will not come yet saith the wicked to himselfe I may liue and repent when I am old or when I lie a dying Indeed so the wicked mockers and deriders of Gods iudgements vse to speak as S. Peter sheweth Where is the promise of his comming all things continue still at one stay but the Lord is not slacke saith the Apostle as men count slacknesse when the sinne is full ripe then wil the Lord cut it downe yea and such wretched speeches and vngodly conceipts of the Lords long suffering do ripen the sinne of the wicked blasphemer and hasten the comming of the Lords hand vpon them as a blow to a sicke man doth increase his paine and also hasten his death Indeede the wicked do promise vnto themselues a long time but God sayth they shall not liue out halfe their dayes Psal. 55.23 That is not halfe the time that they haue appointed or that they dreame of for when they shall say to themselues Soule be at rest thou hast goods inough for many yeares the Lord shall deny it and say Thou foole this night shall thy soule be fetched away from thee c. Luke 12.19.20 And in the booke of Iob it is said by Zophar one of Iobs friends that the reioycing of the wicked is short and the ioy of hypocrites is but a moment though his excellencie mount vp to the heauen and his head reach vnto the clondes yet shall he perish for euer like his dung and they which haue seene him shall say Where is he He shall flie away as a dreame and they shall not find him and shall passe away as a vision of the night so that the eye that had seene him shal do so no more and his place shall see him no more A destruction shall come speedily so also shall it come suddenly when the wicked looke not for it The fall of the house vpon the Philistins was sodem to them when they looked not for it The fall of fire vpon the Sodomites was sodaine to them when they looked not for it Death came sodeinly vpon Ananias and his wife euen when they lied to the holy Ghost and looked not for it Did Zimri and Cozbi look to haue bene pierced through with Phineas his speare when they played the open naughtie-packes together Or did Corah Dathan and Abiram looke for the opening of the earth vnder them when they were swallowed vp for their rebellion against Moses Aaron Or did Ieroboam looke for a leporous hand when he put it forth against the Prophet of God Or did Sisera looke for death when Iael tooke him napping and knocked a naile into his head All these are gone before vs and crie vnto vs that we must be alwayes in a readines because the Lord wil strike down his trees no man can tel when and they that are not readie for the Lord wheÌ„ his axe cometh shal be cut down and cast into the fire This is Christs caueat Be ye ready for ye know not when the houre is how we shal be made ready he sheweth when he saith Take heâ—d watch pray lest that day come vpoÌ„ you vnawares to teach vs that if we be careles look not for Gods visitatioÌ„ it wil take vs vnprouided This circumstance of sodainnesse or iudgement vnexpected doth make the destruction of the wicked the more fearefull Do not men start and feare when of a sodaine they meete with their friends as oftentimes we do in the darke or at short turnings and sometimes haue them ouertake vs and speake sodainely vnto vs doth it not amaze vs insomuch as many will say You made me start my hart doth yet shake in my bodie my haire began to stand right vp on my head much more are men amazed when their enemies sodainly set vpon them but most of all when some officer commeth sodainly vpon them from the Magistrate if their cause be not the better But oh what vnspeakeable feare and horrible amazednesse of thoughts and senses wil there be vnto the wicked when the Lords hand shall on a sodaine be layd vpon them they not once dreaming of any such matter as it fell out with Balthashar King of Babylon when in the middest of his cups and meriments he saw a hand writing vpon the wall against him But may we conclude of euery one that is sodainly taken away that he died a wicked man in the number of such as this text speaketh of Surely no such kind of reasoning is not good the argument followeth not God wil destroy suddenly the wicked men of Belial that is before they look for any such thing ergo whosoeuer dieth suddeÌ„ly is a maÌ„ of Belial it followeth not for many times God taketh away his children on a sodain in the accouÌ„t of the world but not before they be ready for him therfore though they be sodainly affrighted yea and smitten down yet they recouer againe by Christ in them for it is not possible for any to perish that is in Christ or hath Christ the Sauior in him but of the wicked it is said they shall neuer recouer themselues againe The conuersation of the godly being in heauen as S. Paul sheweth they do stil waite and looke for the comming of the Lord Iesus from thence therfore the comming of Christ is not sodaine vnto them but to the wicked and reprobates which will take no warning but still put off the euil day saying as it is in Esai Though a plague come it shal not come at vs all is sodaine to them and not so sadaine as fearefull Lots wife was suddenly taken yet who shall conclude that she is damned seeing as God exempted her from those that should perish but rather let vs think that she was made a piller of salt to season vs withall Enoch was translated Elias was taken vp by a whirlewind into heauen and yet here was no sodaine comming vnto them The Prophet was deuoured of a Lion by the way as he returned because he had made a stay contrarie to Gods commaundement and yet is he called the man of God and might be saued There were eighteene persons at one time sodainly slaine with the fall of a tower in Silo yet Chrisâ— saith they were not greater sinners then they which escaped One reason of Gods sodaine comming vpon his children to their feare and astonishments is to shew the wicked what they for certain may look for for If iudgement beginneth at the house of God saith Peter where shall the sinners vngodly stand 1. Pet. 4.17 And if they do thus vnto the green tree saith Christ what shal be done to the dry tree But Salomon hath well decided this controuersie in his book of the Preacher By no outward thing saith he can a man know loue or hatred speaking of the loue and hatred of God for all things come alike to all and the
the mother the second is the daughter The first is the poyson the other is the signe thereof or the breaking out The first is the fountaine the second is the streame The first is the coale the second is the flame The first is the cause the second is the effect of the same The first is the theefe the second is his accessary The first robbeth God of his honour the second doth publish it Therefore both the first and the second be damnable neither the first nor the second are sinnes veniall as the Papists say but both the first and the second the mother and the daughter without faith and repentance are sinnes eternally mortall And therefore our Sauiour Christ saith here Take heede of them as if they were some dangerous enemies to the soule The first thing therefore to be taken heed of is all inward desire of vaineglory or worldly praise and that is forbidden in the first verse where our Sauiour saith Giue not to be seene of men that is with an intent purpose or desire that men should see thee and commend thee for it Publicke giuing is not forbidden for Christ saith Let your lights shine before men that they may see c. But vaineglorious giuing in publicke is forbidden and therefore he doth not simply say Do not your almes before men but addeth to be seene of them condemning that end which is first in heart though last in act So in Math. 5.16 he saith not Let your light so shine before men that they may see your good workes and glorifie you but that they seeing your good workes may glorifie God your heauenly father who worketh both the will and the deed So then we see that it is not simply euill to do good workes in the view of men nay rather it is good so to do to glorifie God and encourage others God is much glorified when his children walke like their father being mercifull as their heauenly father is mercifull though not in that degree of mercie yet in mercy of the like nature heauenly bountifull free and harmelesse By the death of Christ he was knowne to be the naturall sonne of God and by the good life of Christians aswell as by their death it may be knowne that they are the adopted sonnes of God For when Christ died there was a strange alteration of nature the earth did shake the powers of heauen lost their power the graues opened the dead arose there was darknesse vpon the face of the earth as if day had bene turne into night which when men saw they confessed yea the very enemies of Christ himselfe confessed to the glorie of the diuine power saying doubtlesse this was the sonne of God So when Christians dye to the world and liue vnto God when they by the power of Gods spirit do crucifie sinne and quicken righteousnesse there is also a great alteration in nature their nature is refined by grace their night is turned into day and their day into night their present shame is their glorie and their former glory is their shame their dead affections are raised vp the deuowring graues of their hard harts being opened and now they speake and do and studie otherwise then they did and not like other men In a word as Christs death was not like other mens death so Christians liues are not like other mens liues Christs funerals were solemnized by the Sunne and the Moone by the powers of heauen by the graues and the dead by the earth and the stones and all the insensible creatures whereof in their kind some blushed some trembled some fainted and all mourned for the death of their Lord and feared seeing such things happen to their Soueraigne an vtter dissolution of themselues and all nature These things were not looked for in the world nor regarded at worldly mens funerals yea such as beseeme not the Princes of the nations so Christians liues and deaths too are solemnized and graced with the ornaments of the spirit and the ioy of heauenly Angels with the fruites of righteousnesse the applause of the godly things not regarded of the wicked nor beseeming the helhounds of this world But doubtlesse when men see these lights they must needes glorifie God and say God hath done great things for them and when the wicked themselues see such an alteration in them as they may stand a farre off and wonder at but neuer attaine vnto they must be enforced spite of their hearts to giue God the glorie as Achan did saying this is the truth and so it was and as the Iewes did doubtlesse these were good men the sonnes and daughters of God A man may by their behauiour know of whose bringing vp they were by their habite and spirituall attire a man may discerne them to be the Citizens of the heauenly Ierusalem Blessed be God in so much as they must go a little farther with the wicked in the book of Wisedome and say we are fooles and they are wise howsoeuer we counted their life madnesse before we are they that played the madmen and haue wearied our selues in the wayes of vnrighteousnesse And with Balam Oh that we might dye the death of the righteous and that our last end might be like vnto theirs And thus we see how for the glorifying of God in this life it is necessary for Christians to exercise workes of mercy as giuing of almes and other good workes appointed of God in his word euen before men As it is necessary for the glory of God so also is it as necessary for the encouragement of the godly And first of the painefull Pastor and Minister of the word and then of other Christians To the godly Minister it is no small comfort and encouragement when he shall see the Lords people vnder his charge fruitfull in good workes aswell as in good words For then shall he see the fruite of his labours when after his labour he seeth them fruitfull in all maner of good workes and on the other side when they receiue the word in vaine he may feare that he hath laboured in vaine in vaine I say as touching their conuersion though not simply in vaine otherwise for the word of God is neuer preached in vaine whether men beleeue it or no heare it or no being euer either a sauour of life to life or of death vnto death and comming as the raine which neuer returneth in vaine but either watereth the earth or drowneth it and maketh the ground to bring forth either corne or cockle sweet flowers or stinking weedes whereof the one shall be preserued and the other rooted vp and cast out vpon the dunghill The husbandman is encouraged to follow his husbandry when his vines are fruitfull and his haruests plentiful growing timely ripening kindly yeelding abundantly and no lesse is Gods husbandman the minister of the word encouraged by the timely growing kindly ripening and plentifull yeelding of his charge the Lords husbandrie after he hath taken
timely heed thou shalt by the grace of God be able easilie to espie the beginnings of thy speciall sinnes and all the degrees of them and the growth of them and all the shifts and sleights of Sathan and shalt euer get the victorie ouer them in Christ Iesus And albeit thou be haunted and molested and buffeted with such messengers of Sathan and pained and humbled by such prickes and goades in thy flesh while thou liuest yet here remaineth thy comfort when death commeth thou shalt be able to say with the Psalmist By this I know ô Lord that thou louest me because these my spirituall enemies haue not triumphed ouer me blessed be the name of the Lord God for euermore But one other side if thou be carelesse and put off the matter still from time to time thinking to repent and leaue thy sinne when thou art olde or a dying as many do thou doest miserably deceiue thy selfe for doubtlesse any one sinne that is growne into a custome will be too hard for thee before age come or sicknesse come And for proofe of that I say do but try thy strength with one of thy sinnes which thou hast accustomed thy selfe vnto and when thou wouldest leaue it see how many shifts and delayes and deuises and excuses it hath still pulling thee backe againe when thy foote is in the stirrop and thou ready as thou thinkest to ride away from it Now if it be so with one sinne that thou hast bene familiar withall what wilt thou do when all thy sinnes are proued customes Is it not an vsuall answer of most men that haue vsed swearing or lying or prophane mirth or sluggish seruing of God c. It is my custome I cannot leaue it Those young men which were Ieroboams companions before his raigne would be his Counsellors when he did raigne so those sinnes which are thy companions now will be thy Counsellors and maisters too hereafter Therefore say not thou wilt take heed of them hereafter for hereafter thou art likely in all common sense and reason to be euery way more vnfit and vntoward then thou art now but when time and occasion serue watch sinne and thou take him and destroy him which else in time will ouerthrow thee THE III. SERMON WE haue heard what it is that Christians must take heede of in doing of good deedes and the manner how to take heed thereof Now we are further to consider of the reasons which our Sauiour giueth hereby to make men the more fearefull of that which he warneth them of and more carefull to follow his counsell And his reasons containe two propositions the one is negatiue the other is affirmatiue The first is these words For else you shall haue no reward of your heauenly father The other is in these words Verily I say vnto you they that is hypocrites haue their reward The first reason is very soueraigne and auaileable against the inward euill namely all inward desire and affection of popular praise and vaineglorie and the other is as forcible to disswade from the outward euill that is ostentation and shew of vaine-glorie The former telleth vs what we loose if we take not heed and keepe not good watch ouer our hearts against vaineglorious affections and that is Gods reward Our fathers blessing a heauenly reward and in the second reason we are told what we shall get in stead thereof namely the reward of hypocrites and no more and that is the praise of men the wind of mens mouthes the good opinion of mutable minds then the which there is nothing more vaine nor transitorie nor friuolous nor ridiculous a miserable reward indeede a punishment and a torment to a godly mind Now we see that by this bargaine a man if he take not heede may be a great looser and by taking heed he may be a great gainer Againe we see that the vaineglorious Christian that is to say a plaine hypocrite is a gainer by his hipocrisie but his gaine is nothing to that which he expecteth and nothing comparable to his losse These reasons are vsed by our Sauiour Christ in most high wisedome as proceeding from one that best knoweth euery mans disease and euery ones humour and euery ones delight and accordingly he fitteth both his medicines and his motiues Now seeing as all men are much moued with hope of rewards especially when for a small matter they are in hope to obtaine a great and a good reward what could our Sauiour Christ propound of greater force to moue men to embrace sinceritie in all their actions then Gods reward which is the greatest and the best And because hypocrisie is of that bewitching nature and besotting humour that it maketh her suters attendants beleeue that they shal be both honored here amōgst men and glorified hereafter amongst Angels in heauen and so by feeding them with a vaine hope of a double reward for their double dealing our Sauiour Christ here doth notably coole their courage by abating no lesse of their wages then heauen commeth to assuring them that whatsoeuer they dreame of it wil proue but a dreame And least any man should thinke that it is otherwise and God will be better to them then so as all hypocrites do our Sauiour Christ bindeth vp the matter with an earnest asseueration or constant affirming the matter and saith not I feare me they haue their reward I doubt they will loose their reward in heauen I cannot tell but I stand in great doubt of the matter for then yet there were some little hope left like a bone for the hypocritie to picke vpon but the goeth more directly to the point then so saying verily and out of all question build vpon it know for a certaine what to trust vnto if you take not heede of hypocrisie you haue your reward here there is nothing to be looked for hereafter at Gods hand but the hypocrites portion and that is hell fire with the diuell and his Angels for euer for when men haue rewarded them God will punish them And thus you see the force of Christs reasons and the drift of his words wherein we haue two excellent points offered vs to consider of First the reward of sinceritie secondly the reward of hypocrisie The reward of sinceritie and vprightnesse of heart verily is great for the Psalmist saith that in keeping of the commandements of God there is great reward Sinceritie is commaunded in the first commaundement of the first Table and more largely in other places of Scripture which bid vs to serue God with all our hearts and with all our soules and to praise him with all that is within vs. And therefore out of all doubt there is a great reward laid vp for those that are sincere harted Christians and vpright professors of the Gospell of Christ. Thou hast shewed great mercy to Dauid saith King Salomon when he walked before thee in truth and vprightnesse of heart to shew that great mercies belong
brought me with my great credit her great shame to high preferment and now am I free from all troubles and liue like a king in heauen as sometime I was a ruler in Aegypt Aske Dauid and he will tell thee that when he could say vnto God With my whole heart I haue sought thee then could he most boldly call vpon God and say Let me not wander from thy commandements Aske Saint Paule and he will tell thee that he would not presume to craue for the prayers of the Church but when he could also certifie them that he had a good conscience in all things and desired to liue honestly Againe Paule speaking of himselfe and his fellow labourers saith thus We are not as many which make marchandize of the word of God but as of sinceritie but as of God in the sight of God we speake in Christ. We walke not in craftinesse neither handle we the word of God deceitfully but in declaration of the truth we approoue our selues to euerie mans conscience in the sight of God And what hast thou gotten Paule for thy labour In how many dangers hast thou bene both by sea and by land By thy owne confession thou hast bene whipped and beaten with roddes cast into prison stoned and laied for dead hunted from one place to another and at the last lost thy head hadst not thou beene better to haue pleased thy honest neighbours by preaching Christ after their fashion No no sayth Paule neuer tell me of these matters I was crucified to the world and the world to me that is I cared no more for the world then the world did for me the power of God did appeare in my weaknesses when I was in prison I was at liberty when I went from the whip to the dungeon I sung Psalmes yea all this was an honour vnto me that I was not worthie of From all my daungers the Lord deliuered me And where I lost my life there I found it againe euen euerlasting life In a word I haue fought a good fight and haue finished my course I haue kept the faith For henceforth is layed vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day and not to me onely but to all them that loue his appearing Aske King Hezechiah what was most comfortable to him in his sicknesse when he looked for nothing but death Oh sayth he I payed and sayd I beseech thee ô Lord remember how that I haue walked before thee in truth and with a perfect heart that is a sound and vpright heart without dissembling and haue done that which is good in thy sight to shew that when all faile yet sincerity and truth of heart shall comfort vs like a good keeper and kind nurse at the houre of death Now then what remaineth for this point but that we gather vp the summe of all that hath bene sayd of it and make the conclusion and that is this Seeing that sinceritie shall be rewarded by our heauenly father both in this life with sound comfort in time of trouble with courage and boldnesse in time of prayer with the prayers of the Saints in time of neede with a continuall feast in the time of affliction with heauenly consolation in the time of death and in the world to come with the kingdome of heauen let euery man confesse that the reward of sincerity is a great reward And seeing as it is so great for quantitie and so good for qualitie that all the world cannot affoord so much as a shadow thereof nor tell how to commend it let euery one of vs be more moued therey to embrace sinceritie and to seeke praise at Gods hand rather then all the vaine praises of the world And seeing as sinceritie is of all vertues the chiefest and that which graceth all our vertues before God and man let vs aboue all looke in all our affaires that nothing be done without it Lastly seeing as both Enoch and Ioseph and Dauid and Hezechiah and Paule besides many else haue giuen such testimonie thereof let no man doubt to beleeue nor feare to follow it for out of all doubt those that are approued in Gods sight shall be well rewarded of their heauenly father And so much for the reward of sinceritie THE IIII. SERMON MATH 6.2 As hypocrites do in the Synagogues and streetes to be seene of men WE haue heard heretofore the excellent nature and heauenly reward of sinceritie now brethren that we may be as much out of loue with hypocrisie as we are in loue I hope with sinceritie let vs see the nature and reward of hypocrisie because contraries being layed together do the better appeare And first of the nature of of hypocrisie vpon these wordes as the hypocrites do c. Of the second branch when we come to the next words Verily I say vnto you they haue their reward At this time onely of these wordes as hypocrites do wherein our Sauior Christ doth giue vs to vnderstand two things First that whosoeuer professeth a shew of that which he is not is an hypocrite secondly that the doings of hypocrites are to be made knowne that euery one seeing the hypocrite laid out in his colours with his reward that belongeth to him may take heede that he play not the hypocrite or if he hath played that part to be ashamed thereof and repent and follow the Lord euer after in sinceritie and truth of heart Now seeing as our Sauiour Christ would haue hypocrites knowne by their doings I will endeuour my selfe at this time by Gods helpe to vncase the hypocrite who hath plaid his part so long so impudently and so vncontrolledly carying away all the credit of the world euen to the vndermining of the house of God endangering the whole estate of Christian Religion And call this Sermon if you list the vncasing of the hypocrite for I will if God will do my best endeuour to vncase him Wherein perhaps I shall not behaue my selfe so handsomly and finely to please all parties as some could do but yet I hope both soundly and plainly I shall go to worke You know brethren that plaine dealing is my profession though it be counted a iewell for beggers flattery and curiositie and hypocrisie I leaue to them that will dye rich men and therefore I speed accordingly and I must needes confesse that I am wellinough serued to be so well belaboured as I am with the strife of tongues Well if I could handle this matter more learnedly then I can yet I would of purpose deceiue all such itching eares as come rather to haue their humours fed then their liues reformed A peece of worke both thanklesse and dangerous yea a most vnpleasant argument haue I taken in hand especially as the case standeth now when most men come to catch and to cauill and quot homines tot sententiae euery mans head swarming with as many odde
building of the Lords Temple and holy Citie Haman for seeking the death of the Lords people Herod for murthering the young children Ananiah and Saphira for dissembling with Peter and lying to the holy Ghost Simon Magus for his offer of mony for the gifts of the holy Ghost Elimas for withstanding of Paul Tertullus for his accusing of Paule Iudas for betraying of his Lord and maister The Gadarens for preferring their swine before Christs doctrine All these and euery one of them are become infamous and do stinke before God and man and their reproch and shame shall neuer be blotted out For the word sayth The memoriall of the iust shall be blessed but the name of the wicked shall rot And in the 13. of the Prouerbes 9 verse The light of the righteous reioyceth but the candle of the wicked shall be put out To shew that the name of the wicked is no better then rotten carrion at the stinke whereof euery one that passeth by shall stop his nose and the discoursing of their liues shal be as noysome in hearing as the stinking snuffe of a candle burning low in the socket that euery man shall say put it out fie vpon it away withall And this is the righteous iudgement of God vpon the wicked which regarded not to glorifie God but themselues therefore to giue them vp to such vile affections and lewd actions as can breede nothing in the end but a rotten and stinking name But wicked hypocrites will take a good order for that they can haue such as themselues to perfume their doings while they liue with braue commendations to whom they say as Saul sayd to Samuel Honour me before this people And when they dye there are inough that will for a small reward be hired to commend them in a Sermon to the skies and then we can haue Pamphlets printed and Epitaphes engrauen vpon our tombes which will keepe our names from rotting Besides all this we will giue some gownes and money to the poore which we can no longer keepe and may well spare and all this put together will cast a most sweete smell Surely for the godly that liued well and died in the Lord it will for their life is like a waxe candle made and compounded of sweete matter which men are content it should burne out because when it is our it will cast a most fragrant and sweete smell but the life of the wicked is like a candle made of filthy stuffe which men will not suffer to burne out because it is no sooner out but it stinketh all the house ouer Although you commend it neuer so much yet men will not beleeue you that it was like that of waxe nay if you praise it wil they not laugh you to scorne and think you mad or drunken or senslesse Euen so is it with him that praiseth a wicked man either liuing or dead what doth such a preacher but play the foolish Herald and go about to perswade men that a stinking snuffe is as good as a sweete waxe candle or that filthie puddle water is as wholesome and as sweete as rose water Many such there are in the world who while they so preach the auditors that haue indgement and knew the life of such a man as well as he if not better sit and smile to themselues and wonder that any man either for money or monies-worth should be hired to become so voide of sense And whereunto shall we compare such Sermons and Epitaphs better then vnto flowers and herbes that are strawed and pricked vpon dead corpses buried only in a winding sheet Those flowers may well be laid vpon the dead corpes for a shew or to keepe men from smelling ill aires and may go with him to the graue but to keepe it from rotting and putrifying from corruption wormes and stinke they cannot So such high commendations bestowed vppon vnworthy persons as Papists Atheists drunkards whoremongers and such as liued most prophanely and irreligiously and so died for ought that any man can tell without repentance or any life of Gods Spirit in them are sweete herbes and faire flowers bestowed vpō them for ornament sake to please their friends but to preserue their name from rotting stinking they cannot by any meanes for God is iust who hath sayd Those that dishonor me I will dishonour as for that stinking and rotten cōmendations that they haue bestowed vpon thē by such as theēselues who also hunt after the like things it is all For they haue their reward are they not then in a miserable case But yet this is not all for when the hypocrites reward is come to an end which soone it doth like a thing of naught that is soone ripe and soone rotten and when the date of his good deedes or rather glorious sinnes is expired then must he come to a new reckning for all his hypocrisies and trecherous robberies committed against the glory of God while he hath abused the name of God and taken vnto himselfe all that praise which was due vnto God onely like those kind of fellowes which come to men in the Princes name to take vp their goods as it were to the Princes vse and then appropriate them wholly to themselues And for that they haue both robbed God of his glory and made his most glorious name and sacred religion their cloake and couering while they haue most profanely played their parts therewith to the great dishonour of his Maiesty and the spoile of the Church and oppression of their brethren And seeing as in their best deedes they haue made more account of mens praise then of commendation at Gods hand their iudgement is from euerlasting decreed and already is sentence gone foorth against them which can neuer be reuoked and that is to haue their part and portion with the diuell and his Angels in hell torments for euer where they shall not onely be depriued of Gods gracious presence which is true felicity and fulnesse of ioy for euer but also ly languishing not for a yere or two nor yet for a 100. nor a 1000. nor 10000. nor a 100000. nor a milliō of thousands of yeares for thē there were some hope that their paine would one day end though it were long before and intollerable in the meane time but for euer euer perhaps with many of those also whose vaine praises they haue in their life time so much hunted after where the one shall curse each other and their rewards yea the persence of each other and remembrance of their mutuall folly and vanity of the one in giuing of the other in seeking and taking the glory from God euen the remembrance I say of this their former vanity folly misery madnesse and impiety shall like an euer gnawing and tormenting Serpent sting wound and torment their consciences for euermore Yea if there be any paines or torments in hell greater then other they shall surely fall to the hypocrites lot
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
he should not dye though he did transgresse the commaundement of God doth also tell these fellowes that whatsoeuer the Scriptures say or Preachers babble as they say yet they shall not dye the death But what could Eue say at the last The Serpent deceiued me So will these cry one day Sathan hath deceiued vs. Well leaue them to the Lord and let vs know for certaine truth that whatsoeuer is written before hand in the Scripture is written for our learning as the Apostle saith and therefore this Scripture also is written for our learning as well as any other God hath not taken such paines as I may say in making and setting forth Belials picture in this liuely sort as you see to that end that we should do nothing but stand and gaze at his picture but that we should note him well and learne to know him when we see him and to auoide him when we know him For Belial is like a runagate who hath done that which he is ashamed of hauing stolne the cloke of vertue and honestie is runne away with the same vpon his backe seeking how to hide himselfe in the world And for feare of being taken he hath gotten himself into seruice with great mē of the world like Elimas with the Deputy And hath so won their fauors that he walketh with them in the fields strowteth it with them in the streetes he feasteth with them at their tables he buyeth and selleth for them in their shops he tradeth for them beyond the seas he courteth with the most gallant in the court He hath found a place in the Vniuersities amongst scholers in Cities amongst merchants in Churches amongst Preachers in iudgement hals amongst Lawyers in Consistories amongst Doctours and proctors at Theaters amongst players in housholds amongst seruants and children in Gentlemens houses amongst seruingmen and their maisters He hath learned to insinuate himselfe into the company of all states and degrees and hath found the fauour to be shrowded amongst Captaines and souldiers amongst Lords and Ladies amongst Knights and Esquires amongst yeomen and artificers amongst prentises and iourny-men and where not And if need be he can haue a licence to go beyond the seas amongst Italians Barbarians and to come from all places of the world and be welcome at his good leasure and pleasure and all this can Belial do and more then this too for he hath a great number of foule deformed vices and monstrous vgly abuses which are all begotten of his owne body both male and female which he can easily preferre into seruice And so well are they brought vp by the double diligence of his brother Machiauell that many become sutors vnto them and glad is he that can match his son or his daughter with one of them when vertue and godlinesse may go through the world and can harldy get a seruice except in the iayle or in some beggers cottage much lesse can they get a good mariage and if they do hit vpon a good mariage it will not be long before they shall be diuorced againe But Belial with his cubs because they are euery where are thought to be no where but the Lord from whom they are run away he knoweth them well inough And here he hath made out a warrant you see to attach them wheresoeuer they can be found and to summon them to answer for themselues before Gods iudgement seate which warrant is committed to all Magistrates Ministers and other of his faithfull people and subiects And because many say they cannot know Belial and they must take heede how they detect any by that name therefore the Lord hath well prouided here for his people and in this his attachment hath put downe such markes and notes of his talke of his name of his gestures c. that vnlesse men will be wilfully blind they cannot chuse but know him although he goeth neuer so disguisedly and denieth his name neuer so stoutly And indeed let Belial be arrested at Gods sute for dishonouring him or at Christs sute for crucifying him or at the Churches sute for persecuting her or at the Gospels sute for slandering of it or at Religions sute for contemning of it as all these actions and many more will come against him one day he will straight way deny his name and say You mistake me sir I am not the man that you looke for c. Then those men which want either will or skill or courage or all nor greatly regarding the words of their warrant take his word for the matter and so let him go for an honest man but those that are wise in God can easily discerne Belial from an honest man as King Salomon could well descry the harlot from the true mother of the child because the wisedome of God was with him And the godly wise haue learned to say to Belial as the damsell sayd once vnto Peter Surely thou art one of them for thy voice bewraieth thee So thou art one of the men of Belial for thy filthy speeches bewray thee thy outragious oathes bewray thee thy proud and profane gestures bewray thee thy lewd and contentious behauiour bewray thee therefore it is but a folly to denie thy name for as the Asse is knowne by his braying and the length of his eares to be an Asse though he iet it in a Lions skin so thou art knowne by thy conditions to be a man of Belial although thou goest in the habite of an honest religious or religious honest man When our Sauiour Christ said that one should betray him who was then in presence with him there was looking one vpon another and euery man was iealous ouer himself saying Is it I Is it I But what saith our Sauiour Christ He that dippeth his finger with me in the dish that is the man that shall betray me He named no body but that was inough for thus might any one conclude vppon Christs words He that dippeth his hand now with Christ in the dish is the traytour but Iudas dippeth his hand now with Christ in the dish therefore Iudas is the traitor In like maner when God saith there be wicked men of Belial and vaine men lawlesse persons and vnprofitable that must be destroyed speedily sodenly and without recouery now euery man will put it off from him selfe and say that he is not that man of Belial c. But what saith the Lord he nameth none but noteth them thus The man of Belial and the vaine man walketh with a froward mouth he maketh a signe with his eyes c. that is he that walketh with a froward mouth he that is lawlesse in his affections he that is vnprofitable in his conuersation he that imagineth euill at all times and raiseth vp contentions he is that man of Belial that must be destroyed if he repent not then may we conclude thus But such a one walketh with a froward mouth
and the paines that follow sinfull pleasures and then let our soules be fed and nourished with the sweet foode of the heauenly word of God And then feare not for as Abraham found a sacrifice where he looked for none euen so if we be as readie to sacrifice our sinnes as he was to sacrifice his sonne at Gods bidding we shall find new comforts and pleasures where we looked for none And as Sampson first slue the lion and afterward found a sweet hony combe in the dead lions belly so if we wil arme our selues to slay our sinnes which like ramping lions do meete vs in the way we shall by the power of Gods spirit ouercome them and after that find a most sweet hony comb of Gods mercy in Christ Iesus by whom we haue ouercome sinne and Sathan to our euerlasting peace and consolation He that can truely say with Dauid vnto God Thou shalt guide me by thy counsell shall follow with Dauid and say assuredly Afterward thou wilt receiue me to glorie And he that is not come to that point is as yet at a miserable passe for the Lord in the first of Prouer. sheweth that because he hath called to the foolish to make them vnderstand his words and they haue refused to be instructed or to be guided by his counsell he will laugh at their destruction and mocke when their feare cometh vpon them yea when their feare shall come vpon them like desolation and their destruction like a whirle wind When affliction and anguish shall come vpon them then shall they call vpon the Lord and he will not heare them they shall seeke him early but they shall not find him Thus saith the holy Ghost they shall eate of the fruite of their owne way and be filled with their owne deuises To which the Apostle agreeth and telleth the men of Belial that as they regard not to know God euen so God wil deliuer thē vp to a reprobate mind to do things that are not conuenient And moreouer saith Christ Those mine enemies which would not that I should raigne ouer them bring hither and slay them before me A fearefull thing therfore the children of God pray heartily Thy will be done in earth ô heauenly Father as it is in heauen and with the Church in the Psalme Not vnto vs ô Lord not vnto vs but to thy name giue the praise fighting continually against their affections because they fight against their soules And as the oxe is not readie to worke vntill he be vnder the yoke so Gods children thinke not themselues readie to serue God vntill they haue put on the yoke of Christ and then they say as Dauid said I am readie ô Lord to do thy will And this shall be a singular comfort vnto vs at the houre of death to remember that we haue striuen against our affections and earnestly laboured and prayed to obey God which the man of Belial or lawlesse dissolute person neuer did And so much of the wicked mans first name The second tearme or name that is here giuen to the wicked man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish auén vir nihili saith Tremelius that is a man of no worth Auen signifieth both iniquitie and vanitie therfore the house of idols is called Beth-auen because idols are vaine things and idolaters are vaine wicked persons therefore lawlesse loose men are called Ishim auen because such are both vaine and wicked yea more full of vanitie and iniquitie First they are vnprofitable pursuing as it were the wind and the smoke secondly they are practisers of mischiefe and wrong This is profanenesse from which the Apostle dehorteth vs in the twelfth to the Hebrewes and 16. verse where Esau is propounded as a most liuely image of such prophane persons as preferre earth before heauen the world before the word gold before godlinesse the bodie before the soule and the shadow before the bodie as Esau did a messe of pottage before his birthright and as the Israelites preferred onions before Manna and as the Iewes did Barrabas before Christ. Such were they that said in Ier. 43. It was well with vs when we made cakes for the Queene of heauen as many say now adaies It was neuer merry world since we had so much preaching it was a good world when we could go to the Abbeys and other religious houses and haue our bellies full of good cheare for nothing Ieremie is a babler said they and preaching is babling say these But what were they and these too Surely but Ishimauen prophane persons This vaine profanenesse and prophane vanitie is called finenesse of wit now adaies whereby many prophane and vaine persons get their liuing which is nothing else but plaine and lewd shifting This is a matter that men make no reckening of but such a one is viler then the earth Yet the custome of the wicked is to commend such saying such a one is a good honest man and doth no bodie any harme which is vntrue For Ish-auen the vaine man is also a wicked man that is hurtful vnto others And if it were granted that he did no man harme yet is he no good man but a prophane beast and most wicked to Godward An honest man they say he is but of what religion is he what religious exercise doth he frequent How doth he serue God with his familie what striuing hath he against his imperfections When doth he enter into priuate prayer for strength against his speciall sinnes and temptations What care hath he to bring vp his children in the feare of God He may be an honest man and yet a prophane man for honestie is two fold ciuill and religious Some are ciuill honest men and not religious some are religious honest men and scarce ciuill some are neither ciuill nor religious and some are both ciuill and religious Examples we haue in the Scriptures of all these The Barbarians in Miletum were ciuill honest men whose ciuill courtesie and courteous ciuility appeared in that kind entertainment which they gaue and that abundance of necessaries which they ministred vnto Paul and his weather beaten company But religious honest men they were not that is to say such as giue God his due for they had not so much as the knowledge of the true God amongst them as doth appeare by those extremities that they ran into at the sight of Paul For one while they rashly iudged him to be a murderer and that was when the Viper leaped vpon his hand another while they did superstitiously suppose him to be a God and that was when he shooke off the Viper and had no harme In the first of Kings the 14. chapter and thirteenth verse it is said of Abijah the sonne of Ieroboam that when he dyed all Israel mourned for him because there was found in him some goodnesse toward the Lord God of Israel that is he was a man carefull to giue
all manner of euill saying against them falsly for his sake And such as Dauid was shall not want Zibaes enough in Court and countrey and citie and euery where euery great man yea euery one that is in authority hath such hangbies too many about him to hurt honest men in their credite if they take not heede of them Surely at another time Dauid did passing well when he forbad the publishing of Sauls death amongst the vncircumcised at Gath and Askalon lest they should insult reioyce at the death of the Lords annointed the king of Gods people to shew that if we must not alwaies publish euen true things that are notoriously and famously knowne when the concealment of thē may be more for Gods glory much lesse ought we to deuise or to publish or to credit false rumours slaunderous reports against the Lords annointed or any of the Lords people which tend to no other end but to the dishonor of God in defacing of his seruants In the 2. of Ruth ver 11. there is a notable pattern or exāple for newes mongers All is told me saith Booz vnto Ruth that thou hast done vnto thy mother in law since the death of thy husband how thou hast left thy father and thy mother and the land where thou wast borne and art come vnto a people which thou knewest not in times past By which relation of Booz vnto Ruth we may learn that the vertuous acts of good men are to be spoken of to their cōmendation comfort to the drawing on of others aboue all in all to the glory of God And that if we will needs be discouering of mens liues doings we should speak of their good deeds and vertuous acts not stand raking still in their corruptions and infirmities as the maner of most men is in reporting not to eclipse their vertues but to shew all to the full as he did that told Booz of Ruth but so will Belial neuer do The 2. way which the man of Belial taketh for the raising of contētions is a wilfull peeuish taking all things in euill part construing them to a wrong sense like the malicious Iewes who alwaies drew the heauenly words of our blessed Sauiour frō the right meaning when he spake of the temple of his body shewing how that shold be destroied within 3. daies builded again they maliciously construed his words to be meant of the temple of Ierusalem When he spake of going to a place whither they could not come vnto him they presently asked if he wold go kill himself Whē the blind man being restored to his sight by our Sauiour Christ did but answer the Iewes vnto their question shewing how he came by his sight maintained the deed of our Sauiour Christ they captiously tooke him at the worst as though he went about to teach them Iohn 9.34 So do all wicked lawlesse Belials Answer their demands questions with some reasons that they cannot gainsay then we go about to teach them and then to a braule Speake merrily and familiarly thinking no harme against any man they take it as a deriding and scoffing at them and then to a braule Do but a little reuerence vnto them then they thinke that they are despised Do much reuerence them and then they take it as if we mocked them Admonish them counsell them reprehend them they are aloft straight and take it that we command them that we iudge them that we condemne them they will not endure it Their felicity is great that they take in descanting vpon the Princes lawes vpon the Preachers liues and doctrine and the doings of all men In a word say what you will do what you can meane as well as may be meant be familiar or be strange eate or eate not pipe or mourne all is one nothing is well taken at the wicked Belials hands and so long what can be looked for but contention The third way whereby he raiseth vp contention is by busying and medling in other mens matters which belong not vnto him and that before he is called thereunto whereof some be women some be men Of contentious and busie bodied women the Apostle speaketh thus Being idle they learne to go about from house to house yea they are not onely idle but also pratlers and busie bodies speaking things that are not comely Salomon speaking of contentious women saith It is better to dwell in a corner of the house top then with a contentious woman in a wide house To shew that there is small ease or rest to be looked for with a contentious woman And in the 19. verse he saith it is better to dwel in the wildernesse then with a contentious and angry woman To shew that there is more comfort and rest to be looked for amongst the wild beasts then among contentions women Of busie headed men some are intermendlers in Church matters and some in common-wealth matters Of the first sort are such as Vzzah was who put his hand vnto the Arke of the Lord to hold it vp from falling when he had no calling thereunto The Lord was very wrath with him for it and in his iust vengeance stroke him downe for it euen in the very place with present death If the Lord were so angrie with Vzzah who in feare and of a good intent did but touch the Arke of God then what must they looke for who of a wicked intent to carpe and cauill maliciously and proudly meddle with the holy things of God and matters of Gods Church without any calling too The sacrifice of the wicked is an abhomination sayth Salomon how much more when he bringeth it with an euill mind Euen so the medling of the wicked in Gods matters which belong not vnto them is an abhomination much more when they meddle with a wicked mind and that also to do hurt thereby When Peter of meere curiosity was inquisitiue to know what should become of Iohn Christ gaue him a very round checke for his labour saying What is that to thee follow thou me To shew that it is a foule fault to neglect our owne callings and to be curious and inquisitiue about other mens affaires which pertaine not vnto vs and God will surely rebuke such curious persons Yet how many at this day do imitate Peter in his vaine curiositie or curious veine not fearing or regarding the rebuke that they shall haue from God for their labour What thinke you of Bishops their calling say some of this mans gifts and that mans teaching say other Euery cobler and pedler or tinker and prentise must know these things and haue an oare in the Church gouernours boate and hereof arise contentions and schismes and factions and rents in the Church of Christ. In the meane time examine them how they haue followed Christ themselues a thing indeede whereunto they are called alas they can say
Catechise his family I haue a good calling I may do it Otherwise I see not that I am bound to thrust my selfe into those duties vnrequired if he shall require my iudgement in good sort and earnest wise to be resolued about any matter that is about his house or any offence committed by himselfe or by any of his family as a houshold fault I doubt not but that I may safely speake my mind Or if we be of old and familiar acquaintance and so continue in friendship then as a friend hauing some interest in my friend I thinke I may in friendly wise contend with him about that which I see amisse in him or in his family and admonish him Or if a Pastour of a congregation shall see any priuate disorder or abuse in any of his flocke he ought to go vnto him and soberly admonish him Or if a question be moued in company tending to any errour or for the clearing of any doubt I do not doubt but that vppon occasion thereof one thing drawing on another a man may more safely freely and with lesse offence speake as God shall enable him for the truth then otherwise as many that of a sudden peremptorily and rudely breake in vpon men in their priuate discourses Or if thou be the maister of a famliy hearest thy friends at thy table vse vngodly speeches against religion or backbiting and offensiue speeches of any whether present or absent thou oughtest to tell them of it least thou make thy house a receptacle of vngodlinesse and mischiefe And if thou hast so good calling or occasion as thou hast heard before then thou mayest and oughtest to speake especially when the case toucheth the glory of God though no man else wil speake remembring what our Sauiour Christ sayd when some carped at his Disciples which praysed him as he rode into Ierusalem If these should hold their peace the stones would cry Or if thou be a man of great place and authoritie and in sauour with the Prince and others of high calling and seest the Church of God in daunger as it was by Hamans wicked practise and no body else will step foorth to speake in behalfe of the innocent then oughtest thou to put foorth thy selfe yea though thou venter thy owne life in that case as Hester did for as Mordecai sayd vnto her Who knoweth whether God hath brought thee vnto such fauour and dignitie against such a day Oh how many are there that haue both good calling and iust occasion offered them many wayes and may haue free accesse vnto Princes and speake freely and be heard willingly whereby they might do much good vnto the poore Church of Christ if they would but alas vppon no occasion and without any warrant they can contend where they neede not nay where they ought not and where they should speake there are they tongue-tied nay would to God they did not take all occasions of hindering good causes and of betraying the truth But otherwise if thou hast neither calling as a Minister in his flocke or a maister of a family or a Magistrate in the common-wealth nor place nor occasion iustly and fitly offered vnto thee thē feare to venture as many do who haue as they thinke a great gift in a reprehensiue veine least it fall out with thee as it did with the sonnes of Sceua who tooke vpon them to do as Paule did that is to cast out diuels when they had no such commission nor power and it be sayd vnto thee as the diuels sayd vnto them Paule we know and Iesus we acknowledge but who are you and withall fall vppon thee as diuellish minded persons vse to do and driue thee out naked and wounded A worke both endlesse fruitlesse and dangerous it were for a straunger a plaine simple man or any man else whatsoeuer except he were armed with great power and authority to go to euery one in a faire or market that should be heard swearing or blaspheming or scoffing or vainely disposed Christ would not medle with deuiding of lands nor with giuing of sentence against the adultresse because they were matters which belonged not vnto him Neither would wise Abigail reproue her husband for his churlishnesse toward Dauid when he was in his cups because then he was not capable of counsell nor admonition According to which examples let vs walke in all abundance of godly wisedome and the Lord shall giue a blessing vnto his glory and our comfort Now let vs pray THE IX SERMON PRO. 6.14 He raiseth vp contentions IN the former Sermon to what ends and by what meanes chiefly the man of Belial doth raise vp contentions Now it remaineth that we consider the greatnesse of the sinne the more to driue vs out of loue therewith and next the difference betweene the contentions of the wicked and the contentions of the godly because it is not simply vnlawfull to contend at all Now for the first the greatnesse of this sinne namely of raising vp contentions and reuiuing of controuersies after Belials maner may appeare two wayes First by considering what testimony God hath giuen of it or against it rather in his word Secondly by vewing the scars and harmes as they say that this beast hath done that is by beholding the blessings that by the meanes of wicked mens contentions are quite rooted vp and destroyed For the first it is sayd in this present Chapter There are 6. things which the Lord hateth yea his soule abhorreth 7. the haughty eyes a lying tongue and the hands that shed innocent bloud an hart that imagineth wicked enterprises feete that be swift in running to mischiefe a false witnesse that speaketh lyes and him that raiseth vp contentions among neighbours Where a man may perceiue by his companions that he is matched withall what manner of beast the make-bate is for he goeth to be arraigned in the same line with the haughtie disdainfull persons with lyers and murtherers with men whose dexterity is in doing of mischiefe and false witnesses such as put Christ to death all birds of a feather beasts of one haire and whelpes of a litter All which the Lord sayth he hateth abhorreth so doth he the contentious person as if he should say I do more then hate him I do hate and abhorre him To shew that a full cup of Gods wrath is tempered for such to drinke of Oh that all contentious Belials had grace to consider well of this that he might repent for who can beare the displeasure of a Prince whose wrath is like vnto the roaring of a lyon Much lesse can he sustaine the fulnesse of the Princes wrath which is death at the least if not with all extremity If none can abide the wrath of a Prince whose breath is in his nostrils and hath power but ouer the bodies and goods of men then who can endure the wrath of the Lord when in all fulnesse and extremity it shall be
powred vpon him shall come with this note also and signe of extreame wrath My soule doth hate and abhorre him all which is spoken after the maner of men for our better vnderstanding for otherwise and indeed in God there be no such passions nor motions nor perturbations of mind as there be in men but these speeches and the like do shew what God in his euerlasting counsell and iustice hath from eternall decreed and what according to the sayd decree of his his Maiesty will execute against the wicked The second thing that sheweth the greatnesse of this sinne is as I said before the consideration of those blessings and benefits whereof contention is the bane destruction Yea if we consider the excellency of those benefits which by contention and her daughters are taken away we shall see great cause why the Lord doth hate and abhorre him that raiseth vp contentions amongst neighbours I say by her her daughters for she is the mother of 4. daughters whereof euery one doth her part in this tragicall and vntimely destruction of those benefits which by them we are depriued of The daughters of wicked Contention are Warre Sedition Schisme and Brawling and euery one of these bring foorth children like themselues and whatsoeuer is their meate bloud is the drinke that they thirst after Contention is the mother of war when she commeth among strangers goeth betweene nation nation beweene Prince Prince Of sedition when she trauelleth at home in her owne coūtry Of schismes rents in the body of Christ when she falleth in the Church about matters of religion whether they be of substance or of circumstance And of brawles and vnquietnesse when she is entertained in families betweene man wife neighborhoods between one neighbor another Whersoeuer they come they are the death of 2. most noble excellēt vertues namely of order of vnity Order is a disposing of all things in their right place for the Lord who is a God of order and not of confusion hath set amongst men many differences and degrees of rulers and subiects of parents and children of maisters and seruants of husbands and wiues of old and yong according to the testimony of the Wiseman in Pro. 20.12 The Lord hath made euen both these the eare for to heare and the eye for to see And mens actions are not well ordered vnlesse they be well tempered according to the worthinesse and condition of these degrees And that cannot be vnlesse it be done according to the prescript rule of the law of God which is the head and fountaine of all good order for he that is the God of order made a law of order Now by cōtention her impes Gods order is peruerted subiects rule Princes obey parēts yeeld to their childrens affectiōs wiues domineere ouer their husbāds seruants beare sway against their maisters and yong men despise their elders God hath distinguished diuerse members in one body one from another set one aboue another placed them all in wonderfull maner The head as a tower the eies in the same as watchmē the eie-lids as windowes for light the mouth as a doore to let in prouision the toung as a porter to cal for that which is needfull to examine that which is doubtful the eares as spies to harken to listen the hands as seruitours souldiers the feet as messengers and porters to carry and recarry the teeth as grinders of natures prouision the pallate as taster the stomach as a cook-roome wherin all things are prepared againe for the benefit of nature the whole body so to be preserued for the benefit of the soule who sitteth within as a Queene commāder with a Princely companie of heauenly attendants called animales virtutes the powers of the soule as reason vnderstanding and memory will affections and all together seruing God who made them doth preserue them who redeemeth repaireth them to the end he may for euer glorifie himselfe in their euerlasting glorification by Christ in his heauenly kingdome All which being beheld in that order that God hath set thē in do shew the high wisdom of God but being either wanting or abounding or displaced they make a man not a man but a monster As when one is borne without head or eyes or eares or hands or feete or is borne with two heads many eyes c. more then nature requireth or hath his eares where his eies should be his feet where his hands should be c. In like sort God in his lawes hath set downe a rule measure for euerie thing which being kept doth make a seemly sight but being brokē doth breed a confused and monstrous being whether it be in Church or cōmon wealth whether in citie or countrie in publicke or in priuate Now contention displaceth all setting as it were the feet vpward turning the head downward placing the mouth where the eares should be and the hands where the feet should be the eares where the eies should be that is he is a speaker whē he should be a hearer he is silent whē he should speake he is an actour when he should be a beholder a talker when he should be a doer So that cōtention bringeth forth no Christans but monsters See you one whether man or woman cōtending to talke whē they ought to be silent and to heare others there is a monster for then is their mouth where their eares should be See you a Minister silent when he should preach there is a monster in the Church for his eares are where his toung should be See you a Magistrate ruled by his officers who should but see out of him he hold a monster in the common-wealth for then are the eies become head and all this is a monstrous peruerting of Gods order and is then commonly to be seene when wicked contentions haue bene raised vp against the truth As contentious Belial is the bane of good order so also is he the destruction of godly vnity loue and concord For whereas Gods order is peruerted ouerturned whether in nature or in grace the minds of Christians cannot chuse but be distracted estranged one frō another which is as deformed a spectacle as to see the members of a mans bodie displaced or torne in peeces When S. Luke would set out the fellowship of the Christians in the time of the primitiue Church he saith They had all one mind and one hart To shew that where diuerse but especially contrary minds are there can be no society except it be such society as is amongst maried persons when the one is a Papist and the other a Protestant they are tyed together indeed but it is like Sampsons foxes taile to taile euerie one looking a contrarie way striuing with firebrands at their tailes to be parted one from another and therefore they striue to be asunder