no scholler if he please their humor he is the onely man and no man may come neare him If he vse to repeat his doctrine then he is tedious and wanteth matter if his deliuerie be mild then he is afraid to displease if it be bold and seuere then he is peremptorie and proud If a man vrge the law then he driueth men to desperation if mortification he driueth men into melancholy dumpes and frayeth them out of their wits If we vrge iustification before God by faith in Christ onely then they imagine that we denie good workes If we preach good workes then we are Popish if we teach that men must not pray to Saints nor for the dead then they imagine we deny prayer if we say that the salutation of the Angell to Mary is no prayer then we deny part of the new Testament if we say the Creede is no prayer then we deny the Creede if we preach against common vaine and needlesse swearing then they imagine vs to be Anabaptistes and deny both the vse of an oath and magistracie if we speak against gaming dancing other prophanations of the Lords day then they imagine that we allow Christians no manner of recreation If we preach against any sin that they vse then we preach of malice and against them if we teach doctrine which they conceiue not then there is no edifying in our sermons if they like it not then they imagine that no body else doth regard it if they come to heare vs then we are beholding to them for their presence if they wil not heare vs yet they imagine that we must speake though it be to the wals If they let their children or seruants be catechized by the Minister then they imagine that they do their Minister a great part of friendship in gracing of him if they say ouer their stint of prayers then God is beholding to them and heauen they must haue of merit If they heare sermons then they imagine all is well as though God were pleased with eare-seruice onely and alwayes they imagine grossely of spirituall things like Nicodemus who when Christ spake of being borne againe imagined that he must go againe into his mothers belly And as these Belials are themselues such do they imagine all others to be for as to him that hath an ague all things seeme vnsauourie so to him that hath an euill heart of his owne all mens doings seeme to be euill to verifie the saying of the Apostle in Titus 2.5 To the pure all things are pure but to the vncleane and impure nothing is pure but euen their minds and consciences are defiled and that is the cause why all things seeme euill vnto them because their minds and consciences are defiled But who are pure wil some say are not all men sinners and doth not sinne defile euery mans minde It is true that all men naturally are defiled with euill imaginations Gen. 6.5 but by faith which is through the grace of God in Christ the hearts of the elect are regenerated and purified because it apprehendeth the bloud and spirit of Christ to cleanse vs from sinne past and to preserue vs afterward from the dominion at the least of sinne to come like physicke restoratiue and preseruatiue For where a iustifying faith is there is a fanctifying grace And where faith is Mistresse there is charity handmaid which is of that excellent nature and disposition through the education and instruction of Gods Spirit who begate her that she iudgeth the best of euery thing that may be well interpreted 1. Cor. 13. And so much for the qualitie of Belials imaginations which is euill for so saith my Text and experience confirmeth no lesse but that he imagineth euill Now let vs consider of the other adiunct of Belials imaginations and that is adiunctum quantitatis an adiunct or circumstance of quantitie the euill of his imaginations is of an exceeding great quantitie for he doth not onely imagine euill and make the worst or euery thing but he imagineth euill continually Continually saith the holy Ghost to shew that the man of Belial is alwayes at worke This word noteth in the wicked man two things First diligence Secondly perseuerance in euill Great is the diligence of wicked men in sinne for they lose no time They cannot sleepe saith Salomon except they haue done some euill No Sleepe departeth from their eyes vntill they haue caused some to fall Like gamesters who cannot find the way to bed vntill either they haue lost all their money or caused others to lose all They continue day and night they are as diligent in the seruice of the diuell as the diuell himselfe is is hunting after mens soules for he goeth about continually like a roaring Lyon seeking whom he may deuoure and so do his men of Belial seeke whome to deface and deuoure This note of continuance cometh in like a barre in the armes of the wicked to put a difference betweene them and the godly For though the godly or regenerate do sometime fall into euill surmises and bad imaginations through naturall weakenesse and corruption of heart yet they continue not in it Shall we continue still in sinnes saith the Apostle that grace may abound God forbid No they dare not continue in a sinne they are euer checking and controlling their wayes and confessing their sinnes and condemning themselues and forsaking their euill imaginations And if they fall againe into the same sinne as oftentimes they do it is with a greater detestation and lothing of the same sinne and with a greater and more earnest striuing against it afterward And yet the godly are not so simple and foolishly credulous as to beleeue euery faire tale or to be in league with euery flattering face or to shake hands presently with euery new acquaintance nor to trust euery promise and protestation without any maner of trial nor to make the best of that which is of it selfe naught and apparantly euill nor to be free from all suspition where there is iust cause to suspect and in so doing they are not to be condemned but rather to be commended for as charitie is not suspitious without cause so is it not foolish and blockish when there is cause And seeing as our Sauior Christ himself hath ioyned the innocency of the Doue and the prudency of the Serpent together simplicitie and discretion as a most fit match and well beseeming a Christian soule let no man separate them asunder but be simple wise too And hereof we haue diuers examples in the Scriptures Abraham imagined that in Gerar his wife might be abused and he slaine for his wifes sake and not without iust cause for he saw that the feare of God was not in that place to shew that when good men haue to deale with those that feare not God they may very iustly imagine that they shall not be well dealt withall Iacob suspected that al
liue and moue and haue our being and a maruellous mercie of the most high that we are not consumed in our sinnes And let vs take heed that euen now while this matter doth sound in our eares we harbour not leud things in our hearts but pray God to giue repentance and grace to expulse them and faith in the bloud of Iesus Christ to cleanse our harts O let vs take heede I say for we are in his powerfull hands who can either smite vs as we sit before his holy presence or else harden our hearts in his iust vengeance vnto a greater iudgement As Dagon fell downe at the presence of Gods Arke so God giue grace that all leud thoughts imaginations al wicked purposes and determinations all leud vnderstanding and misconstruings if there be any may fall downe out of our harts at the presence and hearing of his word And so much for the second point which is this that howsoeuer a man may carrie himselfe in outward shew to the great admiration of the world yet God doth looke further and iudge him according to the leud things that are in his heart Now let vs come to the third point and therin consider that the cause of all that euill and disorder which appeareth in the outward parts of the bodie is in the heart For when the Lord hath ripped vp the outward parts of Belial as his mouth his eyes his fingers and his feete then he saith presently Leud things are in his heart as if he should say No maruell though his outward man be so ill occupied for there is one within that setteth him a worke and that is a leude heart which is the cause of his froward mouth c. A leude heart or a heart not regenerated is like Achan among the tribes of Israel who secretly played the theefe and brought all out of quiet for whose sake all were plagued And as Achans leude act was the cause of Israels trouble so his owne leud heart was the cause of his leud act and of his owne trouble When Israel was plagued in king Achabs daies Achab blamed Eliah for it little dreaming that himselfe was the cause thereof Achabs humour liueth still in most men though Achab be dead for euery one looketh one vpon another and saith that such and such are the causes of the troubles and stirres that are amongst them when it may be if they searched well they should find the cause most part of it if not all to be the leudnesse and coruption of their owne hearts Some set vpon the Preachers as Achab set vpon Eliah and crie out that they are troublesome and preaching hath marred all but are they not deceiued as Achab was For ask them Is it not the truth that we teach and that they are so much disquieted withall they cannot they will not deny it Oh but say some they liue not according to their doctrine Well admit that to be true as it is in many which yet is an accusation more generall then true and is more maliciously then truly or Christianly obiected yet are not they found lyers which say that preaching of the Gospell is the cause of euill For first they confesse that we preach well and that our doctrine is of God and is sound and good Then of that which is good properly can come nothing but good For qualis causa talis effectus such as the cause is such is the effect saith reason If there follow any euill effect of a good cause it is per accidens through some euill accident that came betweene or vpon as when wheat was sowed tares came vp the wheate was not the cause of the tares but an ill accident happened vpon the sowing of the wheate and that was this while the keepers slept the enuious man came and sowed tares Indeed Christ is called a rocke of offence as though he were the cause of offences which yet is not so for he is the doore of eternall life And the doctrine of the Gospell is continually matched with many offences yet it is the way to saluation For where Christ commeth and the Gospell is preached we meete with many lets which either lead vs awry out of the right way or else do stoppe vs lying in our way or giue occasion of falling and yet of all these nothing can be imputed to Christ or to the Gospell Not to Christ for first it is his office to leade vs by the hand the right way to heauen Secondly he is the light of the world by which we are guided thither Thirdly he is the path by which we come thither Fourthly he is the doore by which we enter in thither and therefore none of these lets or stumbling blockes can be imputed to Christ nor to the Gospell for it is the nature of the Gospell by taking away all lets to set vs open an easie accesse vnto the kingdome of heauen and therefore it is called glad tidings Nothing therefore is more disagreable to the nature of Christ and his Gospell then offence and disorder But this offence happeneth through the leudnes of mens hearts for as soone as Christ appeareth by and by men are wrapped in with offences or rather of themselues runne headlong into them Thus is he the stone to stumble at not because he giueth occasion of stumbling but because occasion is wilfully taken And so the Gospell which is the doctrine of vnitie and peace as Maister Caluin both learnedly and largely doth shew in his Treatise of offences is the occasion of great troubles and garboiles in the world because the wicked take occasion thereby to set all things in a broile Therefore if any euill follow the doctrine of the Gospell it ariseth from some other cause which is this Leud things are in his hart who receiueth euill by the truth And such men turne euen the best things to a bad end so soone as they touch his leud heart like the spider who being full of poison turneth euery thing into poison that she sucketh If therfore men wold leaue raking abroad in the doctrine of the Gospell and the liues of Preachers and other professours and search at home in themselues they shall find the cause of most of that hatred and contention and wilfull mistaking and rash iudging and bitter censuring and wicked liuing that is in our Christian Churches to be in some an ignorant and prophane heart in some an idolatrous and superstitious hart in some a proud and ambitious heart in some a couetous and worldly heart in some a drunken and a voluptuous heart in some a dissembling and Machiuilean heart in some a scoffing and scorning heart in some a cruell and Herodian heart in some a trecherous and Iudas-like heart Now when all these chaunce to ioyne together against the truth as Herod and Pontius Pilate did against Christ then know that the Deuill whose name is Legion is vp in armes against
of lowlinesse and of zealousnesse and of constancie and of sinceritie and of loue and of charitie and of true deuotion which thou hast seene or heard of in the Saints and holy men and women of God for euen they are lights and comfortable lights too when Christians meane to keepe Christs watch ouer their hearts and affections But all these are to no purpose to thee except thou haue one light within thee as well as without thee When God hath bestowed these outward lights vpon thee then pray thou for the gift of the holy Ghost that he being in thy heart may open thy eyes of vnderstanding and iudgement to see the wonderfull things of Gods lawe as he opened the heart of Lydia when Paule preached and also to frame thy will and affections to take pleasure and delight in the Saints and their examples who excelled in vertue vpon earth and so much for thee that sittest in darknesse Now to those that haue lights that is preaching inough and good bookes inough and good knowledge inough and can discourse of good examples inough but are oppressed with sleepe and a spirit of deadnesse and drowsinesse that is are carelesse of that they heare and forgetfull of that they both heare and reade and make no conscience of any thing longer then it is rung into their eares I cannot tell well what to say vnto them to discourage them I am loath and to incourage them as they are I am afraid but let vs see is there no way to make them vigilant that they may take heed of the enemy when he commeth verily yes First they must desire their fellowes and neighbours to call vpon them by exhortation and awaken them as men do that meane to ride a iourney together then if they fall asleepe againe they must cause the watchmen of the streetes that is their publicke teachers and pastours to smite them and pinch them euen with speciall application of the doctrine vnto their owne hearts and consciences then they must resolue to be patient and contented that they be often and loud so called vpon as Christ did often call vpon his Disciples when they were heauy and therefore often and loud because they were heauy To which ende the congregation should not be pestred with an ignorant nor a cold teacher nor a strawbury Sermon man that either cannot or will not or will but coldly and seldomly rouze vp mens drowsie consciences but such as shall be instant in season and out of season that is vppon all occasions to lift vp their voices like trumpets and to tell the Lords people of their sinnes both in generall and also in particular And lastly they must take heede of eating and drinking such things as are like sleepy and drowsie meates that is that they delight not in such carnall company and fleshly pleasures as will in time both breed a consumption of Gods graces in them and also harden and besot them so in their sins that in time they may grow past all feeling for consuetudo peccandi saith Augustine tollit sensum peccati the custome of sinne taketh away the feeling of sinne Now for those that are discouraged through fearfulnesse of their owne abilitie and affrighted with the fearfull sights of their enemies like Elisha his seruant at the sight of the Aramites there be of two sorts which haue need of good instruction and great incouragement The first sort are dismayed at that which is past the second is affraid of things to come The first are such as haue bene in the battell and haue beene foiled and ouermatched with rebellious thoughts and vnsanctified affections and these like a weake porter at a gate hauing opened the doore to some one whom he had a mind vnto were not onely so troubled by that one sinne of theirs whom they meant not to keepe alwayes that they could not tell how to be rid of him any more but also by that same one false and fained friend haue bene betrayed in letting in a presse of many other sinnes which they neuer thought of to the spoiling of all that was within which they thought to keepe out but finding themselues ouermatched with the preasse without and wanting strength within haue euen in a kind of desperate manner sit downe and let all alone to come in and do what they will wishing when it is too late as they imagine that in time they had taken heede of that one false and deceitfull affection which they entertained To these men a man cannot say obstate principijs withstand the beginnings for that the fray is already begunne and they almost nay altogether put to the worse But the best counsell for such a one is redime te captum quam queas minimo get out of their hands so soone as thou canst and as Christ said to the woman taken in adulterie go and sinne no more least a worse thing happen vnto thee that is take better heede another time But how shall I get out of their hands wilt thou say verily of thy selfe a thing impossible thou must craue helpe of a stronger then thy selfe or then the enemie that hath thee in possession and that is Iesus Christ the victorious Lion of the tribe of Iuda who hath alreadie dispossessed the strong man of his hold and purchased the possession to thy vse if thou sue to him by earnest prayer and embrace him by a holy faith thou shalt recouer thy hold againe And without these two weapons it is not possible for thee by all thy heede taking to auoide the sleights of Sathan And what though thou carrie a scarre and weare some shakles of the vnregenerate part yet be content and thanke God for thy victorie by Christ. Iacob could not get the blessing without wrestling and in wrestling he was smitten and being smitten he halted and continued lame euer after and thus was it with Israel that is he that preuailed with God And so shall it be with euery true Israelite and member of Christ while the world standeth But what of all that Gods power is made manifest in the weakenesse of his children and so thou may in the end preuaile with God for his blessing be content to receiue with the blessing of God many a blow knowing that it is better to go lame and blind into heauen then otherwise after all ease and carnall pleasure to go into hell Now for those that are afraid to stand vpon their spirituall watch for feare that they should be foiled and spoiled they are to be encouraged and admonished Great cause of encouragement they haue for that if God once open their eyes they shal see more with them then be against them as the seruant of Elisha did God himself hath an eye ouer the righteous and an eare alwaies open to their prayer Therefore let them watch and feare not Gods Angels are charged to pitch their tents about them therefore let them watch and feare not With their hands they shall hold thee
or cease to be God The Prince promiseth to pardon a traytour and he keepeth promise with him this is of the Princes goodnesse and not of the traytors desert We are all traytors to God he hath promised vppon our true repentance to pardon vs it is of his goodnesse to make vs such a promise and not of our desert childish therfore are the Papists who whensoeuer they reade of a reward comming from God do straite way dreame of some desert or merite to proceede from man and fetch the same Againe in that it pleaseth God so liberally and aboundantly to reward the poore trauels and endeuours of his children and so gloriously to crowne his owne gifts in them when notwithstanding they are so stained and abused as they are let no man maruell thercat for that is done according to the worthinesse of his Maiesty and the greatnesse of his owne honour and not according to the basenesse of our persons This did Alexander the great consider when a poore souldier came vnto him to begge a reward for his seruice that he had done What wouldest thou haue quoth he A hundreth crownes quoth the souldier Well quoth the King though that be too much for thee to aske and more then thou deseruest yet is too little for me to giue that am thy Emperour so we according to the basenesse of our mindes and cogitations would begge of God worldly preferment and credit in the world gold and siluer house and land honour and worship Well content thy selfe saith our Soueraigne and heauenly father that is too much for thee to aske and too litle for me to giue being Lord of heauen and earth I will giue thee that that is fit for thee here and a kingdome hereafter if thou serue me in sinceritie and truth of hart respecting more my glorie then thy owne glorie or thy life either For it standeth not with the honour of Gods Maiesty to recompence trauels of his seruants with trifles God dealeth with his children that are most sincere harted in this world as great men deale with their children in their minoritie whom they intend to make their heires they put them to schoole and giue them correction and allow them from hand to mouth and abridge them of their libertie and keepe them in awe but when their fathers are dead and they come to mens estate they are then rewarded with no lesse then all their fathers lands which if they should haue had before they would haue spent riotously and wantonly so God keepeth his children here in this world vnder schooling and nurturing them correcting and crossing them and giueth them their stint and allowance of wealth of health of credit of friends c. But when they come to a perfectage and are perfect men growne in Christ which will not be vntill after tearme of this life then loe they are made fellow heires of the kingdome of heauen with the Lord Iesus himselfe blessed be his name for euer Now by this time my good brethren you haue I hope well considered of the matter and will not denie but that the reward of sinceritie is a great reward like vnto him that giueth it a fathers reward yea a heauenly fathers reward and a heauenly reward Consider well you whose hearts yet long for the vaine praise and estimation of men like sucking weanlings that cry still after the breast can the world affoord you any such reward Can your father and mother can your friends an kindred can Kings Princes can al the world Let vs see sincerity is rewarded with sound comfort as Christ sayd to the sicke man Sonne be of good comfort You that desire to be seene of men you desire sound comfort can the world giue it you when God denieth it you Or can the world take it from you if God doth giue it you Sinceritie is rewarded with courage in prayer and boldnesse before Gods throne of grace You that desire to be seene of men desire also to stand boldly before the face of God but consider can all the commendations of the world giue you that boldnesse and courage when God doth denie it you or can al the condemnations and euill speeches of the world take it from you if God doth giue it you Sincerity preuaileth with God You that desire to be seene of men you desire also to preuaile with God but consider well can all the praises of men make you preuaile with God if God himselfe doth not like you or can all the world by disgracing of sincere harted Christians hinder their suite in the Lords Court if God doth like of them Sincerity is rewarded with a cōtinual feast of the loue of God of ioy in the holy Ghost of peace of conscience◠of the merits of Christ. About whose dwelling places God hath charged his owne gard of Angels to pitch their tents that the man of earth may not make them affraid nor the sonne of violence do them any harme You that desire to be seene of men you commend this feast you also desire to be at such a feast but consider well can all the men Princes in the world make you such a feast when God will make you fast or can all the world cause you to fast or to want when the Lord hath prouided you such a feast Sincerity shall be rewarded with a crowne of glorie and inheritance immortall the kingdome of heauen for our heauenly father giueth heauenly rewards and infinite like himselfe Now you that desire to be seene of men desire also such a reward as the sonnes of Zebedeus did desire each of them a place in the kingdome of heauen but consider well when you haue won the commendations of all men yet cannot all the men in the world giue you that reward for Christ sayd it was not his to giue if not his to giue as he was man then much lesse is it the worlds to giue vnto men neither can all the world with the helpe of all the diuels in hell take it from you nor molest you in it when God hath giuen it vnto you But least any man should yet stand in doubt of that I say let witnesses be examined let their records be searched aske Enoch he walked with God that is he had his conuersation as in the sight of God his care and study was to please God and not men and he was translated from men vnto God Aske Ioseph thy heart was vpright toward thy maister as in the sight of God insomuch that thy maister tooke no account of thee for anything neither didst thou care for the loue of thy light mistresse but in the feare of God didst chuse rather to please him then hir It is true saith Ioseph neither did I loose any thing by my vprightnesse and sincerity for though I was a while in trouble and disgrace for it yet the Lord that gaue me the gift of sinceritie he tooke my part caused me to be set at liberty and
and as we are appointed by order of law and ciuill pollicie yet still in compassion As for counterfeits idlepacks they must be wisely looked vnto and seuerely punished when they are found out as Iosua did who punished the Gibeonites when they counterfeited themselues to be farre trauellers when they were his next neighbours Some become miserable through gaming tipling carrowsing through idlenesse and bad companie keeping to these belong a threefold almes instruction correction and yet some contribution too as is allowed vnto malefactours in prison vntill by order of law and sword of iustice a riddance may be made of them if otherwise they will not be reformed for by the rule of the word he that will not labour must not eate Now let vs praise God THE ANATOMIE OF BELIAL SET FORTH IN TEN SERMONS vpon the 12.13.14 and 15. verses of the 6. Chapter of the Prouerbes of Salomon The summe whereof is set foorth in the next Page Imprinted at London by Richard Field for Thomas Man 1602. A Table shewing the generall contents of the Sermons following The Anatomy of Belial hath two parts 1. The description of a wicked man and he is described here two wayes 1. By his names that are here giuen him viz. 1. A man of Belial that is a lawlesse man 2. A man of vanitie that is vnprofitable 2. By his actions and they be two fold 1. Outward and they be two fold 1. His speeches and they be described by two adiuncts 1. Of their quality which is euill for they be froward 2. Of quantitie which is great for they are cōtinually froward 2. His gestures al which be significāt and tending to mischiefe and they be of his Eyes Fingers Feete 2. Inward of the hart and they are set forth 1. Generally Lewd things are in his hart 2. Particularly by noting two vile odious properties springing frō a lewd hart 1. That he is giuen to imagine and surmise whose imaginations are 1. Euil 2. Continually euill 2. That he raiseth vp contentions 2. His destruction and that is amplified by noting 1. The maner of the comming which is fearful in regard of 1. The speedinesse 2. The suddennesse 2. The continuance of it which is long yea euerlasting without ende for he shall neuer recouer THE I. SERMON PRO. 6.12.13.14.15 The vnthrifty man or the man of Belijal and the wicked man or the man of vanity walketh with a froward mouth 13. He maketh a signe with his eyes he signifieth with his feete he instructeth with his fingers 14. Lewd things are in his heart he imagineth euill continually and raiseth vp contentions 15. Therefore his destruction shall come speedily he shall be destroyed suddenly without recouery THis text may well be called the Anatomy of Belial because it searcheth and openeth euery veine of him and euery sinew of him to the very heart and to that which is in the heart as Anatomies do and sheweth the causes of euery spirituall disease and the effects of euery cause and what it is that bringeth the wicked man to his wofull end as Anatomies doe And that so liuely that if any man desire to see a liuely picture and a true Anatomy of Belial indeede let him with patience marke and behold the hand of Gods Spirit while Belial is a ripping vp and he will say as the people sayd of another action of our Sauiour Christ we neuer saw such a thing Mark 2.12 But all is done and must be done to this end that we may know our selues And this indeed is therefore made the Anatomies speech or poesie Nosce teipsum know thy selfe as if he should say why dost thou stand still gaping and gazing vpon my naked bones or prying into my bowels entrails or iudging of my heart c. good leaue hast thou so to do but learne by me then what thou art and what thou shalt be thy selfe This Anatomie is altogether spiritual and hath in it two parts First the description of a wiked man secondly his iudgemēt He is described two waies first by his name secondly by his actions His name setteth out his nature and it is double first he is called in the Ebrew tongue A man of Beliall that is a lawlesse person Secondly he is called in the same tongue A man of vanitie that is a man altogether vnprofitable As he is described by his names so also is he knowne by his actions and they be of two sorts outward and inward his outward actions are also two fold his speeches and his gestures His speeches are set forth by two adiuncts or circumstances first of their quality then of their quantitie for their qualitie they be very euill for they be altogether froward for their quantitie they exceede for he walketh with a froward mouth that is he is continually froward His gestures are also obserued the gestures of his eyes of his fingers and of his feete and all of them are very significant and tending to set forward sinne The inward actions of his heart are layed forth two wayes First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in generall tearmes saying Lewd things are in his heart Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in particular obseruations by noting two vile properties arising from a lewd hart First that he imagineth euill continually Secondly he raiseth vp contentions After his description commeth his iudgement and that is to be destroyed and this destruction is amplified further by shewing the fearefull manner of the coming thereof for it shall come speedily without delay and suddenly without any warning before he looketh for it Secondly the euerlasting continuance of it for it shall be without recouery In the Scripture we reade of a Leuite that cut his wife in peeces when others has wickedly abused her to the death and sent her quarters vnto the twelue tribes of Israel with this motion and message Consider the matter consult and giue sentence But here the Lord hath cut Belial in peeces who was the cause of his owne death and hath hanged vp his quarters as it were in his word which he hath sent into all parts of the world that his people might consider the matter consult and confirme the sentence of the Lord and also take example by him least we come into the same case But before we come to the particular examination of Belials markes it shall not be amisse to enquire of three very necessary points The first is to what end this description is made Secondly whether we may by the same description take vpon vs to iudge who is a man of Belial And thirdly what may be learned from the coherence of this text with the rest of the Chapter For the first point Machiuels and Atheistes thinke that all the Bible and all preaching and all religion is but matter of pollicy to keepe men in awe and so consequently that this that is sayd of Belial is so too For that diuell that told Adam that
be giuen to God and after the homeliest fashion too without any holy reuerence or due preparation the other halfe to the world or the flesh or the diuell or al and that with all deuotion and earnestnesse of affection These may well be likened to the idoll of Achab to whom Baals Priests cryed O Baal heare vs. But what said Elias Crie lowder for it may be that your God sleepeth or pursueth his enemies or else he talketh with some bodie or is in his iourney So if the Minister of Christ would haue Belial to heare him he must crye lowder O Belial heare vs for it may be that the men of Belial are a sleepe and must be awaked or pursuing their enemies or setting their rackes or casting ouer their vsurie bookes or selling their wares or viewing their grounds as Nebuchadnezzar did his pallace or running after their bowles or playing at cardes or pursuing of their vanities And that see others of the inferiour sort and they become as deafe too as their betters If a man cry neuer so lowd to these Belials it will not boote for they are as deafe as Baal and if there be no lawe to compell them to sanctifie the sabbath in better sort we do but loose our labour Herod would heare Iohn Baptist so Iohn would let him alone with his brothers wife so would many also now be hearers of the word and reuerence as much the Preacher as euer Herod did Iohn so they may haue a dispensation for some speciall sinne of theirs which doth yeeld them some filthy gaine or beastly pleasure But Herod was a man of Belial for all his deuout hearing of Iohn and so are these kind of hearers too for he cast off the yoke of mortification and so do they Well if we will be Christians indeede as well as in name we must put on the yoke of obedience to Christs lawes What he saith we must beleeue what he commaundeth we must obey what he promiseth we must desire what he threatneth we must feare what he suffereth we must partake what we vnderstand not we must reuerence what we like not we must at the least affect it what we brooke not we must yet hunger after and what cup he hath drunke to vs in we must desire to pledge him in the same with all our heart and count ourselues not worthie of such an honour when we haue obtained of God so great a fauour We must then deny our selues willingly and for his sake take vp the crosse chearefully for this is Christs lawe we must heare his voice and follow him for this is Christs lawe we must often remember him by worthie receiuing his holy supper for this is Christs lawe we must do to the poore what we would do to him for this is Christs lawe we must loue one another as he hath loued vs for this is Christs law we must suffer reproches and rebukes for his sake for this is Christs lawe we must learne to forgiue our enemies as he hath forgiuen vs for this is Christs law In a word we must mortifie all our euill lusts and affections and make our members weapons of righteousnesse for this also is the law of Christ. For this cause the word is called a candle to light vs in darkenesse a sharpe sword to cut and deuide vs a hard hammer to driue and breake vs and a burning fire to purge consume vs by ruling our liues wherby both yong in yeres and yong in knowledge are to redresse their wayes Psal. 119.9 And the obedience of a Christian is nothing else but a following of that light a suffering of that sword to hew and cut him of that hammer to breake and batter him of that fire to purge and consume him of that fanne to winnow and cleanse him and of that plough to breake and till him and all this with patience gladnesse and thankfulnesse A dutie this is very painefull for flesh and bloud to performe and therefore is called in the scriptures a cutting off the hand a pulling out of the eie Mat. 5.29.30 A cutting of the throat Pro. 23.2 a weaning of the soule Psal. 131.2 and a crucifying of the flesh with the affections and lusts therof Gal. 5.24 To shew that is is as hard a matter by nature to forgo our sinnes as our eyes or our hands or our liues Yet because grace doth go beyond nature and goodnesse is stronger then euill and the spirit doth ouercome the flesh and faith beginneth where reason endeth therefore Christs yoke is called easie and his burden light Mat. 11.26 For he hath borne it for vs and doth beare it in vs and beareth vs too and therfore it is light to him that would beare it as Salomon saith All the words of God are plaine to him that will vnderstand and straight to them that would find knowledge Prou. 8.9 Nay more as the birds fethers are a benefit vnto her and not a burden because they carrie her vp from the snare of the fowler so the seruice of Christ it no burthen vnto vs but a benefite because it freeth vs from the bondage of the Diuell Therefore let vs go on my good brethren without fainting Let xs resolue to put on the yoke of Christ to be obedient vnto the Gospell to cast off our lazinesse in the seruice of God and to cast away our sins of profite and pleasure though we go through honour and dishonour as we must like the yoked oxe that haleth his burthen after him through thicke and thinne Many defie the Pope and thinke then that they are good Christians and yet are lawlesse in their affections The Turke the Iew the Saracene and the infidell can say so much but except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdome of heauen saith Christ so except our righteousnesse exceede the righteousnesse of the Turkes and Saracens we cannot be saued Therefore as we defie Poperie so we must be carefull to imitate Christ and to glorifie him by the subduing of our carnall lustes and desires The commendation that Saint Paul gaue vnto the Thessalonians was for that they turned from their idols vnto the liuing God 1. Thes. 1.9 But what commendation shall we deserue if we forsake Poperie and serue other sinnes if we leaue the Papistes and ioyne with Atheists Machiauels and Libertines The yoking of a Christian Dauid calleth a waining of the soule to shew that we long after libertie as the child doth after the breast that is to cry for it when we cannot get it Now in waining of the soule we must do as nurses do in waining of children they first annoint their breastes with some sower things to bring the child out of loue withall then they prouide some other wholesome foode for the child so we must haue before our eyes the discommodities of the world and the miseries of vanitie
God but to his owne destruction Now thē when we haue by the grace of God found out the cause of our euill to be an euill heart in our selues we may truly say of our harts as Dauid did of Doeg and prophetically of Iudas Psalm 55.12 Surely mine enemy did not defame me but it was thou my familiar friend which was bred and borne with me euen thou my heart with whom I haue bene so familiar that hast wrought me the greatest part of my woe Of the same iudgement is the Apostle Iames Let no man say when he is tempted I am tempted of God for God cannot be tempted with euill neither tempteth he any man But euery man is tempted when he is drawne away by his owne concupiscence and is enticed Then when lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death Erre not my deare brethren Where the Apostle plainely sheweth vs two things first that such is our impudencie shamelesse ignorance and presumptuous blind boldnesse by nature that rather then we will acknowledge our selues to be in fault and to be the cause of our owne euill we will not sticke to lay the fault vpon God and make him the cause of euill As our first parents did the woman blamed the serpent and the man blamed not simply the woman nor himselfe at all but the woman forsooth which God had giuen him Secondly that whosoeuer thinketh that God is the cause of his euill and not that his owne corrupt hart is wholly the cause thereof the force whereof is so great both to entice and draw vnto euill to conceiue and to bring foorth euill doth erre and is deceiued Hereof it commeth also that the word of God cannot enter into many it cannot fasten vpon their hearts because their hearts are full of leud things Like the Inne where Christ was borne there was no roome for him in the Inne and therefore he was faine to lye in the stable And in many though it enter yet it tarieth not but departeth away presently saying as Christ said when the Iewes sought after his life Arise let vs go hence as being vnwilling to lodge in so filthie a place and amongst his enemies And hence it is likewise that the Preachers words come out from many when they repeat a Sermon as Thamar did from Amnon when he had defiled her with her garments all rent and torne If pure wine be put into a filthy and vncleane vessell in powring it foorth againe it will appeare what stuffe was in the vessell for they come out together so if wholesome doctrine be deliuered to a leud heart in the rehearsing thereof it will appeare with what manner of vnderstanding and affection he heard it Such caskes do many bring with them to put our Sermons in that either runne out like Siues or else are defiled with ignorance or malice or preiudicate conceipts that it wold loth a man to heare it come from them For though it came to them in a princely robe yet it commeth from them like a beggers cloke yea though it came to them with a louely countenance yet it commeth from them like a filthie carrion dragged and haled in the miry streetes amongst dogges that a man would thinke the Preacher had bene out of his wits to deliuer such matter or in such manner as they vtter it or else which is the right that they wanted both wit and vnderstanding or grace or conscience or honestie or all that heard the Sermon to report it in such a leud manner But the best is the shame turneth to themselues and no bodie is so much defiled with such hearts as the owners thereof So saith our Sauiour Christ Those things which proceede out of the mouth come from the heart and they defile the man for out of the heart come euill thoughts murders adulteries fornications false testimonies slanders these are the things which defile the man meaning him that is troubled with them as if he did but vomite vpon his owne clothes that speaketh from a filthie heart And verily they are but fooles that do so for what wise man will carrie one with him still that shameth him wheresoeuer he goeth A leud vnreformed hart is such an vnmanerly companion that doth nothing else but discredite our persons deface our religion grieue our friends harden our foes aduance the Diuell prouoke the Lord marre all the good things that come neare it and alwaies annoy shame and vexe the owner Lot had much ado with the Sodomites but none did more dishonour him then his owne daughters Noah was vexed with the old world but none did him so much shame as his owne sonne Dauid had many enemies but none put him in such feare and danger as his owne Absalom Sampson had much ado with the Philistines but his owne heifter his wife ploughed vp his riddle to the aduantage of his enemies Our Sauiour Christ had many enemies yet none like Iudas who was alwaies in his companie So euery man yea euery true Christian shall haue many enemies crosses troubles and dangers but his owne heart is his greatest enemie which doth flatter him most and deceiue him soonest which for want of godlinesse cannot be content with that it hath which for want of contentation cannot be in quiet for want of quietnesse cannot haue any ioy of any thing that it enioyeth which for want of heauenly wisedome cannot deuide his times aright nor tell how to deale with all sorts of people which for want of patience cannot beare an iniurie or put vp a wrong for want of mercifull affections cannot tell how to forgiue offences for want of charitie cannot tel how to construe things well for want of the feare of God cannot haue a good vnderstanding for want of a good vnderstanding peruerteth the straight waies of the Lord which for want of humilitie cannot see the meaning of Gods wayes which for want of a lowly affection cannot tell how to seeke peace for want of Gods grace cannot acknowledge his fault and for want of remorse of conscience cannot repent him of his leudnesse Such a heart is the heart of the wicked Belial which being fraught with leud things disordereth distempereth and shameth all the life of that man that hath it and is ruled by it And so much for the third point in handling whereof we haue seene that all the cause of outward disorder and trouble is within a mans owne hart of the other three points in the next Sermon Now let vs pray THE VI. SERMON PRO. 6.14 Leud things are in his heart OVt of these words ioyned with the rest of Belials description we haue hitherto learned three excellent and worthy points of doctrine First that Belial is no better within then without Secondly that the heart and whatsoeuer is in the heart of man is knowne to God who will also iudge a man according to that which is
faile in their workmanship he of malice and peeuishnesse rather then of ignorance doth alwayes faile in his imaginations for he imagineth euill continually Now then we are come to the ripping vp of Belials imaginations which are described vnto vs First by their qualitie which is bad for he imagineth euill Secondly by their quantitie which is great and vniuersall for he imagineth euill continually The euill qualitie and badde nature of Belials imaginations will the better appeare if we consider first the materiall cause of them which is leud things in his heart secondly the formall cause and that is artificiall forging and framing of them for of matter and forme doth euery thing consist and first of the material cause of his images Immediatly before he saith leud things are in his heart now he sheweth what he doth with them surely nothing but of that abundance of leudnesse which is in his heart forge and frame out euill imaginations wrong iudgements crooked conceits pestilent perswasions and false resemblances according to that which is said of man in the 6. of Genesis when he had vniuersally corrupted his wayes The Lord saw that the wickednesse of man was exceeding great vpon earth and that the imaginations of the thoughts of his heart were onely euill continually to shew that imaginations proceede of thoughts and if the thoughts of the heart be euill the imaginations which come of them cannot but be euill also And further as the stuffe is bad so is the forme and fashion also of his imaginations naught for as of leud thoughts in the heart he imagineth so he imagineth nothing but that which is euill and leud And therfore these crooked conceits of his are called imaginations as if he were an image maker and they his images or idols and indeed they are the images of his mind and so they may well be tearmed in two respects first because like images they haue shew or shape put vpon them both to credit a bad matter and also the more strongly to delude the beholder for if one should take a block of wood and set it vp and say that is to be worshipped for a god no bodie would beleeue that saying And therefore idolaters and idoll makers do not go so to worke but as the Prophet Esai sheweth they hew it and frame it and make it in shape like a man or some other creature and then couer it with gold a thing which draweth loue and delight vnto it and then it is of more credit and estimation then it was before for though it be but a blocke as it was before in regard of the substance yet do not foolish idolaters so call it but they call it either a god as the Israelites did their golden calfe which they erected in the wildernesse when Moses was absent and as the Babilonians did call that image which Nebuchadnezzar set vp or else a Saint as the Papists call their images S. Peter S. Paul their Ladie c. Euen as one in base apparell of beggerly education is called a clown one of no credit but afterward being in braue aparel wearing rings of gold hauing a litle wealth about him is called a gentleman a wise man a substantial man of the parish thogh indeed he be as base rude in conditions as he was before and hath no more wit theÌ„ before So the bad wretched coÌ„ceits of Belial must haue some color or shape put vpon theÌ„ or els they wil be of no credit SecoÌ„dly they are called images because as images be false and vaine and nothing like the things they are made for I speake now of idolatrous and popish images so are Belials imaginations for shall we thinke that the Saints weÌ„t as they are painted in Popety And therfore we truly say of the one it is as it pleased the painter as truly of the other as it pleaseth the forget Now that which hath so bad stuffe for the matter and so ill fauoured a fashion for the forme must needes be of a bad qualitie but such are the imaginations of Belial for they are made of the leud thoughts of his hart and forged after a false fond and strong deluding fashion therefore for the qualitie thereof they cannot be good howsoeuer many times the wicked are so shamelesse that when they haue vttered most vile conceits of others without cause too yet will not sticke to say that they iudge charitably of them and thinke the best and will not make the worst of things And now a little by the way of Belials master for whom he worketh of these mens ware-houses where they lay their stuffe of which they make these images and of their worke-houses where these false and vaine mentall images be forged Surely the Lord created the wicked at the first though not wicked he preserueth them and prouideth for them though not to be wicked therefore they should both in bodie and soule serue and glorifie him but they do not The diuell hath bewitched them and taught them to bewitch others with his faire promises he hath inueigled them and taught them to inueigle and deceiue others And therefore God withdrawing his grace and turning Sathan loose vpon them and so iustly hardning their hearts and giuing them ouer to themselues Sathan they beleeue and not God him they obey and not the Lord. Their heart is Sathans store-house their head is his worke-house they are his apprentises and bond-slaues and do worke for the Diuell all kind of workes sauing good workes And for euery one of his apprentises and iourneymen Sathan hath a ware-house and a shoppe after the manner of Merchaunts and great occupiers for the Diuell is as great a dealer as any in the world and therefore hath neede of many shops and of many ware-houses of many factours and many seruants and of a legion of diuels He hath the greatest but not the godliest Monarkes of the world to rule for him the learnedst but not the holiest doctours of the world to teach for him he hath the craftiest but not the conscionablest lawyers of the world to plead for him he hath the vainest not the valiantest captaines of the world to fight for him he hath the most rich not the most religious Merchants of the world to trafficke for him he hath the cunningest and the cruellest vsurers and extortioners to exact for him he hath a legion yea a million of brokers to hunt for him to buy and sell for him to play the baudes for him to cousin and deceiue for him of bloudy murâ—herers to kill slay for him in euery market and shop he hath some to lie and to sweare to deceiue for him some setting false colors vpon their clothes by false lights some learning the trick with the finger some pinching others and enriching themselues by false waightes and measures and some by extreme prises exacting vpon the buyers and some purloyning from their
maisters to purchase the gallowes here and hell hereafter if they repent not In a word Sathan hath more offices and officers and greater reuenewes and takings and dealings and pleasures in his kâ—nde and kingdome then euer Salomon had in his He is the greatest Monarke in the world Monarch said I nay tyrant for he ruleth with great wrath and crueltie Wo to the inhabitants of the earth that be his subiects And besides all this outward trading he hath many shops and shop-keepers ware-houses and factors in secret that all men know not of Yea in many he occupieth freely that spit at his name and manie crie out that they defie the diuell and all his workes when they doe nothing else poore slaues but serue him and do his workes In euery wicked man there is a shoppe and a ware-house the heart is his ware-house wherein is store of leud things his braine is his shoppe and in that doth he worke and forge out euill images or imaginations So much in generall of Belials maister his storehouse and his ware-house and his ware Now in particular as it were in a bill of parcels let vs see what wares are stored vp in his hart and what workes he frameth thereof in the shop of his braine There is in his heart store of malice and of that he forgeth slaunderous reports impudent lyes and vniust reuenge There is in his heart store of obstinate wilfulnesse and wilfull obstinacie and of that he forgeth out peruerse disputations and crosse languages There is in his heart store of enuie and of that he forgeth false suggestions and impatient murmurings against the prosperitie of his neighbours and brethren as Esau did against Iacob because of his blessing and Achab against Naboth for his vineyard There is in his heart store of hatred against the truth and of that he forgeth cruell deuises against those that professe the truth There is in his heart store of disdaine and of that he forgeth reprochfull speeches high lookes and straunge countenaunces against poore simple men There is in his hart store of arrogancie and pride and of that he imagineth himselfe to be the only man in the world when he beholdeth his wealth and brauery like Nebuchadnezzar when he beheld his pallace There is in his hart store of lightnes inconstancy and of that he forgeth strange fashioÌ„s new fangled deuises There is in his hart store of vncleanenes and of that he frameth filthie conueiances for his beastlines adulteries and fornications There is in his heart store of grosse ignorance in the Scriptures and thereof he forgeth grosse errors superstitious worshippings base conceits of the Almighty thinking him to be like them selues Psal. 50. There is in his heart store of disloyaltie and of that he forgeth trecherous practises against his Prince and Countrey and slie conueiances to carrie them out with all like Iudas with his kisse and Absalom with his vow at Hebron There is in his heart store of hypocrisie and of that he frameth counterfeit holinesse to couer his wickednesse like Iezabel with her fast and the harlot talking deuoutly of her vows and peace-offrings There is in his heart store of couetousnes and of that he forgeth deceit and wrong a thousand deuises to get the world into his hands There is in his heart store of prophanenesse and vngodlinesse and of that he frameth iests against the Preachers of the word like the scoffing auditours of Ezechiel There is in his heart loue of sinne and thereof he forgeth arguments to maintaine sinne withal and deuises how to smite him with the tongue that shall tell him of it And as of the leud stuffe that is in their hearts the wicked frame and forge out euill imaginations both against God and man so do they also misconstrue and interprete in the worst part euen the most holy things of God and of the best intended actions of the godly do they frame wrong iudgements euill surmises like spiders who make poison of honie If Dauid in his distresse shall send to churlish Nabal for releefe the foolish churle will imagine euill against Dauid and not sticke to say that he is runne away from his Master and al to saue his purse If kind Dauid send to visit the wicked King of Ammon Hanun will imagine that his messengers come as spies If Iohn Baptist will not eate and drinke with men but be strange and austere then they will imagine and say that he hath a diuell If Christ come eating and drinking they wil imagine him to be a glutton a drinker of wine a friend of Publicans sinners so that do what one can he caÌ„not please the wicked man of Belial If Paul be troubled with a viper then he is a murtherer if he shake off the viper without any harme then he is a God so are men commonly in their extremities whose hearts are either ignorant or vnsanctified If any cost be bestowed vpon Christ in his meÌ„bers such as Iudas will imagine it to be bestowed in waste In like maner is it now in the light of the Gospell Aske thy due thou art couetous crauest thou helpe then looke for a churlish answer Doest thou offer kindnesse thou shalt be suspected and ill rewarded for thy good will Wilt thou be familiar with men they wil imagine that thou seekest to burden them Wilt thou be merie thou shalt be taken for a scoffer and without grauity Wilt thou be strange then art thou lordly proud stout and high minded Dost thou intreat for peace then thou art afraid of them so they will imagine Wilt thou eate and drinke with men they wil imagine that thou art beholding to them as some thinke that we are beholding to them for hearing the Sermon Dost thou talk in priuate with a woman they that are leud will imagine that thou art leud with her Art thou troubled with a generation of vipers as Iohn was then thou art a bad maÌ„ If thou escape their malice by the goodnesse of God then it was more by thy friendes then by the goodnes of thy cause If thou dost any strange and vnwonted thing they will imagine thou workest by the diuell If the wicked man prosper he imagineth that he hath serued God wel If any maÌ„ be familiar with them whoÌ„ they loue not they imagine him to be their enemy also If any common calamitie happen they imagine that the Gospell is the cause of it If any speed better then they then they imagine themselues to haue wrong And thus we see al their ciuill affaires to be ful of euil imaginations Now from home let vs follow him to church as they say and see if his iudgement in matters religious be any better and first of Belials imaginations or forgeries as touching the man of God that teacheth and then of the matter that is taught If the Minister speake scholastically then he seeketh himselfe if plainly then he is
was not wel towards him and not without iust cause for he saw that his vnkle Labans countenance was not towards him as in times past and againe he marked how Labans sons murmured against him Iudah imagined Thamar his daughter to be a whoore though he knew not then who she was and not without iust cause for she sate by the waies side with her face couered after the maner of whores in those daies in that country The watch-men of the tower in Israel imagined rightly that it was Iehu who came towardes that place because his marching was furious like the marching of Iehu who belike was knowne to be a hote man All which examples do teach vs that when there is iust cause of suspition and likely tokens of danger and euill we should not be secure simple but wise to see danger and prouident to auoide it for that is the part of a wise man saith the Wise man to see the plague a farre off and to flie from it as Eliah saw by a cloud that arose raine comming a farre off and caused the King to prouide for it before it came And someime the godly haue imagined in good pollicie of a thing otherwise then they haue known the thing to be as Ioseph did when he made his brethren beleeue that he tooke them for spies when he knew them to be no spies And somtime by the outward likelihoods as they coniecture of a thing and are deceiued as Isaac by feeling of Iacob in rough skins imagined it had bene Esau and Samuel by the countenance and stature of Eliah imagined that he was the man that should be the Lords annointed but he was deceiued So Elijah seeing none to stand for the glory of the God of Israel but himselfe imagined that he in that case was left alone but he was deceiued In the imaginations also which commonly men haue of themselues there is great difference betweene the wicked and the godly for the godly being in some measure through the grace of God priuy to their owne corruptions and infirmities do still imagine and that truly that they come short of doing their dutie to God suspecting and fearing their owne ignorance and negligence as that godly zealous and couragious reformer of religion Nehemiah did who when he had most exactly and stoutly reformed the Saboth day he desired God to be mercifull vnto him euen in that point And though S. Paul that worthy Apostle of Christ knew nothing but wel by himselfe in his ministerie yet did he imagine and that rightly that something might be amisse and therefore said Though I know nothing by my selfe yet am I not thereby iustified And sometime the godly do imagine that they are forsaken of God when they are not forsaken which fearefull coniectures and desperat imaginations do arise somtime by the slie suggestions of Sathan through want of faith to resist him sometime of melancholy impressions in the godly and those are to be helped by phisick and good company keeping and sometime from the affliction and wound of conscience groning vnder the hand of God especialy after some relapse into some old sinne againe Which kind of imaginations are to be altered into more comfortable and wholesomer perswasions by spirituall phisicke that is by the wise handling and discreete applying of the promised mercies of God in the Gospell tempering therewithall the threatnings of the law either more or lesse according as the spirituall phisition shal see the partie more or lesse humbled or not at all if he be too much humbled and cast downe alreadie But the wicked being blinded with selfe-loue and bewitched with the vanities of this world and benummed with the long custome of sin go on still drinking in sinne as the horse drinketh in water and imagineth that he is well when he is gotten into the fooles paradise and goeth after his filthy pleasures as a bird to the snare and like an oxe to the slaughter Pro. 5. Nebuchadnezzar the King of pride strouting himselfe in his pallace imagined that he was admired of all the world but was deluded as it were by his owne shadow and derided of God and man In like maner vaine men and women ietting vp and downe in the world like hobby horses in all brauerie with their traines after them and pedlers packes about them with a companie of circumstances in strange and wild fashions imagine that they are honored and admired of all men whereas indeede they are wondred at of the wise and almost of all men for their vanitie and excesse Againe where there is no feare they imagine feare to be and where there is both feare and shame and deadly danger too they promise vnto themselues al peace and security suspecting nothing like the mother of Sisera the Ladies of King Iabins Court who imagined and could imagine no otherwise that the cause of Sisera his long staying was for no other end but to deuide the spoile when indeede he was spoiled himselfe and that by a woman too So the rich man in the Gospell hauing gotten much wealth about him imagined that he should liue many yeares at ease but he was deceiued for euen that very night following was his soule fetched away Wherein is verified the prophecie of the Psalmist The wicked whatsoeuer they imagine vnto themselues shall not liue out halfe their dayes namely that themselues dreame of Therefore to shut vp this point as before we haue bene taught by the names of Belial which signifie lawlesnesse and prophanenesse to looke to our selues that we be not lawlesse and prophane by the mouth of Belial to looke to our speeches that we walke not with a froward mouth by the gestures of Belial to looke to our outward behauiour that it be in sobrietie and simplicitie and by the heart of Belial to watch ouer our owne hearts that leud things haue no residence in them so now by the imaginations or mentall images of Belial framed in the shop of his braine of the leud stuffe in the store-house of his heart let vs be admonished to looke carefully vnto our imaginations that they be not euill false vncharitable vaine wrong crooked Let vs take heed that we make not our hearts which should be the temples of God Sathans ware-houses or store-houses nor our heads his shops and worke-houses let vs learne to iudge the best and alwayes charitably of other mens persons and actions where it is possible to affoord a good construction And where there is iust cause of feare and suspition there let vs learne to be wise and not too simple and carelesse Let vs take heed that we be not deceiued with the enchantments and bewitching vanities of the world nor yet blinded with the false loue of our selues In a word seeing as the imaginations of Belial are for their qualitie euill and for their quantitie vncessantly euill and seeing that continuance or dwelling in
Secondly his owne euil affections Gods anger is one cause for God and he being at oddes Belial cannot be at peace with Gods children For he that imagineth euill continually must imagine euill of all men he that imagineth euill of all men must also imagine as he may well inough that he is hated of all he beleeueth no man and is beleeued of none he trusteth no body is trusted of none and being thus hatefull hated it grieueth him to see others at vnitie therefore to bring others into his own case he raiseth vp contentions between partie and partie like the Diuel who being at enimitie with God himself did not cease vntil he had set enimity between God mā And this mutuall or ciuill dissention doth commonly follow amongst men vpon the contempt and neglect of the word of God and that is an effect of Gods most iust reuenging wrath for when men refuse to submit thēselues vnto the Gospell of peace and so to be reconciled vnto God it is iust with God to giue them ouer and to set them at contention amongst themselues that they may be deuoured one of another According to that which the Prophet Esay saith The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt There is no peace vnto the wicked saith my God he doth not say that the wicked do not rest or will not rest but they cannot rest And why Because God denyeth them peace And the Apostle saith Euill men shall waxe worse and worse deceiuing and being deceiued He saith not that they may but they shall waxe worse and worse and they shall deceiue and be deceiued as a thing ordained for them this euill shall come vpon them And the wise man saith As the cole maketh burning coles and wood a fire so the contentious man is apt to kindle strife Therfore whosoeuer he be that doth studie contention and reioyce to heare of strife let him feare his estate If he cannot chuse but contend and desire it euen for it selfe sake let him know that he is branded for a wicked man of Belial and one whome Gods anger doth euen burne vpon vntill it hath consumed him The second cause which moueth him to moue contention are his own euill and leud affections or desires and chiefly the pride of his heart as Salomon saith Onely through pride a man causeth contention And this proud contentious humour of his doth chiefly respect his own vainglorie and the furtherance of impietie and mischiefe Let nothing be done saith S. Paul through contention or vaineglorie to shew that the vaine-glorious are contentious and the one feedeth and maintaineth the other And this is that which Salomon speaketh plainely in the 28. of the Prouerbs verse 25. He that is of a proud heart stirreth vp contention to shew that pride is of a stirring nature and a proud heart by stirring of contention may easily be knowne The second thing that Belials proud contentious heart respecteth is in diuellish pollicie the more freely to practise his mischieuous deuises imagining that he may the more quietly proceede in his wicked enterprises without any question or molestation of himselfe Yea out of the contentions of other men some haue sucked no small aduantage Saul pursued Dauid till he heard that the Philistines were come foorth to inuade and destroy his land and then be returned by which means Dauid escaped his hands for that time 1. Sa. 23.27 While there was dissention among the people no man layed handes on our Sauiour Christ but euery man went to his owne house Iohn 7.43 44.53 and Christ went his way to mount Oliuet Iohn 8. the first verse While the Pharisees and Sadduces were at oddes and deuided about Paules words Paule escaped for that time Act. 23.6.7 By this pollicie also did the seditious that were in the citie of Ierusalem raise a third armie when they saw the Citie alreadie deuided to the vtter spoile and ouerthrow of the whole Citie so the contentions of the Citizens was a vantage to the seditious And no doubt but there are many such amongst vs that would be glad to see ciuill dissention in the land which God for his mercies sake if it be his will turne from vs that they might then the more freely follow the spoile and fall vpon the pray And by what other pollicie I pray you doth the vicar of hell still hold his place but by the contentions of Princes and Nations To this end did Pope Hildebrand neuer leaue hitching and encroching vpon the Emperours right vntill he had put him quite beside the cushion as they say And because the Princes of the world should haue no leysure to see the villanies and outragious practises that lurke vnder his triple Crowne much lesse to call him into question and least of all to suppresse and deiect him his practise hath bene and is to set variance and contention betweene Prince and Prince betweene nation and nation that while they are busie in defending of themselues one against another he may both quietly hold that which he hath gotten and also more easily enlarge the borders of his Popedome and all forsooth vnder the name of Saint Peters patrimonie yea that he with his cup-shorne Cleargie may play Rex and in time ouerrunne all So Hildebrand like a hell firebrand first by excommunicating of Henry the Emperour of Germany set his subiects and him at variance that they rebelling against him and the Pope at the same time excommunicating him might driue him to submit himselfe vnto the Pope which indeed the Emperour most slauishly did with his Queene and his child who waited bare footed and bare legged in a cold winter three daies and three nights at the gates of that proud Luciferian Prelate and at the last was let in and admitted to the Pope where he was constrained to yeeld vnto such base conditions as pleased that proude Prelate to bind him vnto surrendring his Crowne and kingdome vnto the Pope and receiuing the same againe at his hands Afterward fearing lest the Emperor would be reuenged of him for his good entertainment that he gaue him he excommunicated the Emperor againe and set vp Rodulphus Duke of Sueuia in his place during which contention the Emperor was at no leisure to deale against the Pope as afterward he was whē he had subdued Rodulph and was setled againe in his Empire in peace In the same steppes do all Hildebrands successors walke to this day setting all Christendome together by the eares that in the meane time they may easily get and quietly keepe whatsoeuer he can get The like practise is taken vp by our home-bred Papists both couchant and dormant who endeuour by all meanes to set contention betweene the Church-gouernours and the Pastours of the Church about matters of circumstance that in the meane time they with the rest of common aduersaries may do what they
list and go whither they list running through the countrey and spoiling the haruest of the Lords Ministers like Sampsons foxes with firebrands at their tailes The like pollicie doth Sathan still vse in filling the Church with needlesse stirres and vnkind contentions by Schismatickes which robbe the Church of Christ of her children that the true preaching of the Gospell may by this meanes be hindered and stopped And to what end else of late hath there bene such contention euen about some fundamentall points of our faith and the doctrine of the Church but while men are busie in vnderpropping the frame and to saue the whole house from falling Sathan with his leauie of Atheists Papistes and Machiuilean polititians may runne away with the spoile and not be espied And what other drift hath the Diuell in sowing of discord betweene the Pastour and people but to hinder the worke of the word still buzzing this into the minds of the people that the Preacher is not learned or else speaketh of malice c. The like purpose he hath as we see by daily experience in raising of contention betweene neighbour and neighbour to breake the bands of loue and to breede straungenesse and contempt of one against another lest that by often meeting in brotherly and kind sort they might mutually stirre vp and confirme one another in the graces of the holy Ghost and in the pathes of pietie and religion The like pollicie hath Sathan also in raising of contention betweene man and wife to interrupt their godly prayers and good courses of Christian exercises whereby Gods blessing and fauour may be hindred and kept from them and he in the meanetime may set in his foote and worke all kind of mischiefe wrath and vncleannesse amongst them Let vs consider well of this that loue to feede as it were vpon stoutnesse and peeuish affections only for maistry sake let vs learn rather to seek after peace ensue it for contention wil come fast inough like weeds amongst the corne or as dogs that come out as a man rideth before they be called And so much briefly for the first point namely the chiefe causes why the man of Belial delighteth in raising vp of contentions Now let vs come to the second point and see by what meanes he doth raise contentions The meanes are diuerse but chiefly three First tale-bearing and tale-belleuing Secondly misconstruing and taking things in the worst sence Thirdly busie medling in other mens matters Of tale-bearers the wise wan speaketh thus As without wood the fire goeth out so without a talebearer strife ceasseth Pro. 26.20 to shew that strife is maintained by tales as the fire is by wood the more wood the more fire so the more tales the more strife And he that carrieth tales carrieth wood like a scullion or kitchin boy to make a bigger fire They may be compared to rogish pedlers or pedling rogues which go about with light trifling wares vnder pretence whereof many play the theeues and do much harme otherwise But if no bodie would looke vpon their wares they would haue small list to open them so if no bodie would hearken vnto talebearers but would reproue them either by word or by countenance surely they would not take such a felicitie in that trade of life as they do For as the North wind driueth away raine saith the Wise man so doth an angry countenance the slaundering toung But these kind of vermine haue more patronage and better countenance then honest men for commonly they tell their tales as Libellers vtter their mind being ashamed of their names lest they should be disproued and reproued And their tales commonly go abroad like fatherlesse children or rather like bastards without fathers knowne or maisterlesse rogues who hang on euery bush a rag that they come at I will tell you a thing of such a one saith this base scullion of the diuels kitchin but I will tell it you in secret you must keepe it to your selfe or else I shall be shent and get ill will I will saith the other I pray let me heare it and so the innocent party is bought sold haled pulled rent torne condemned and hanged between two malicious theeues and he not aware of it The one robbeth his neighbor of his good name which is better then gold and siluer and the other is the receiuer Odiosum genus a hatefull broode they are and deserue hanging ten times more then he that robbeth a man vpon the high way for he may make restitution of that which he stole but a mans good name cannot be restored againe No saith Machiauel slaunder thy enemy speak all euill of him that can be deuised yet cunningly that it may be beleeued if otherwise thou canst not be reuēged of him for howsoeuer he may and doth cleare himselfe of the slander yet a scarre wil remaine do what he can A diuellish practise fitter indeed for Machiauel his followers then for any that beareth the face and name of a Christian. This was Absaloms practise to steale away the hearts of his fathers subiects partly by misreporting of his fathers gouernment partly by extolling of himselfe a most traiterous theeuish practise In like maner do all aspiring minded talebearers grace themselues by disgracing of others to rob men of their friends which is worse then to rob a man of his goods and such if they repent not must make iust accompt to hang in hell for it though they hang not here As it is a wicked practise to carrye tales in such obscure sort as hath bene shewed so it is as bad to beleeue tales and to giue credite to tale-bearers without any further proofe and examination of the matter It hath bene the vndoing of many an innocent and honest man Ziba cometh to king Dauid with a smooth tale against his maister Miphibosheth Dauid receiued it but did not examine it and giuing rash credite vnto it made no more ado but presently without hearing Miphibosheths defence gaue all Miphibosheths lands vnto Ziba a slanderous flattering clawbacke And though Dauid were as an Angell of God in wisedome and discerning as the woman of Tekoah told him yet he was too hastie and credulous in that matter Whereby we may learne that euen the bes◠men are subiect to this foule fault and are guiltie of false witnesse bearing against their neighbour contrarie to the ninth Commaundement which is done not onely by reporting but also by beleeuing of false things against our neighbour And surely men must take heed of this foule vice which is of so cursed consequence as we see daily We had need I say take heede how we beleeue reports raised against Christian professors of the Gospell especially against the zealous Preachers of the word because Christ hath told vs they shall be hated of all men for his names sake and that men shall speake
that the truth may come foorth It is painefull no doubt to the members of the bodie for a time yet the birth of truth the daughter of time will make a ioyfull recompence for all our sufferings For a woman in trauell forgetteth all her former sorrowes saith Christ for ioy that a man child is borne into the world Ioh. 16.21 And shall not the spouse of Christ forget all her pain for ioy that a child of God is borne vnto the kingdome of heauen For this cause is the Church militant compared to a woman trauelling in birth and pained readie to be deliuered Reuel 12.2 To shew how euery true Christian should labour first to beget Christ in others Secōdly to conceiue him in himself Thirdly to bring him forth though with much paine and strife in the flesh And lastly to bring him vp and to maintaine the truth to the glory of God And great reason for shall we beget children and not vnto God Nay rather say as Leah said Ge. 29.32 Giue me children and my husband will loue me so giue me knowledge and iudgement and truth and zeale and faith and loue and repentance and patience and humilitie and sinceritie the fruits of the spirit and Christ will loue me and count it a shame to be barren in the graces of the Spirit as women in old time counted it a reproch vnto them to be barren in child bearing Amongst many other things which the Lord tooke grieuously against his people the Iewes this was one There was no courage for the truth but for lyes they haue bent their toungs like a bow Ier. 9.3 So we haue courage also for euery thing sauing for the truth Now to make our dull beast go more liuely the Lord hath left vs two spurres to pricke him forward In one place he telleth vs that because we are neither hote nor cold he will spue vs out of his mouth Reuel 3.15 there is one In another place he saith that the fearfull shall haue their part in the burning lake with the dinel and his Angels there is another Let vs thinke of these and mend our pace alwaies prouided that we haue with vs for a comfortable preseruatiue in al our conflicts and for a foueraign restoratiue in all our faintings that caueat which Christ hath left vs in his Gospell Whosoeuer will saue his life shall loose it there is the preseruatiue and whosoeuer shall loose his life for my sake shall find it there is our restoratiue I speake not any thing to animate such tempestuous spirits that cannot fish but in troubled waters and that for frogges too but to allay the bitternesse of offence if our waters be troubled by others while we fish for men And thus we see how the matter that is contended for putteth a great difference betweene the wicked and the godly and sheweth who are to be counted contentious persons and who not though they do contend As there is difference in regard of the matter or subiect of their contentions so also in regard of the manner of striuing there is great difference As Iehu was knowne to be Iehu by the manner of his marching so the children of God are knowne from the men of Belial by the manner of their contending The manner of doing a thing ought alwaies to be respected for oftentimes it either maketh or marreth the matter A good matter handled after an ill manner is made euill and a bad matter handled after a good manner seemeth to be good Wicked Achab in his counterfeit repentance seemeth a good conuert and Peter with his presumptuous aduenturing vpon his own strength had almost marred a good profession Tertullus with an eloquent Oration clad in colours of modestie humilitie and impudent audacitie seemeth to haue a good cause against Paul when Paul by calling the high Priest a whited wall in his owne reuenge made more matter against himselfe and was driuen to pleade ignorance in his owne defence The wicked are wise to do euill and in their contentious proceedings do vse great art and skill to the great aduantage and gracing of an euill cause And the godly are oftentimes ouertaken in their innocent simplicitie and through extremitie of vntempered zeale do giue themselues the foile The children of this world saith Christ are wiser in their kind then the children of light to shew that Christians are foiled more for want of godly wisedome then any thing else Therefore Christ doth bid vs to be wise as serpents and innocent as doues as if he would assigne vs the doue and the serpent to giue in a Christian mans Armes to teach vs wisedome innocencie surely they are the fittest armes for a Christian that can be And these two vertues of wisedome and innocencie are two of the fittest and most necessarie attendants that a man can haue to wait vpon the other graces of the Spirit and to grace his profession withall For so long as they serue him he shall be sure to do euery man right and himselfe no harme The serpēt will beare many blowes on his back to saue his head which may teach Christians not to venture their head as it were in reuenge of euerie blow as many do that for euery trifle will vow to spend their stocke and substance that will venture their credit wearie all their friends to satisfie their owne minds and peeuish affections In the doue we may obserue foure things First meekenesse and that appeareth in her going for though in flight she be swifter then other birdes yet in her going she sheweth great meekenesse Secondly harmelesnesse or innocencie for she is so farre from rauening and spoile that Christ maketh her a patterne of innocencie Thirdly iealousie for none is more iealous ouer her mate and young ones which may teach vs to be iealous ouer the glorie of our spouse and his graces in vs. Fourthly mourning therefore Hezechiah said that in his sickenesse he mourned like a doue so should we for we haue cause still to be mourning for the decay of Gods graces in vs and grieued at the wounds which sin doth giue vs. This mourning and sorrowing for our owne sinnes and also for the sinnes of others which lie not in our power to reforme is so necessarie that it is made a marke of Gods people in Ezech. 9.4 Set a marke vpon the foreheads of those that mourn for all the abhominations that are done in the midst of Ierusalē Thus then Christians being armed clothed prepared let thē go on in Gods name to the battell contend with the vncircūcised Giants of the world but let their wisdom be like the wisdome of the serpent let them still haue a speciall regard to their head Christ a special care to defend him in his church let their innocencie be like the innocencie of the doue which is couered ouer as it were with
euill custom may be broken off The folly of those that thinke custome will excuse them and grace theÌ„ Another difference betweene the wicked and the godly Zeale in the godly seemeth to be frowardnesse The smoth words of the wicked are dangerous The minister of Christ shall be counted froward and malicious if he reproue sin Reprehension wholesom thogh not toothsome 2. Tim. 4.3 True loue appeareth in plaine dealing The more the minister loueth truly the lesse he shall be loued Ier. 20. Eze. 33. Act. 17.18 Act. 26.25 Act. 2.13 Psal. 1.1 Ro. 6.1 Act. 9. Of blind gestures He coÌ„uterfeiteth in religion He counterfeiteth in ciuill affaires Pro. 7.14 Euery meÌ„ber of the body is bound to his good behauiour Gen. 4.6 Pro. 7.13 Esa. 3.16 Mat. 6.16 Psal. 44.13.14 Mat 27.39 Against the slander of Papists Tit. 2.11.12 Our behauiour must be in Sobriety Simplicity How charity is broken by signes Chastity is assaulted by signes Pro. 17.24 Luk. 19.40 This precisenesse doth much trouble Libertines Luk. 19.27 Psal. 2.3 Psal. 12.4 This precisenesse is called in Scripture circumspect walking Why we must walke circumspectly The second point Sins walke Ro. 6.12.13 The tyranny of sinne described Mat. 8.9 How sinne entreth Of the subtilty of sin We are to pray against the trecherous motions to sinne The third point How hypocrites are deceiued Sin is like poyson And like leauen Luk. 12. 1. Kin. 14.6 Iudg. 12. Slubboleth Halting iudgling in Gods matters will easily be espied if meÌ„ be awake Act. 24.27 Pro. 7.10 c. 2. Sam. 16. The hypocrisie of popery how it is discouered Num. 23. It is a fault in Christians not to marke how God doth note out the wicked Pro. 10.10 All these notes must be taken together The fourth point The wicked are cunning and painefull to their owne confusion Esa. 36.21 37.1 Ioh. 8.6 We may reproue sinne by our gestures How vainâ— men shew their dislike of the truth Especially at Sermons The force of outward signes and gestures The fift point The pronenesse of men to euill and vntowardnesse to learne the truth is a great cause of Anti-christs aduancement Those that are apt to learne lies shall be giuen ouer of God to beleeue lyes Mens inclination to popery maketh Papists and popery to grow The cause of Belials distemperature What is meant in the Scripture by the hart The first point If the hart be naught al is naught Psal. 41.1 A description of a naturall man The second point 1. Sam. 16.7 Ier. 17.10 The skill of Papists The villanies of Papists Their ceremonies Prayers InquisitioÌ„s 2. Sort. Politicke Protestants Psal. 10. Amnons disease Absaloms practise Machiauels name opened How carnall pollicy doth make much of religion Religions complaint Deuouring gulfes Politicke practises against the Ministers of Christ. Politicke and cruell practises against the common wealth Of the fox and the lion Vsurers kindnes in lending of money Pro. 23.6.7 Pro. 26.24.25 Mat. 2. Mat. 22. A necessary admonitioÌ„ The third point Iosh. 7. Of good cometh no thing but good Christ is called a rocke of offence but is no cause of offence Ioh. 1. How Christ is an occasion of falling Cal. de scandalis Some are like the Spider Psal. 55.12 Iam. 1.13.14 15. 2. points to be obscrued in the words of Iames. Into a leud heart the word cannot enter In an euill heart the word cannot abide Similiâ— A leud hart maketh a leud report of a Sermon Mat 15.18.19 A man of a leud hart doth most shame and annoy himselfe 4 4 The heart must be reformed before one can be a good man Pro. 4.23 Mat. 15.19 Gen. 27. Psal 41.6 Similitude Iudg. 16.15 The heart like a great coÌ„mander Ezec. 33.31 Exod 35.21 22.29 Psal. 45.1 Psal. 108.2 Pro. 23. Vers. 12. 17. 19. 26. Too many such now adaies The principall care of most meÌ„ when the sabbath day commeth The hart is still of the old fashion We blame others wheÌ„ our selues are in fault How a good heart is to be grounded and bounded What religion will do if it be lodged in the heart Luk. 19. Ioh. 5. Light excuses serue them that haue no list to serue God 5 5 Of the nature and power of the word of God God needeth no informatioÌ„s What maner of God we serue Psal. 119.9 Ier 20.9 1. Cor. 14. A double vse of the former doctrine 1. King 19.14.18 Psal. 19.12 1. Ioh. 3.20 How a man may be acquainted with his owne hart Pro. 5.23 Note that Ier. 43.3 2. King 6.8 Heb. 4.12 The sixt point Psal. 119.9 Psal. 103.3 Ier. 17.14 Act. 8.22 Act. 15.9 Our preseruatiue Mar 13.33 Luke 22. The soules armour Ephes. 6.12.13 c. A helmet A brest-plate A girdle A sword A shield Shooes Prayer continuall and feruent 1 1 For her selfe 2 2 For others 4. things to be prayed for 1 1 The heart renued and cleansed 3. things to be learned by the words of Dauid in Psal. 51.10 1. 2. 3. 2 2 Sanctification Psal. 119.34 A sauing knowledge 2. Sa. 11.15 3 3 Perseuerance or constancy Psa. 86.11 Gen. 34. 4 4 A quiâ—kning spirit or cheerfulnesse The first enemy neglect of the meanes Outward Psal. 119.9 Heb. 4.12 Inward Act. 16. Gen. 1.2 Ioh. 1.3 How daungerous a thing it is to giue ouer the hearing of the word A desperate kind of reasoning God hath fore ordained the meanes as well as the end Mal. 3.14 Iob. 21.15 Of recusaÌ„ts that refuse to heare the word there be two sorts 1. Schismatikes 2. Afflicted conscieÌ„ces Cant. 3.1.2.3.4 1. Enemie vnbeleefe Mat. 13.58 Mar. 9.23 1. Tim. 1.13 3. Enemie custome of sinne Io. 2.4 Heb. 3.12 The Apostles counsell A double reason of the former counsell A cursed guest a wretched hoast Brotherly loue how it worketh Obiection Ier. 17.9 Pro. 20.9 Psal. 119 5. verse 10. Psal. 51.10 Answere Act. 23.1 Gen. 6. Imaginations come of thoghts Of Belials meÌ„tal images why they are so called Esa. 46. Dan. 3. Of Belials maisters workhouse warehouse and ware The greatnesse of Sathan Reue. 12. 2. Sam. 15.7 1. Kim 21.9 Pro. 7.14 Ezec. 33.31 1. Sa. 25.10 2. Sam. 10.3 Mat. 11.18 Act. 28.4.6 Ioh. 12.5 Ioh. 3. Tit. 2.5 Obiection Answer Act. 15.9 2 2 Of the quaÌ„titie of Belials euill imaginatioÌ„s Pro. 4.16 Rom. 6.1 The wisedome of a Christian. Gen. 20.11 Gen 31.2 Gen. 38.15 2. Kin. 9.20 1. Sam. 5.16 What imaginatioÌ„s the godly haue of theÌ„selues Nehe. 13.22 1. Cor. 4.4 What the wicked do being blinded bewitched and benuÌ„med Pro. 5. Hobby horses Iudg. 5.30 Luke 12.19 Psal. 55. An exhortation vpoÌ„ the premises ContentioÌ„ like a dog and a lion Stirred vp by Belial The tree of wickednes The wicked loue to be soothed flattered Esa. 57.20 2. Tim. 3.13 Pro. 26.21 Pro. 13.10 Phil 2.3 Pro. 28.25 1. Sam. 23.27 Ioh. 7.43 Ioh. 8.1 Act. 23.6.7 The Pope raiseth contention betweene Princes and why Pope Hildebrand Why Papists set strife betweene the Ministers Church gouernors Sathans drift in raising contention betweene Teachers Pastor and people Neighbour and neighbour Man and wife The secoÌ„d point How Pro. 26.20 Of talebearers Pro. 25.23 Two theeues 1. The reporter 2. The receiuer Of beleeuing tales 2. Sam 16.3.4 Mat. 10. Mat. 5. 1. Sam. 31.20 Ruth 2.11 2 2 Taking all things in ill part Ioh. 8.22 Ioh. 9.34 3 3 Intermedling in other mens matters 1. Tim. 5.13 Pro. 21.9 19. 2 Sam. 6.7 Pro. 21.27 Iob. 21.21 22. Luk. 12.14 2. Sam. 15.2.3.4 The practise of petty foggers and hungry Lawyers Mat. 5. We may meedle to make peace but not strife A necessary question Answer Luk. 19.40 Hest. 4.19 Act. 19.14 1. Sam. 25. The greatnesse of this sinne is shewed 1 1 By the testimony of God against it Pro. 6.16.17.18 The second consideration sheweth the greatnesse of this sin of raising contention The daughters of contention Pro. 20.12 A strange yet a common monster Contention destroyeth vnity Phil. 2.2 What true vnity is 2. Kin. 9.22 1. Ki. 18.18 Eph. 4.3 The excellency of Christiâ—n vnity Col. 3.14 Psal. 133. Psal. 1.1 Pro. 22.10 The make-bates annoy themselues Pro. 26.27 Ier. 7.19 Pro. 24.21 Gal. 5.22 4 4 The difference betweene the coÌ„tentions of the wicked and of the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2.24 Ier. 15. Luk. 13.24 Gen. 6.3 Psal. 95.10 Apo. 12.7 1. Cor. 9.24 What it is to trouble Simile When men are in greatest danger Achab and Elijah contend Who troubled Israel How Elijah behaued himselfe before the king How to answer Papists and Atheists when they call the professors of the Gospell troublesome fellowes Iosh. 7. Gen. 34. Gal. 1.6 Peter Mart. loc com How the magistrate is to be obeyed Act. 4.19 Nehe 13.17 Who are now adaies accounted troublesome 2. Cor. 6.8 Tit. 1.9 1. Cor. 11.19 Gal. 5.20 Gen. 1.9 The truth cannot come forth without striuing Ioh. 16.21 Apo. 12.2 Gen. 29.32 Ier. 9.3 Two spurs Apo. 3.15 A preseruatiue A restoratiue The manner of contending is to be respected Act. 24. The armes of a Christian The wisedome of the serpeÌ„t 4. Things noted in the doue 1 1 Meeknes 2 2 Harmelesnesse 3 3 Ielousie 4 4 Mourning Esa. 38. 1. King 3. Speciall rules to contend by 1 1 In Gods matters Pro. 6.4 Iam. 1.19 Psal. 131.1 Act. 15.7.12 c. 1. Cor. 14.29 2 2 What to do in our owne causes c. 1. King 3. Pro. 23.6 Pro. 18.23 An Embleme of two pots Pro. 26.24.25 Pro. 22.24.25 Pro. 26.9 Sinne like a Bee Heb. 11.25 Luk. 16.25 Pro. 5.3 Psal. 73.5 c. Iob. 21.8.9 â— Esa. 57. Pro. 14.13 Rom. 6. Why the wicked shal be destroyed Psalm 1. Psal. 119. Mal. 4.1 No respect of persons with God 1. Cor. 11. Eccle. 7.31 Pro. 10.7 Pro. 19.9 1. Pet. 3. Psal. 55.23 Luke 12.19 Iob. 20. 5. 6. 7. 8. 9. Sodainly Mat. 24. Mar. 13. Obiection Answere Fallacia accidentis Phi. 3.18.19 Esa. 28.15 1. Ki. 1â— 24 1. Pet. 4.17 Eccles. 9.1.2 Iâ—h 1◠〈◊〉 2. Men caÌ„not repent wheÌ„ they list Psalm 7. Iob. 20.12 Eccles. 11.3 A Popish errour That is hell fire Esa. 30.33 Plessy de verita Christ. relig 1. Obiect Answere A notable speech of Alexander What be the goods of good men 2. Obiect Eccles. 7.17 Esa. 57.1 Answere The world like a stage play 3. Obiect Answere 4. Obiect Answere The vses of the former doctrine Psal. 37.1.2 Mat. 11.23 Ioh. 9.3 Psal. 41.1.4 Num. 16.26 Luke 13.3.5