The dumbe diuine speaker, or: Dumbe speaker of Diuinity A learned and excellent treatise, in praise of silence: shewing both the dignitie, and defectes of the tongue. Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truelie translated by A.M.

The Argument.

Wherein those are reprooued, that are good onely of their tongue, but wicked in their deedes. Resembling the poore man, who would faine take a rich wife, but (in regard of his pouertie) none in his owne country will accept of him: Wherefore, cloathing him selfe in strange garments, hee trauailes to speede where he is not knowen. Such men are compared to builders, that lay vnwrought stones in the foundation, but aloft to the eye, they place curious stones of richer labour. They are also like to Pyrates on the Seas, with lying ban∣ners: like to the Sichemites: like to Ioseps cloake: like to the wife of Putiphar: and like to the aprons of figge leaues, which Adam and Eue made for themselues. They are like to Ahaz the king: like to the Dolphine: like to the Physitian, that cures others, yet helpes not himselfe. They are like the white wall shewen to Ezekiel: they are good for others, and hurtfull to them selues: Here is some speeche vsed, of the great paines threatened to such, as also of the reprehen∣sion, which God in his iudgement will giue them: A subiect, by how much the more curious, by so much it is the more true and profita∣ble.

Chap. 18.

CLAVDIO.

But what shall we say of them, who onely haue a good tongue, and vtter foorth many holy speeches: yet in their actions are most vile, and whatsoeuer they per∣forme, is done but as an outward signe or ceremonie.

Lodouico.

Such people may bee iustly compared to a certaine poore man,* 1.1 who being desirous to ioyne him selfe in a wealthy mariage, be∣cause he was knowne in his owne country, to be little better then a

begger, and in regard of his exceeding pouertie, no woman would easily be drawne to accept him as her husband: makes meanes to get garments of richer estimation, forsakes his natiue soyle, and goes farre off, to finde a wife where he is not knowne: And being by his habilyments imagined Noble, Gentle, or otherwise, of large reuenues and possessions,* 1.2 compasseth a liberall dowrie. But when the beguiled woman comes home to his dwelling, and perceiues he is most poore, and ready to starue thorow meere want; imagine then her alteration.

Such kinde of men are the worlds hypocrites,* 1.3 who because in thē selues, and of their owne knowledge, they are most wretched and vile, therefore in outward apparance, they will cloath themselues with the garments of the godly, vsing all smooth and hypocriticall perswasions, to the end they may reach the height of their own desires. But in the end, euery such soule shall myserably perishe by famine eternally in hell, her owne wretchednesse being e∣uidentlye layde open, and (as a iust iudgement) bee damned for euer.* 1.4 Erubescant impii, & deducantur in infernum, muta fiant labia dolosa.

Claudio.

This sort of hypocrits,* 1.5 as haue no other goodnes in them, but the sound of the tongue onely, are like vnto builders, who in the foundation of their worke, do lay rude & vnwrought stones. But higher and neerer to publique sight, they place other stones, that are more curiously polished and laboured, onely to make the worke the more regardable.

The hypocrite, that hath onely holy words in his mouth, hath the foundation of his building rude and vnseemely, wanting a true in∣tention, a pure heart, and sole desire of Gods glory. Now this rotten foundation of auarice, of fond vaine-glory, or of any o∣ther hatefull vice whatsoeuer, he buries all these, onely to make a bottome of them. But aloft in the forefront, or in the very face and chiefest appearance of the worke, there goodly & Saint-like words are liberally affoorded.

The iust and faithfull man,* 1.6 hee doth all things quite contrary to the hypocrite, which makes his foundation to bee most precious, because whollie it is layde on Christ him selfe, the abounding treasure of all celestiall riches. Fundamentum ali∣ud nemo potest ponere,* 1.7 praeter id quod positum est, quod est Chri∣stus Iesus. Other foundation can no man lay, then that which is layde, which is Christ Iesus. On what a precious foundation

doth the iust man lay in his spirituall building, whereon, all other rich stones are plentiouslie heaped, according to the beauty of so fayre a building? Vnusquisque autem videat quomodo superaedifi∣cet. Let euery man take heed how he buildeth.

When God,* 1.8 being the onely chiefe Architect of all things what∣soeuer, began his building of this goodly world: he dealt quite contrary to those builders, that make their beginning at the ground-worke or foundation, with vnshap't stones, rubbish and such base trashe. Hee went another way to woorke, and as a mayne beautie to his faire fabricke, hee began with the firma∣ment of heauen; and that was the lustre of his foundation and be∣ginning: * 1.9 Vocauit Deus firmamentum coelum: God called the firma∣ment, heauen.

The like did he when he framed the building of the little world, Man,* 1.10 to adorne him with the more admirable beautie, he placed first (as his foundation) a reasonable soule in him, which was so faire and goodly, as it receiued forme & shape euen from him selfe. Ther∣fore when the soule is taken away, the building of our body falleth into cinders.

When he builded the most noble palace of the militant Church,* 1.11 he placed (as a most precious foundation thereof) our redeemer him selfe, euen Iesus Christ. Fundamentum aliud nemo potest ponere, praeter id quod positum est, quod est Christus Iesus.

The hypocrite doth all his works quite contrarie,* 1.12 and therefore his building falles soone to the earth.* 1.13 And euen as God made a con∣fusion of tongues, among the proude builders of the Tower of Ba∣bell: euen so at length will hee confound this hypocriticall buil∣ding tongue, that doth all things whatsoeuer, onely for pride and vaine-glorie, which infamous kinde of building must needs fall to the ground, according as that tower did, because: Deus su∣perbis resistit.

Lodouico.

The hypocrite dealeth like the Pyrate,* 1.14 or (as we may otherwise tearme him) the Rouer on the Sea, who because he would not be knowen for a theefe and robber, spreadeth false Ensignes vpon his toppes: which giuing some security to the mistaking pas∣sengers, they are by this meanes fraudulently seazed on. Euen so the counterfeyting tongue, displayeth forth very glorious ensignes, and teacheth the same words that Christ him selfe taught: but hee then inueigleth, makes a pray of the poore soule, and murders it, like as the heretique doth, who onely in tongue confesseth Christ,

but in his deeds is all deuill.

The Painter busieth him selfe greatly to set downe the shape of a Crucifixe,* 1.15 in very liuely colours; with such naturall lineaments, e∣uen as if all the muscles and sinewes of the body were perfectly to be discerned. But if a man should aske him, if all his diligence had been imployed, onely for the loue hee bare vnto Christ, hee would make answere (if he should speake but plainly and from his heart) Truely my Lord, to tell you but the troth, I had little re∣membrance of him when I did it, nor could I deuise how to paint him perfectly; but what I haue here done, was onely to sell my la∣bour at the dearer rate.

Such (for all the world) is an hypocrite in his words,* 1.16 hee trans∣formes them wholly into Christs appearance, but not for the loue he beares to Christ, but rather to winne estimation of the world. Euen as arch-heretikes vse to doe, or like so many Herostratoes, striue to make them selues famous to the world, and greedily to graspe vp riches.

Agreeable to the false Sichemites,* 1.17 who circumcised them selues, according to the manner of the Hebrews, onely to inherit their goods and possessions.* 1.18 Si circuncidamus masculos nostros, ritum gen∣tis imitantes, substantia eorum, & pecora, & cuncta quae possi∣dent, nostra erunt. If all the men children among vs bee circumci∣sed, * 1.19 as they are circumcised, shall not their flockes, and their substance, and all their cattell bee ours? Neuerthelesse it hap∣pened vnto them quite contrarye, for the thyrd day follow∣ing the circumcision, they were all put to the edge of the swoord: such was the permission of God, because they were not circumcised for obseruation of the Lawe, but onely in re∣garde of auarice. In like manner the false tongue, that with the colourable pretexte of the name of Iesus Christ, seemes to bee seriously imployed for his diuine glory: labours onely for his owne couetous rewarde, but when hee thinkes this greedy hoped-for gaine is gotten, he is miserably slaine by eternall death.

Many of these hypocrites doe much busie them selues in coun∣terfeited speeches,* 1.20 to get into the presence of Princes, onely for ascente to some high place of dignitie. But when the goale is once gotten, then their peruerse natures are apparantly discerned, and that their outward humilitie, was onely but to cloake their inward

pride:* 1.21 Whereupon, in their following course of life, they seeme like the hauke, that takes her flight a farre off, when she meanes to seaze on the simple doue, as if shee had no intent at all that way: but sodainly shee windes in vpon her, and grasping her in her tallents, killes and eates her.

Claudio.

This kinde of ambitious hypocrits, are yet more sup∣portable then the other,* 1.22 for these men, although inwardly they are deuils: yet notwithstanding, outwardly they shew them selues like Saints in holy speeches, and serue as good examples to others, for the lewd sinner feareth to offend in their presence.

They resemble the figure made of ragges and cloutes, com∣monlie called, scar-crowes, which is set foorth on the boughes of trees, to affright away the birdes from feeding on the fruits, and in this kinde (perhaps) they may also bee tearmed profita∣ble.

But afterward,* 1.23 we must needes come to an other sort of them, who are farre worse then are these, because their words are meere∣ly hypocriticall, appearing to be true louers of holynesse: but their workes are most wicked. Because they exalt humility, and are proude them selues; they praise chastitie, and yet are luxuri∣ous; they preach almes-giuing, yet rob the poore of it; they mag∣nifie iustice, yet are strong theeues them selues. Such were the Pharyseys,* 1.24 who sayd to the man that was borne blinde; Da glo∣riam Deo; Giue glorie vnto God; as if they had been wondrous zea∣lous of the diuine honor:* 1.25 neuerthelesse, they did all onely to robbe Christ of his honor.

Of this temper also was King Ahaz,* 1.26 to whom (as Esay sayth) God spake, that he should aske a signe of his redempti∣on from him,* 1.27 which should be giuen him. Pete tibi signum à Domino Deo tuo, in profundum inferni, siue in excelsum suprà. Aske a signe for thee of the Lord thy God, either in the depth beneath, or in the height aboue. But he made refusall, saying: Non petam, & non tentabo Dominum: I will not aske, neither will I tempt the Lord. Which he did, not in humility, or for obseruation of the di∣uine precept,* 1.28 which was giuen to the people of Israell, Non ten∣tabis Domiaum Deum tuum;* 1.29 yee shall not tempt the Lord your God. Nor was this miracle to tempt God, because God him selfe willed that he should aske it: but he would not aske it, because he would not giue such glory to the true God, but euen as a wick∣ed

idolater, despised, that the diuine power should haue any honor at all.

Lodouico.

This is a most detestable kinde of hypocrisie,* 1.30 and well may we say of such men, as did the good olde afflicted Iaacob, when being presented deceiptfully, by his sonnes, with the altered garment of his beloued sonne Ioseph, tinctured with the counter∣feited bloud of a beast; After he had wondred and wondred againe therat,* 1.31 thus he spake in a teareful voice. Tunica filii mei est, fera pes∣sima comedit eum, bestia deuorauit Ioseph. It is my sonnes coate, a wicked beast hath deuoured him, Ioseph is surelie torne in peeces.

So may the holy Church say to this hypocriticall kinde of sonne;* 1.32 It is most true, that thou wast borne to be my sonne, because I gaue thee life in baptisme, and (concerning thine outward part) thou hast still the same garment that I gaue thee, which is no∣thing else but Christ: Induimini Dominum Iesum Christum; Put on yee the Lord Iesus Christ. And Christ thou namest, & Christ thou preachest, and of him thou talkest in priuate or publique meetings, or in familiar conference among thy freends. But yet in very deed, although Tunica filii mei sit, this bee my sonnes coate; Fera pessima deuorauit filium meum, the wicked and im∣mane beast of hypocrisie hath slayne him. Because, inward∣lye hee is nothing else but all vanity, all deuill, all flesh, all sinne;* 1.33 And hence proceedes it, that Fera pessima deuora∣uit filium meum. My sonne hee is onely by his coate, and out∣wardly by his voyce, but inwardly hee hath no part at all of him.

Claudio.

The glory of our soule consisteth not in the garment,* 1.34 but in the heart, according as the father of Salomon (speaking of the spouse) sayth:* 1.35 Omnis gloria eius ab intus, circumamicta varietatibus: She is al glorious within, her cloathing is of broydred gold. First he pray∣seth her inward endowmēt, Omnis gloria eius ab intus, & afterward talketh of her outward cloathing, Circumamicta varieattibus: be∣cause he would first haue the affection of the heart, and afterward requires effectuall workes.

So dealeth nature likewise, first shee createth and produceth the heart,* 1.36 and afterward the other members. But hypocrites (sayth Saint Gregorie) are Artistes, who caring nothing at all for the inward parte,* 1.37 bestowe all their industrie for embellish∣inge the outwarde, couetinge rather to imitate arte then

nature.

These retainers of the garment onely,* 1.38 are like to the incontinent wife of Potiphar, who being enamoured on the comely young man Ioseph, and seeking to constraine him to the immodest acte of lust: he fled away▪ nothing remaining in her violent hand, but his cloake onely.* 1.39 Qui relicto in manu eius pallio, fugit, & egressus est foras. He left his garment in her hand, and fled, and got him out. So these hypocriticall voyces,* 1.40 are cloakes onely, that is, they haue the name of Christ in their handes, and not the mysticall Ioseph Christ in their hearts.

After that Adam had sinned,* 1.41 feeling his owne rebelling nature, he hid himselfe, remembring that he was naked, not coun••ing it sufficient for him, that his shame was couered with fig tree leaues. Consuerunt folia ficus,* 1.42 & fecerunt sibi perizomata. They sewed figge tree leaues together, and made them selues breeches. Wherupon, when (vnthought on) God called him, and sayd, Adam vbi es? Adam where art thou? Hee answered; Timui eò, quòd nudus essem, & abs∣condi me; I was afraide, because I was naked, therefore I hid my selfe.

It is not enough for hypocrites,* 1.43 to be hidden with the fig leaues of holy words, because the searching eye of God penetrates euen into the heart; Dominus autem intuetur cor. Therefore when they thinke that they haue substantially enough couered their shamefull abused bodyes, they shall euen then most vituperiously bee made manifest to the whole world:* 1.44 Reuelabo pudendatua ante faciem tu∣am, & ostendamin gentibus nuditatem tuam: I will discouer thy skirts vpon thy face, and will shew the nations thy filthynesse, and the kingdoms thy shame.

Little shall it then auaile them,* 1.45 that they haue had holy words in their mouthes, and haue exhorted others to doe well. Or, like vnto the Dolphin, haue conducted other fish into the net, and kept them selues out of the fishers power, close by the rocke. Therefore are they thus reprooued: Quare tu enarras iustitias meas, & as∣sumis testamentum meum per os tuum?* 1.46 Tu verò odisti disciplinam, & proiecisti sermones meos retrorsum. &c. Why dost thou preach my laws, and takest my couenant in thy mouth?* 1.47 Whereas thou hatest to bee refor∣med, and hast cast my words behinde thee.

As if he wold haue said. Thou thoughtst (perhaps) that to saue thy selfe, certaine outward workes were onely sufficient. Thou

wicked and vngodly wretch, couldst thou imagine it enough for thee, to preache to others, that they ought to doe good, and yet thou thy selfe to deale most badly? I tell thee, this not onely is displeasing to mee, but I will turne my selfe into an∣ger and fury against thee, and in the trembling day of iudge∣ment, I will say vnto thee; Impudent and gracelesse as thou art, wherefore didst thou not first purge and make cleane thine owne lippes? Why didst thou not first cleanse thy owne dissembling tongue, before thou wert so bolde, as to preach my law there∣with? How durst thou, by so impure a passage, and a way so beast∣ly, * 1.48 giue scope to matter so white and immaculate? Hereby hast thou made others holy, and at the same instant time refused all disciplyne thy selfe, when being carelesse of my Lawe, there is no foule sinne whereinto thy selfe hast not falne. Oh fayre Sepul∣cher, * 1.49 full of all vnsauourie sent within. Thou art as a bell, calling others to serue God, and yet keepst thy selfe without the Church: Or art as that vngodly wretch, who onely soundeth well with his tongue, but doth commit abhominable and most irreligious deeds.

Lodouico.

A great penaltie (questionlesse) will fall vppon the wicked man, that with his tongue hath been the meanes of others saluation, by exhortation, preaching and reprehension, and yet thereby is the cause of his owne damnation.* 1.50 Hauing (like vnto the Physition) cured and made others healthfull, yet remaines him selfe in most weake and sickelie estate, the which begetteth him an intollerable enuie, and a hatred more then can be spo∣ken of.

Claudio.

In such a one is verified that prophecie of Micheas. Tu seminabis,* 1.51 & non metes; tu calcabis Oliuas, & non vnge∣ris Oleo; & mustum, & non bibes vinum: Thou shall sowe, but not reape; thou shalt tread the Oliues, but shalt not annoint thee with the Oyle;* 1.52 and make sweet wine, but shalt not drinke wine. Be∣cause in very deede, these men doe sowe the most fertile seede of Gods word, and yet shall not gather the eternall fruite there∣of, in regard they doe all for the pleasing of men. They treade the Oliues, as seeming to bee full of sanctitie, but yet in proofe are quite emptie,* 1.53 therefore they shall also remaine depriued of the diuine mercy.

They gather the grapes, as declaring to haue great charitie by

their feruēcy in speech:* 1.54 yet they shal neuer drink of the wine, because they are voide of that loue celestiall, wherewith the soule should be filled. Inebriabuntur ab vbertate domus tuae, & torrente voluptatis tuae potabis eos.* 1.55 They shall be satisfied with the fa••nesse of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures. And that also of the Prophet Aggeus: Ponite corda vestra super vias ves∣tras. Seminastis multum, & intulistis parum; comedistis, & non estis saturati; bibistis, & non estis inebritati; operuistis vos, & non estis calefacti, & qui mercedem congregauit, misit eas in sac∣culum pertusum. Consider your owne waies in your hearts: you haue sowen much, and bring in little; yee haue eate, but yee haue not enough; yee drinke, but yet yee are not filled; yee cloath ye, but ye be not warme;* 1.56 and he that earneth wages, putteth the wages into a broken bagge.

As if he would haue said. O you hypocrites, that haue Christ onely in your tongues, consider now faithfully your owne errours, and with al your harts, think whether there euer hath bin the like follie or no. Hath it not been a wonderfull foolishnesse in you, that you haue sowed so much seede of Gods sacred word, and yet your selues haue gathered in no fruite at all, onely by your vanitie, attending al∣together vpon the pleasure of men.

You haue eaten, yet neuer would you be satisfied; because you could not taste the sweetnesse of the heauenly bread of wisedome, which (neuerthelesse) you gaue plentifully enough vnto others. You haue drunke; but neuer were ye filled with celestiall loue, onely yee did but wet your lippes therewith, and neuer receiued a∣ny iotte thereof downe into the heart. You cloathed your selues with the garment of Iesus Christ, hauing it still readie on your tongues,* 1.57 by often preaching; but neuer were yee warmelie clad with his sanctifyed loue. And (which is much worse) you that haue made profession, to accumulate great wages, by the exceeding grace you helde with the people: haue yet put vp your money, and the wages of your ouer-great labour of bodye, of vnderstanding and memorie, (oh intollerable follie) into a rotten purse, that had no power to contayne the money. Therefore, all your reward (in an vnrepayreable moment) is quite lost, and all the hope you had of heauen (if any you had at all) is vtterlye voyde and frustrated.

Lodouico.

Oh lying tongue, oh fraudulent tongue, oh most treacherous and betraying tongue.* 1.58 That obscure Prophet E∣zekiell, sawe a most goodly prospectiue vpon a wall, and while he admired the wondrous beautie vpon the wall, God sayd vn∣to him:* 1.59 Ezekiell, take an instrument, and digge the wall, which seemeth so stupendious to thee. Fode parietem: He digged, and be∣helde a doore, and God commaunded him to enter in thereat: he entred, and sawe dreadfull serpents, as also beastes of diuers kinds. Et ingressus vidi, & ecce omnis similitudo reptilium, & animalium a∣bominatio, &c.

Such are these hypocrits,* 1.60 faire in lookes, Saints in speeche, but in their hearts full of all filthynesse. From which effects the Lord in mercy deliuer vs, and let vs beseech him to gouerne our tongue, to make cleane our lippes, & rather quite to bereaue vs of our tongue, then it should offend the creator thereof by doublenes, and much better for vs were eternall silence, then such dissembling fraudulent speech.

Claudio.

Hypocrisie is a sinne against nature,* 1.61 not onely in regard that the tongue ought to bee the ambassadour of a faith∣full heart, but also, because we see that nature hydeth or makes pro∣uision for euery pretious thing whatsoeuer. As pearles, them shee hydeth in fish shelles; vnualuable rich stones, in the earth or ry∣uers; Corall, in the bottome of the Sea; Golde, vnder cauernie mountaine; apples and other like fruites, among leaues; grapes also vnder their shelter; the heart, in the very secretest place of the body; and things of meanest moment, if not hidden, yet sha∣dowed with some kinde of defence. But the hypocrite, the little goodnesse that remaineth in him, hee hydes it from all men by the helpe of a dissembling glib tongue, and his imperfections or wickednesse, hee conceales it with all the arte hee can de∣uise.

Lodouico.

So doe bankerupt merchants,* 1.62 or such of slender sub∣stance, whatsoeuer they haue, they set it foorth to open viewe, as making shewe of farre greater matters to bee in their shoppes. But if they be demaunded for a chayne of golde, parle, co∣rall, or any other thing then those hanging foorth vpon theyr stalle, they will smoothly answere. I pray you Sir pardon me, I had such, but indeed they are solde, and I would gladly please yee with what is heere left. Such are these counterfeiting dis∣semblers,

ful of all gay and goodly words, but their hearts are vt∣terly empty of any vertue.* 1.63

A gallāt shew makes a Ship, ryding vnderful spread sayles, ador∣ned with faire banners wauing in the winde, and euery one runnes gladly to see her, when by a prosperous gale she puts into the port. But afterward, when they perceiue that she is emptie of merchan∣dize, the greedy beholders then stand as men confounded. A Ship voide of any merchandise, and seeming full to the eye, sayling onely by the winde of vaine mens breath, and coueting to arriue at honour and high applause, such, and no other is the false hypocrite.

Claudio.

They want no wickednes, yet liue as ceremonious exam∣ples, * 1.64 euery one fearing them for their appearaunce of holynes: like vncharged Cannons, dreadfull onely at the first beholding: and not much behinde these, are sacrilegious blasphemers, and periured per∣sons.

Finis Chap. 17.

Notes

• * 1.1

  Cōparison of a poore man, coueting to haue a weal∣thy wife.
• * 1.2

  Truth wil dis∣couer it selfe in the end.
• * 1.3

  The compari∣sō holds truly in the worlds hypocrits.
• * 1.4

  Psal. 31. 22.
• * 1.5

  Hypocrits cō∣pared to buil∣ders, in ma∣king a rude foundation, and a curious top-piece.
• * 1.6

  The iust and faithfull man, quite cōtrary to the hypo∣crite.
• * 1.7

  2. Cori. 3. 11.
• * 1.8

  How God began his building in creation of the world.
• * 1.9

  Gen. 1. 8.
• * 1.10

  How god fra∣med his buil∣ding of the little World, Man.
• * 1.11

  How God builded the palace of the militant Church.
• * 1.12

  1. Cori. 3. 11.
• * 1.13

  The hypocrits building soon falles to the ground.
• * 1.14

  The hypocrite compared to the Pyrate, or Rouer on the Sea.
• * 1.15

  Comparisō of a painters cu∣rious making of a Crucifixe.
• * 1.16

  The painters example ve∣rified in the hipocrite.
• * 1.17

  Exāple of the Sichemites.
• * 1.18

  Gen. 34. 22. 23
• * 1.19

  The reward of the Siche∣mits for their hypocrisie.
• * 1.20

  Hypocrits pre∣sume into the presence of princes, to gaine promo∣tion.
• * 1.21

  Hypocrites compared to the Hauke.
• * 1.22

  Ambitious hi∣pocrits better to be endured thē the other, resembling scar-crowes.
• * 1.23

  A worse hy∣pocrite then the former.
• * 1.24

  Example of the Phariseys.
• * 1.25

  Iohn. 9. 23.
• * 1.26

  Example of king Ahaz.
• * 1.27

  Esay. 7. 11. 12.
• * 1.28

  Deut. 6. 16.
• * 1.29

  Ahaz refused the miracle, because he would not honor God.
• * 1.30

  Example of Iaacob, when his sonnes presented him the garment of Ioseph.
• * 1.31

  Gen. 37. 33.
• * 1.32

  What the Church may say to this hy∣pocritical son.
• * 1.33

  The inward part of an hypocrite.
• * 1.34

  Wherein the glory of the soule cōsisteth
• * 1.35

  Psal. 45. 13.
• * 1.36

  Example of Nature in her work of man.
• * 1.37

  S. Grego. de Heret.
• * 1.38

  Example of Potifars wife with Ioseph.
• * 1.39

  Gen. 39 12.
• * 1.40

  The exāple alluded to hipocrites.
• * 1.41

  Example of Adam after he had sinned
• * 1.42

  Gen. 3. 7. 9. 10.
• * 1.43

  The fig leaues of holy words is not suffici∣ent for Hipocrites.
• * 1.44

  N••hum. 3. 5▪
• * 1.45

  The Dolphin guides other Fishes into the net and keepes him selfe our.
• * 1.46

  Psal. 50. 16. 17.
• * 1.47

  An excellent interpretatiō made by the Author, vpon the Prophet Dauids words
• * 1.48

  It were good that all hypo∣crits should remember this.
• * 1.49

  An excellent comparison.
• * 1.50

  The hipocrite compared to the Phisition.
• * 1.51

  Mich. 6. 15.
• * 1.52

  The Prophets words very aptly verified in dissembling hypocrites.
• * 1.53

  what it is to be empty of hea∣uenly loue.
• * 1.54

  Psal. 36. 8.
• * 1.55

  Agge. 1. 5. 6.
• * 1.56

  The Authors explication of these seuerall scriptures, ac∣cording as he appropriates the sense vn∣to hypocrits.
• * 1.57

  To such as couet to hold grace with the people.
• * 1.58

  Example of Ezekiels visiō on the wall.
• * 1.59

  Ezek. 8. 8. 9. 10
• * 1.60

  The Prophets speeches hol∣ding compa∣rison with hy∣pocrits.
• * 1.61

  Hypocrisie, a sin against na∣ture, & what prouision she makes for e∣uery valuable thing.
• * 1.62

  Bankerupt Merchants in their behaui∣our, hypocrits compared to them.
• * 1.63

  The hipocrite compared to a Ship riding vnder full spread sailes, but empty of any merchan∣dize.
• * 1.64

  Hypocrites are like to vn∣charged Can∣nons.