, is worth the taking notice of. And do but we think on them as we ought, and it will furnish us with better skill, to foresee and foreknow some evil to be approaching against us (God alone knows what it is) than all the threadbare rules of Prognosticators, and judicial Astrologers can. I have done with this point. Go we on now to the last branch of the first part of the Text; viz. the fruit of this foresight.  And hideth himself. 

2. Branch of the first part.  Look how a 
m French Histor. 1408.  discreet Pilot doth provide for an approaching storm: So doth our Wiseman here spoken of. He hath not only a prudent foresight of the evil, but also a provident forecast against the evil. Provision is the fruit of his praevision.  
About the meaning of the words all agree not. Some expound them thus;  

n Peltanus.  Upon the foresight which a Wiseman hath of the great dangers that attend places of dignity, he obscureth himself and doth what he can to keep out of such places. I would all that run into places either of Magistracy, or Ministry, before they are sent, would take notice, and make use of this meaning.  

o Hieron. Bedae. Hugo. Dyonisius. Carthus. & alij.  Others thus; The crafty Rulers in Christ's time overseeing what troubles might come by professing Christ, cunningly concealed their opinion of Christ, and their affection to Christ from the rest of their fellows.  
But we are to search after some other sense, if we mind to proceed according to the tenor of that which hath been handled already, and would have things hang orderly together in the Text, as they should.  

p So the 70. Interpreters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Some render the words thus; Is greatly (or sufficiently) instructed, or admonished.  
In the Hebrew text they are as they are here translated, and usually in the Latin Translations.  
To hide hath divers significations, sometimes to conceal or to keep any thing from the sight and knowledge of others. Sometimes not to confess, see Pro. 28 13. He that hideth his sins shall not prosper. Sometimes it signifies to forgive, Psal. 51.9. Hid thy face from my sins.  
But here, hiding a man's self is as much as putting a man's self under shelter and protection. Such an hiding a man's self, as that he may not be hurt. And therefore the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 *.  Original word comes of a Root which both in the 
* Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaicè; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●rabicè significat non solum abscondit velavit, etc. Verum etiam protexit, defendit.  Chaldee and Arabian tongue, signify to protest as well as to hide, to defend as well as to cover.  

¶ Doct.  The thing which we have to note from hence is this; That a prudent Christian provideth a shelter, and protection for himself against the evil day when he sees the times dangerous, and threatening some future Calamity he seeks Sanctuary, to which when the evil cometh he may be take himself, and in which he may be safe. This is that which Solomon makes good not only Prou. 27.12. where this text is repeated word for word, but also in the 28. Chapter, 
q Vers. 28.  where he saith, When the wicked rise, men hide themselves, that is, when such dangerous times be that either the Enemies of the truth do rise against the Godly, or evil men are raised to places of command, (a notable mean to bring judgements upon a people.) then good men, wisemen, seek Protection for themselves as carefully as they can. Noah took sanctuary when the flood was coming, by preparing an Ark for the saving of himself, and his family 
r Gen. 6.22.7. Heb. 11.7.  Let sought a shelter when Sodom was near burning 
s Gen. 19.16. . Memorable (to this purpose) are the Examples of David, of Paul. The one was in danger of his life by the means of Saul, the other was in great hazard by the lying in weight of the jews, and both of them, (like wisemen) did hide themselves, and seek shelter by the use of those means, which did serve God's providence for their safety 
t 1 Sam. 20.5. Ch. 22.1. Ch. 23.14. Ch. 26.1. Act. 23.17.18.19. etc. .  

* Use 1.  And wherefore serveth this point, but first for our direction and instruction what to do in the days of danger. And what must we do? Not as did Aristippus a Philosopher, who, 
u Cum aliquan, do navigaret, didicissetque navem esse pyraticum, acceptî aurum numerat, & lapsun è manibus, iactavit in Mare. Laert. l. 2. c. 8.  when he was in peril of his life in a Pirates ship, took gold into his hand, told it, threw it, and let it fall into the Sea, thinking by that means to save himself. Not as Meton the Astronomer, who, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. Var. hyst l. 13. c. 12.  to save himself from an imminent danger, fired the house wherein he dwelled; Nor as David who feigned himself mad before Achish King of Gath 
y 1 Sam. 21.13. , when he thought his life to be in hazard. But like a prudent man, (who hath his wits about him, and Grace within him) we must hide ourselves, betake ourselves to some Refuge, some place of protection: that so, if the evil time, 
* Amos 5.13. V 18.20.  and day of darkness 
* Cant. 2.14.  should come, we may be found where Christ finds his Dove his Church, in the Cliffs of the Rock, in the Secret place of the Stairs 
* Zach. 5.4. .  
If any demand what this refuge, this shelter is. I answer, not Gorgeous chambers enclosed with walls of stone, with seiling of Cedar, for God's wrath can weaken the strongest house, and 
* Eccles. 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) money be a defence 
* Pro. 11.4. : Yet riches avail not in the day of wrath 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that flows for the present, may easily be at a low ebb in a moment 
* v. Aster. ; not honour, and dignity, for that is a silly shelter which a man may have to day and be without to morrow 
* jom. de Oecon. ●niq. p. 17. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not yet the favour, and protection of great persons, for favour is Deceitful 
h Pro. 31.30. , and he, that makes that his trust, leaneth upon a broken staff. What then? Hear Solomon resolve you, The NAME of the Lord is a strong Tower, the Righteous run to it and is safe 
i Pro 18.10. Rules of direction, how to ●ide ourselves . The protection of the Almighty, the shadow of the most high, is the shelter that we must seek after. 
* The general Rule.  Now to the end that that may be our shelter, we must withdraw ourselves, for there is no hiding without withdrawing 
“ Special rules subordinate to ●he general. . And because withdrawing is an action, or motion: and every motion hath its twofold term 
* Terminus 

A quo  
ad quid.    It's 

FROM what  
To what.   ●herefore we must with draw ourselves FROM something, and TO something 
§ 1. Special Rule with the several branches. . The things which we must withdraw ourselves from are two 

1. The Sinners against whom the Plague comes.  
2. The sins for which the Plague cometh.    

* 1. Branch.  First we must withdraw ourselves from the SINNERS against whom judgements are threatened. We must take no delight in evil company. They that by their example do seek to corrupt us, and put sin into our souls by our eyes; 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. de Oecon. Iniq. p. 22.  They that by their tongues go about to infect us, and in still sin into our souls by our ears, must we abhor and fly from, as we would from some venomous beast that spits poison at us, that seeks to destroy us. Lot withdrew himself from the company of the Sodomites, & he was protected from the calamity of the Sodomites. The Christians at jerusalem a little before the Sacking of that City, 
l Euseb. Hist. l. 3. c. 5.  withdrew themselves from the sinful, and secure number of the jews, and were hidden from the wrath that fell upon them. 
p Qui libenter vitusis copulatur, licet moribus dissimilis sit, favere tamen vitijs eorum, videtur. Maris. Evang. l. 7. c. 7. p. 348.  Come out of Babylon my people (saith the holy Ghost 
m Apoc. 18.4. ) that ye be not partakers of her sins, and that ye receive not of her plague. 
* A caution.  Civil commerce with evil men I grant a man may have, and cannot but have so long as he life's; neither must we (as the manner of Anabaptists is) refrain the assemblies of the Saints, because gross offenders are mingled amongst them, nor abstain from God's public Ordinances, because notorious sinners do come unto them. But so to be among the wicked, as to love their fellowship in the works of darkness 
n Ephes. 5.11. , to be brethren with them in evil 
o Gen. 49.5. , to flatter them in their evil courses, to take pleasure in their company, so to favour their vices, though our own behaviour doth differ from theirs, this kind of associating (I say) with them, do I dissuade from: For 
q Sicut a s●cietate malorum non abhorret, ita minimè mirum erit, si poenae quoque eorum particeps efficietur. Id. ibid.  if we do not thus abhor & shun their company, if we be without shade in the day of their misery, what wonder will it be? Are swaggerers, swearers, gamesters, gibers, and other kinds of wicked persons thy only mates, the chief companions thou takest delight in, and yet thinkest thou to escape in the perilous times? Thou deceivest thyself I tell thee, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyss● de Virg. c. 4. p. 56.  he cannot escape the sulphurous shower of brimstone and fire, that love's to dwell amongst the men of Sodom; 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  neither can he shake off the bands of Egypt, that doth not forsake the land of Egypt: what company judgement finds thee glued to, accordingly will it seize upon thee. Be not therefore found in the company of the proud (for so David and Solomon do call the wicked 
t Psal. 94. 2 Psal. 119 21. 51.78.12● Pro 8.18 Ch. 13.10 Changed 15.25. ) mingle not thyself with this dust, this chaff 
u Psal. 2.4. , this stubble 
* Mal. 4. . For 
x Ob hoc quoque supe●bos fuge, neforas dum illis iungeris▪ cum ipsi, simul turbine divinae vindicta▪ involuaru▪ Marul▪ 〈…〉  if thou dost, assure thyself that when the whirlwind of God's wrath doth surprise THEM, it will wind THEE in for company, and which way canst thou escape it?  

2. Branch of the 1. Special ● Rule with its ● particulars.  Secondly, as from the sinners against whom, so likewise from the sins for which tribulation cometh, must we withdraw ourselves. And this is done three ways: First, by mourning for those sins. Secondly, by not acting them. Thirdly by keeping ourselves from being any way accessary unto them.  

1. Mourning. Flere etiam debemus populorum peccata quasi nostra vuluera. Aug. ad frat in Erem. Ser. 11. A. Quotidie fleas peccata quae commisisti, & quae committere proximos videas. Id. ibid.  First we must mourn for the abominations of the times; that the Land is so unthankful, that most sorts are so sinful, that the Word is so contemned, that the offers of grace are so despised, the mercies of God so abused, the Sabbaths so profaned, fawning Parasites so much respected 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. de Oecon. Iniq. pag. 25. , afflicted joseph so little regarded, great men's vices so bepainted, and by swearing, lying, slandering, and every way else the tongue abused; that there is so much Idolatry, luxury, security, and all manner of vanity amongst us, it must go to our hearts, and grieve our souls. This is another way to get under God's wing, and to be protected in the days of danger. I trembled (saith Habbacuk) that I might rest in the day of trouble 
z Hab. 3.16. . jeremy mourned for the sins of jerusalem 
a jer. 14.17. , and how well fared He for that in the Land of Babylon? Whereas the jews (who mourned not) lay naked, and open to the Babylonians fury; HE (good man) 
b jer. 39.11. etc.  was covered from the dint of their cruelty, and was very well provided for, in a very evil time. Think on this thou that mournest not for the sins of the Land, and consider how little cause thou hast to expect protection in the day of destruction, unless thy heart soften, and thy soul grieve in secret, more than yet it doth.  

* 2. Refraining the acts of sin.  Secondly, to withdraw ourselves from the sins of the times, we must refrain the practice of them. It is no where to be found in the whole book of God, that ever any who delighted to commit such sins as have brought plagues upon Kingdoms, did (without repentance) escape untouched when the plague came, or were hid safe under the shadow of the Almighty. Noah escaped drowning in the evil time that the old world saw, but Noah was upright 
c Gen. 6.9. , did not partake with the world in its corruption and violence. Lot escaped burning in the dismal day that Sodom saw, but Lot did not live like the Sodomites. 
d jer. 40.4.  jeremy escaped chaining in the time of Iudah's captivity, but jeremy refrained his feet from the backsliding steps of the rebellious jews. Whereas on the contrary, neither have Princes been covered, nor Prophets been sheltered, nor Rich ones protected in such miserable times, but have all gone to ruin when they have been found as actors in those evils that occasioned that ruin. Zedekiah who was bound in chains, and had his eyes put out 
e 2 King. ●5. 7. jer. 39.7. . The Priests and Nobles that were slain at Riblah 
f 2 King. 25.19.20.21. , and the rest of the jews that were carried captives, do very evidently manifest this. Wilt thou go on in wicked courses, make no conscience to shun those sins that procure Gods curses, and yet make account to shroud thyself under God's wing in the day of his wrath? I tell thee thou expectest that which is very unlikely, yea impossible except thou repentest, and ceasest to do those deeds of darkness, which as yet thou takest such pleasure, and delight in.  
Thirdly, 
3 Denying consent to sin: or care to keep ourselves unaccessary thereunto.  If we would withdraw ourselves from those sins that do prognosticate some general judgement, and so would be safe, we must no ways consent, nor be willingly accessary to those sins. For as 
g Nec alienus a crimine, cuius consensu, licet non a se admissum crimen publicè legitur. Cypr. Epist. 7. l. 2 fol. 32. Assensus enim est participatio. Ambros. Tom. 5. p. 179.  He is as well guilty of sin, who consenteth to it, as He that committeth it, so are both 
h Scimus quod similis poena maneat facientes & consentientes. Bernard Ser. de Nat. joh. Bap. fol. 46. K.  committers and consenters worthy of like punishment: and as little protection in the evil day can the one look for as the other.  
Now because a man may be accessary to the sins of the times four ways; 1. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. pag. 74.  By not stretching out the sword against them, nor labouring to restrain them when he is in place to do it. 2. By 
k Assentire est, si, cum possit reprehendere, taceat. Ambr. in Epist. ad Rom. c. 1. To. 5. 179. Est enim consentire, silere, cum arguere possis. Bernar. in Ser. de Nat. Bapt. f. 46. K. Miseratio (in praedicatore sine iustitiam) peccandi praestat audaciam. Marul. Evang l. 6. c. 13 p 314.  not preaching the Word against them, and fearing to reprove them when he is called unto it 3. By 
l Ita est, ut qui fomi●em praebeant delictis eorum: ideòque dignum est, ut pari crimine rei habeantur. Ambros. in Epist. ad Rom c. 1. To 5. p. 179.  provoking unto them. 4. By concealing them. Therefore all these ways must be carefully shunned by all sorts in their several places.  
First Magistrates in their places, must as well tune the song of judgement as of Mercy 
* Psal. 101.1. : they must be a terror to evil doers, their care must be that judgement may run down like waters, and Righteousness as a stream 
m Amos. 5.24. , to purge away and bear down before it the filth, and dross of those gross sins, wherewith our land is defiled. If either the compliment of a jesuite, the brag of a Papist, the smooth tongue of a Flatterer, the sour taunts of a Flouter, the stern looks of the mighty, the bribes of the Wealthy, the entreaties of a Yoke-fellow, of a Child, of a Servant, of a Friend, hired (it may be) by the wages of iniquity, or any thing else, do make them remiss in their places, & so, accessary to those vices of running to Mass, of breaking the Sabbaths, of abusing Gods blessings, etc. for which vengeance hangs over our heads: with what confidence can they hope to be protected, if that vengeance should fall down, & the viols of the same be poured forth, according to our deserts? David professeth more than once, in the Psalms, that God was his refuge 
n Psal. 91.2. , and that he did believe, he would be his refuge, in the day of trouble, but the same David was fain to behave himself faithfully in his place, by rooting out, and cutting off all wicked doers 
o Psal. 101.8. , with the same sword of justice and authority.  
Secondly, the Minister in his place must be fare from flattery 
p Ab assentatione procul abesse peccatorum castigatorem decet. Marul. Evan l. 6. c. 14. Neminem seculi nostri ingratitudo absterreat, quò minus off cio suo fideliter sungatur. Gualt. in Act. c. 23. Hom. 151. . He must reprove the sins of the times faithfully, and plainly, jeremy neither feared the faces of men, nor spared those vices of men which did so precede the Babilonish Captivity, and hence partly it was that he was hid, when the rest of the jews were hardly used. The like seed must we sow that have such places in the Church of Christ as jeremy had, if we would reap the like crop. For if either for hope of advancement, or fear of abasement, we should be like to the Idols of the Gentiles, have eyes and not see, mouths and not speak 
q Psal. 115.5. Psal. 135.16. , and so be accessary to the people's sins, we must look to have our share in the common calamity that may befall the Land, for the common sins that reign amongst us. And what Magistrates must do in the Commonwealth, and Ministers in the Church, the like must Masters of Families do in their houses, use all means, and give all diligence to restrain and reprove the vices, the abuses, which they see in their charges.  
Thirdly, all of us, Governors, and under government, must take heed of provoking others to the committing of those sins which may bring some judgement upon us. You that are over others, take heed you do not command those that are under you to do evil; for 
r Non est immunis ascelere, qui ut faceret, impetravit. Cypr. Epist. 7. l. 2.  that is to have a deep hand in their sin. You that profess the Name of Christ, do not by your careless and uncircumspect walking, provoke the wicked to contemn the Word. You that have this world's good in more abundance than your brethren, do not you either by base illiberality, or vain prodigality, give example to others to abuse God's blessings. By your murmuring provoke not others to unthankfulness; by your evil counsel provoke not others to drunkenness; by your filthy and unclean communication, provoke not others to filthiness; by giving of bribes provoke not Rulers to unrighteousness; by speaking favourably of Popery, provoke not others to Idolatry: In a word, whatsoever you see may be an occasion to draw any man to, to harden any man in any of these sins, which are the signs of an ensuing plague, be not you any kind of way the givers of that occasion. If you be, it will make you accessary in an high degree, to those sins, and so you should exclude yourselves from all share in any shelter under God's wing, in the time of need.  
Fourthly, because (as I said) to conceal villainy, is to be accessary to villainy; therefore we must not conceal the inquities of the times from the Lord, in whose power it is to redress them. Not that God knows them not, or hath need to be put in mind of them by us; but because it is his pleasure that we should in humility confess them to his Majesty, as common sharers in those sins. To the end we might free ourselves from that accessariness to them, which without confessing them, we should be guilty of, and so by consequent might 
s Ad hoc enim Deus exigit confessionem, ut liberet humilem. Aug. ad frat. in Erem. Ser. 30.  save ourselves in the perilous season. I am persuaded that Nehemiah was so protected in the service, and with the favour of Artaxerxes, when his Countrymen were in great affliction, and reproach 
t Neh. 1.3. . And that Daniel was so sheltered in the Court of Darius 
u Dan. 6.13.22. , that neither the Envy of the Courtiers, nor the Cruelty of the Lions could do him any hurt; when the rest of his brethren (excepting the three Children 
x Dan. 1.2. ) were in great slavery: because that BOTH of them did make open confession of the sins of the whole people of the jews, as though themselves had committed that Idolatry, and those abominations which the rest did: when as indeed they had no finger in the same. Read their Prayer and you shall see it, They speak in the plural number, We; WE have dealt corrruptly against thee, and have not kept thy commandments 
y Neh. 1.7. . WE have sinned and have committed iniquity, and done wickedly, etc. neither have WE harkened unto thy servants the Prophets. O Lord to US belongeth confusion of faces, to our Kings, to our Princes, and our Fathers, because we have sinned against thee 
z Dan 9.5.6.8. . Well, let us do as they did, confess to God the sins of the whole Land, and say unto him; WE have rebelled, transgressed, gone astray from thee, etc. And we shall speed as they did, God's providence will hide us either in the storm, or from the storm, when it ariseth. Thus have you heard what we must withdraw ourselves from, with the branches thereof, and subordinate rules to further us therein,  

2. Special rule of hiding, subordinate to the general, with the branches.  Secondly, withdrawing hath its ad quid, as well as its à quo. There are some things which we must withdraw, or rather address TO, as well as withdraw from, if upon the foresight of the plague, we would hide ourselves. And they are these two; 

1. Righteousness.  
2. Prayer.    
First, we must withdraw ourselves to Righteousness. 
1. Righteousness.  Seek ye RIGHTEOUSNESS (saith Zepheny) and it may be, you shall be hid in the day of the Lords anger 
a Zeph 2.3. . What Righteousness may some say? The righteousness of their own moral or natural works? Alas, 
b Ruinosa est omninò haec habitatio, & quae sustentari magis opus habet, & fu●ciri quam inhabitari. Bern Ser. 2. in Psal. Qui habitat fol. 78. C.  this is a shelter that hath need of a shelter, itself a 
c Periculosa habitatio eorum qui in meritis suis sperant, periculosa quia ruinosa. Id. ib.  ruinous shelter, a perilous shelter. What Righteousness then? I answer, there is a Rock or Robe of Righteousness, and there is a Rule or Guide of Righteousness. The one is Christ the Righteous, the Lamb of God that taketh away the sins of the world 
d joh. 1.29.36 , who is to us what the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. Hom. de Diu. & Laz. pag. 2.  sheep's coat is to our backs; A covering, an hiding from heat, from cold: The other is the Law of Righteousness. Both these must we betake ourselves to; to the former by Faith; to the 
* Idem sapiens facere debet: omnes virtutes suas undique expandat, ut, ubicunque aliquid infesti oritur, illîc parata praefidia sint. Sextius. in Senec Epist. 59 l 1. p. 631.  latter by Obedience.  
Concerning the first, note well the speech of jehosaphat to the people of judah 
f 2 Chron. 20.20. ; Believe in the Lord your God, so shall you be established; that is, Get but faith to believe in God, and you shall be preserved in the battle: neither Ammonites, nor Moabites, nor any of your enemies shall be able to hurt you, or to overcome you. The Apostle Paul knew very well, that, if he were but found in Christ, not having his own righteousness, but the righteousness of Christ, which is by faith, he should be safe even in that great day of judgement (a day evil and terrible to the wicked) how much more safe then in the midst of the troubles of this transitory life. And therefore this is the thing he did so much seek for, and sue for: accounting all things loss in comparison of this 
g Phil. 3.9. .  
For the second, the 
h Mat 24 ●5. 46.  wise, and faithful servant knows, that it will be happy for him, and that he shall be hid from that vengeance which shall seize upon the unprofitable, faithless servant 
i V 51. , if he be found well doing at his Masters coming: and therefore betaketh himself to that working of righteousness, and to that course of obedience, which his Master hath enjoined him in his Law.  
Good Lord then, what will become of you that are unbelievers! that have no faith in Christ, that by faith are not joined to Christ, that had rather seek, wealth, honour, pleasures, places of command in the world, than the righteousness of Christ, whom any robes please better than that robe: who seek rather to any Rock, to any refuge then to that? What will become of you also, that wilfully transgress the Rule of righteousness, that will not be religious, that will not do good duties? Who hear not, relieve not the wants of your brethren with that abundance which you have, who watch not over your hearts, who bridle not your tongues, who will not do all things which God in his righteous law commandeth, who will not do any thing, because He commandeth you? What (I say) will you do in the day of vengeance? Where will you hide yourselves? Where will you shroud yourselves? Under God's wing? Why that shall be spread over none but those that are in his beloved Son, over none but those by whom his sacred will is done. None but such as believe in the righteousness of Christ; none but such as yield Evangelicall obedience to the righteousness of the Law, have right to the special protection of the Almighty. I beseech you therefore seek the righteousness of Christ, by believing; submit to the righteousness of the law, by obeying: And do not think that without either of these, yea without both of these, it is possible for you to escape in the day of trouble.  

2. Prayer more than ordinary.  Secondly, We must betake ourselves to prayer. Prayer may prevail both for our own hiding, and the hiding of others. It may (peradventure) avail to divert the judgements which the signs do portend. If not so, yet it may cover us for our parts from the dint of the judgements. Pray therefore that God would forgive the sins of the Land. Pray that God would remove the evil begun, prevent the evil to come, if it be his will, or, howsoever, that he will take us into the pavilion of his protecting providence, that the days of extremity may rather profit us, then hurt us. Pray will some say? Persuade you us to that? Your persuasion is needless; for we do that already. I know some of you do, but I persuade you to that, which is much neglected, (I fear me) by good Christians; I mean extraordinary prayer, such as is joined with fasting. This, oh this, (if any thing will) will prevail mightily with the Lord. The King of Nineveh, and all his Subjects, no sooner got themselves into sackcloth, and fasted, but they hide themselves from the destruction threatened, which otherwise, within forty days would have come upon them 
k jon. 3.5.10. . When great wrath was towards the jews, in Iehosaphats time, a great multitude of Ammonites, and Moabites coming up to battle against them, it is said that jehosaphat set himself to seek the Lord by prayer, and fasting, and all judah with him, and they were heard, they saw the salvation of the Lord, and the dead bodies of their enemies fallen to the earth, so that none escaped 
l 2 Chron. 20. the 3 and 4. Verses compared with the 17. & 24. . When the poor captived people of the jews were at the next door to death, and Letters, to dispatch them suddenly, were under the Emperor's seal gone out against them, Hester, and her Maids, Mordecay, and the rest of the jews, fell to 
m Esth. 4.  Prayer, with fasting, and what an admirable refuge that mean procured them, the sacred Story 
n Chapters 5.6.7.8.9.  relateth at large. When such have gone before, shall not we follow after. It may be, some profane ones may disgrace this course, as frivolous, and foolish, yet let that be no discouragement unto us. The laws of our Land do not deny us liberty to perform this duty by our 
* Libertas est Christiano per omne tempus ieiunandi. Confess Taborit. p. 238.  selves in secret, and with our families. And if we do not use this our liberty, which we have for the present, the Lord may even deprive us of that too, and so make us sharers in those common miseries, which for our sins, he may send upon us. Good people therefore, spare one day in a week, or a fortnight, or more, if you can, if God hath given you ability of body so to do; and take heed you do not frame excuses where none is. Our ordinary prayers have prevailed to hide us thus long; oh, what may our extraordinary do, if now when there is so great need, we will but send them up to the God of heaven! This first Use hath held me somewhat long, because of the many particulars it hath run into. I will now rid my hands of it, desiring GOD to bless it, and come to another, which is for Consolation to all the Children of God.  

Use 2. Consolation.  The wicked are wont to say of the Godly what Solomon would have them Not to say, 
p Eccles. 6.8.  What hath the wise more them the fool? But if any would know what they have, I answer they have protection in the midst of tribulation. This privilege they have, to be hopeless in no misery, to be helpless in no calamity whatsoever. For, if upon the foresight they have of the evil, they be careful to seek an hiding place for themselves against that evil (as the point in hand showeth they are) then let that evil come when it can, or how it can, hidden they are from the danger of it, and 
q Quid ei nocere poterit eorum quae sub Caelo sunt, quem Deus Caeli protegere & conseruare voluerit? Bern. in Psal. Qui Hab. Ser. 1. p. ●8. H.  what hurt can it do them? A Goodman cannot but be safe, be the times never so troublesome 
r Virtuti vaecans in securo constitutus 〈◊〉 nihil insi●●tite fert à rebus turbulentis. Chrysost. in Mat. Hom. 22. . What saith David to this purpose? He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He need not be afraid of the terror by night, nor of the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at none-day 
s Psal. 91.1.5.6. . You cannot go through the sacred Stories in the Scriptures, but you shall find, that the Lord hath been 
t Deus cultores suos inter mille pericula seruare consuevit. Gualt in Act. c. 23. Hom. 151.  wont to preserve his Servants in a thousand dangers. When thou passest through the waters I will be with thee (saith the Lord) and through the rivers, they shall not overflow thee, when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee 
u Isa. 43.2. . Be of good Comfort therefore whatsoever thou art that fearest the Lord: Whatsoever plague's the times do threaten, run but thou to those six Cities of refuge, which 
* Bernard. Senten. p. 132 K. L. Sex sunt refugij civitates Interdictae praevaricationis cautio: sequendae praeceptionis obeditio, propitiandae Divinitatis ambitio: Mundanae fabricae consideratio: urbis tirannicae iugis inspectio: & supereminens Dei verbi cognitio.  one speaks of: take heed of sin forbidden, do carefully what God commandeth, aspire to God's favour and fellowship, Consider the vanity of the world; look into the miseries of this life, and acquaint thyself well with the word of God, and thou for thy part, shalt be safe, and secure enough 
x Si fi at captivitas, & civitates disperdantur, & regiones, aurum, argentum, & omnis possessio pereat. Orthodox. Pat. 1446. . Should our bodies be imprisoned, our Cities destroyed, our substance and possession spoilt, our Country consumed, should famine, sword, pestilence, or any scourge else, make havoc amongst us, yet, as 
y Sapientis sapientiam nullus potest auferre. Ibid.  no man can take thy wisdom from thee, so nothing (except sin) can make the Lord un willing to protect thee: but either with Baruch 
z jer. 45.5.  thou shalt have thy life given thee for a pray, or else, if thy outward man should perish 
a 2 Cor. 4.16. , thy soul shall be taken away from evil 
b Isa. 57.1. , to abide with Christ for ever in the heavens, which is best of all. And so, which way soever the Lord deals with thee, thou art sure to be no loser, but a great gainer, Say therefore to thyself, as David did: Wherefore should I fear in the day of evil 
c Psal. 49.5. . And let the Congregation of the faithful, comfortably, and confidently, conclude, as the Church doth 
d Psal. 46.1.2.3.7.11. . God is our refuge, a very present help in trouble; therefore will not we fear though the earth be removed, and though the mountains be carried into the midst of the Sea, though the waters thereof roar, and be troubled, though the mountains shake with the swelling thereof: the Lord of hosts is with us, the God of jacob, is our refuge.  

* Use 3. Terror. In which is summarily handled the 2. part of the Text.  Well, to draw to a conclusion, and to knit up the other Proverb, the second part of the text, [But the simple pass on and are punished] in the third use of this Doctrine. Here is Terror to all wicked, and  wretches. For if only the Godly hide themselves against the day of wrath, they 
* Viz. Those wicked ones.  (poor miserable Creatures) for there part shall be without hiding, without shelter in that day. They are 
e Imò ipsis brutis beslijs deteriores sunt. Cartw. in Prou. col. 1095.  worse than brute beasts, then unreasonable creatures: The 
f Sunt enim aves (ut grues et Ciconia) quae sensu quodam & praeceptione ingruentis hyemis se in calidiora loca opportunè recipiunt. Id. ibid.  Crane, & the Stork when the winter approacheth, withdraw themselves into hotter Countries: the Beasts of the field run to their dens, and sheds when a storm is rising, when rain is coming, 
g jumenta etiam praesagio plunia mox ventura, se ad sua latibula conserunt.  and so, in their kind provide safety for themselves. But the 
h Fatui vero isti suis cupiditatibus occatatipraecipites in pericula acti pereunt● tanquam enim oculis captine ea quidem vident quae ante pedes posita, sunt sed tanquam be●es ad mactationem nihil cogitantes cupiditatum suarum funiculo ducantur, Ibid.   (like stalled Oxen that are fatting against the day of slaughter) are so blinded with their lusts, that be destruction never so near their doors, they run on, seek no shade, and so throw themselves headlong into the very mouth of the danger, and perish by it. Think on this all you Simple ones, not you that are Innocently and holily Simple, (for so the word is not to be understood in the text,) but you that are Sottishly, sinfully Simple. Every word in this clause of the text sounds Terror in your ears, But the last word most terror.  

1. But, a word of terror.  First, that you differ from the children of God, and are as contrary to them, as darkness to light, as black to white, as infants to men of learning, as ignorants to men of deep understanding (as this particle BUT gives to understand) this is matter of terror. For if you be contrary to the Godly, you have no part in their privileges; neither is God your Father, nor Christ your Brother, nor the Holy Ghost your Comforter, nor Grace your maintenance in present possession, nor Glory your inheritance in future expectation.  

2. Simple, full of terror.  Secondly, you are fools. I know indeed you are wise in your own eyes; for it is as natural for a natural man to glory in his own wisdom 
i jer. , as can be. I know also, that the men of the world will so repute you: for it is 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. de Virginitat Tom. 1 p. 824.  ordinary with them to deem those wise, which have any cunning but to buy and sell, to defraud and sin, to make two halfpences of one, as one speaketh. But whatsoever conceit either the world hath of you, or you have of 
l A●t Deus stulte ubi tibi sapiens videris ibi stulte, vel stultus es. August de Verb. Apost. Ser. 19 & lib. 50. Hom. Ser. 7.  yourselves, you being wicked, are fools in God's account for all that: Yea, such you are Chronicled to be in HIS books, in HIS Records, as the title Simple, in this Text, and the term FOOL, in other 
m Psal. 14.1. Psal. 92.7. Pro. 1.22.3.35.7.22.10.1.14 3. etc.  places do declare. And I am sure this is as great a ground of terror unto you as the former, if not greater. For alas (wretched creature) being a fool, thy understanding is darkened 
n Ephes. 4.18. ; the God of this world hath blinded the eyes of thy mind 
o 2 Cor. 4.4. Sectatur imprudentiam inscitia. Arist de virt. lib. Tom. 5. p 481. : Thou knowest not good from evil, nor evil from good 
“ Qui enim stultus est, quid sit iustum ac bonum nescit. Et paulo post. Rectum autem discernere a pravo quis potest nisi sapiens? Lactan. de lust. l 5 c. 18 p. 163. , thou callest (as it were) 
p quid ergo? nun diem noctem vocant?  tenebras? Id. ibid. c 20 p. 165.  day night, and the sun darkness; thou 
q Imprudentiae est iudicare perversè de rebus, deliberare perperam. Aris. lib de Virt. Tom. 5. p. 481.  judgest of things perversely, thou deliberatest of matters corruptly. Being a fool, thou art 
r Stultus semper peccat Ducitur enim quasi captiws à vitijs, nec resistere ullo modo potest. Lactan. de Iust. l 5. c. 18. Stultus etiam malus est. Et paulò post. ●tultus omnia vitia habet Senec. de Benef. l. 4. c. 26. p 448. Non hoc dicimus sic omnia vitia esse in omnibus, quomodo in quibusdam singula emine a●t, sed malum ac stultum nullo vitio vacare, Idem. lib. dict. cap. 27.  sin's bondslave: no Idiot is a more slavish drudge to the basest works that he is set about, than thou art to the Devil, to corruption, and to the deeds of darkness; than which, what service more base, more miserable, nay, to which, what service is 
s Est enim se●u●tus eius (viz. Diaboli) & vilissima, & vitiosisima, & durissima, & notentissima. Diet. Postil. Dom Trin. 15  comparable, in illness, in vileness, in hardness, & c?  
Again, being a spiritual fool, though thou hast never so plotting, and plodding an head, for earthly things, yea, as deep a reach as any, to make the best of thy commodities (as we use to say) yet thou 
t Stultus nullâ re scit uti Senec. lib. 1. Epist. 9 pag. 538 Imprudentiae est uti nequire presentibus bonis. Arist. libel. de Virt. Tom 5. pag 481. in 16●.  knowest not how to use any thing aright, of that which thou enjoyest. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After. Hom. de Occon. Iniq. pag. 21.  Thou hast indeed a body composed of proportionable parts, endued with profitable senses, very useful to thy life and being, and thou hast a soul endued with reason and understanding: it may be thou hast wealth, it may be friends, it may be honour, it may be credit; and all these things are not to be used as 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. pag. 23.  thyself pleasest, but as God prescribeth, but alas, thou canst not use any of them so as God would have thee. God hath given thee his Word, his Sacraments, which are rich gifts, great blessings 
y Audissapientem irridentem stultum, quod bona naturae, & bona gratiae, quae forte per lavacrum regenerationis acceperat, tanquam illam, quam plantavit Deus, & non homo, primam suam vineam, in non vineam, negligendo redegit. Bern. in Cant. Serm. 63. fol. 184. H. ; thou knowest not what use to make of any of these: thou canst not tell what use to put the Word to, what use to make of thy Baptism, of the Lords Supper, no more than a babe knows what use to make of a pearl, or a piece of gold that is put into its hand, when it throws it about the house, and is ready to lose it. That very 
z Nam stultus quod vivit mortem potius quam vitam esse censuerim. Quomodo vita cum sterilitate? Arborarida & in sterilitatem versa, nun mortua iudicatur? Et sarmenta mortua sunt. Sic stultus eo ipso quòd inutiliter vivit, vivens mortuus est. Bernard. ibid.  benefit of life itself which God hath lent thee, thou hast so little skill to use aright, that it is little better unto thee, than a very death.  
Being a 
a Nihil stultitia pacatum habet, tam supernè illi m●tus est, quam infra. Sen●c lib. 1. Epist. 59 p. 632. Quid ergo inquis? Stulti ac mali non gaudent? Non magis quam praedam n●cti leones. Idem ibid. pag 633.  fool, no sound joy belongs unto thee, a trembling heart is always within thee. Thou art afraid of 
b Hic alter imperitus est, rebus suis timet Senec. lib. 1. Epist. 56. p. 623.  thyself, afraid of 
c Videhis illum (scil. imperitum) comitiquè oneriquè timentem Ibid.  thy friends. Be there 
d Psal. 53.5. Illi enim saepe hostem timuere sine causa, tutissimumque illis iter, quod suspect●ssimum fuit. Senec. lib. 1. Epist. 59 pag. 632.  no danger at hand, thou are subject to fear: be there 
e Sequuntur pericula, & occurrunt; ad ●mnia pavet stultitia. Ibid.  some danger at hand indeed, thou art subject hopelessly to quake: yea 
f Imparata est, & ipsis terretur auxilijs. Ibid.  help itself in the time of danger, terrifies thee, scares thee. There is no child that is without the use of reason, more timorous of a bugbear, of a thing of nothing, than thou art of every noise, upon every light occasion. Thus comfortless (I say) is thy condition. Lay now these things together, thy blindness, thy slavery, thy ignorance to use God's blessings aright, thy want of right to any true comfort. (All which are as so many fruits of thy folly) and tell me whether these do not show, that to be a spiritual fool, is a thing most terrible, most fearful.  

¶ 3. Pass on] A phrase of Terror also.  Thirdly, as you differ from God's children, and are fools, so also do you pass on, you are desperately heedless, and dreadless in the greatest dangers. Though you cannot but 
g Imperitus, est ad omnem crepitum expavescens, quem una quaelibet vox pro fremitu accepta deiecit, quem motus levissimi exanimant. Senec. lib. 1. Epist. 56. circ. fin.  
h Quòd autem non dicit Propheta illos nihil praeuide●e, sed transiretantum & mulctari, eò docet, fieri aliquando, ut isti fatui mala futurae praeuidean●, sed tamen ità a suis cupiditatibus trae●suersos rapi, ut viventes, videntesque (quod dicitur) pereant, et tanquam Amphiaraeus, ad interitum scientes properent. Cart. ad loc.  foresee the plague, that is threatened against you, that is approaching near you, yet you are so violently transported by your raging lusts, beyond all bounds of any forecast, and provision for yourselves, that you wittingly and willingly go on to your own ruin: this also is another ground of terror. But 
* 4. And are punished] A phrase of terror.  lastly, that you come to be punished (that is) uncovered, unsheltered, in the day of vengeance, so that though you should see the plague as plainly as you can with your 
i Tanquamoculis praediti ad utdendum malum, pedibus capti, ab illo fugere nequeunt. Cartw. in Pro. col. 1096.  eyes, yet your feet cannot possibly escape hampering in it, this even this (I say) may be a double, a triple terror, yea a terror of terrors unto you. For in this case, what, O what misery do you not lie open unto! your houses may be fired over your heads, your wives deflowered before your faces, your husbands murdered in your presence, your children quartered before your eyes, your own bodies cast to the beasts of the field, to the fowls of the air, and (which is worst of all) your souls plunged into the lake of fire; thereto be tormented for evermore: from which Lake he save us, who shed his blood for us, even jesus that just and righteous one, to whom, with the Father, and Eternal Spirit, be all praises in all the Churches, throughout all ages. Amen.  
FINIS.