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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17330	Ten sermons vpon the first, second, third and fourth verses of the sixt of Matthew containing diuerse necessary and profitable treatises , viz. a preseruative against the poyson of vaine-glory in the 1 & 2, the reward of sincerity in the 3, the vncasing of the hypocrite in the 4, 5 and 6, the reward of hypocrisie in the 7 and 8, an admonition to left-handed Christians in the 9 and 10 : whereunto is annexed another treatise called The anatomie of Belial, set foorth in ten sermons vpon the 12, 13, 14, 15 verses of the 6 chapter of the Prouerbs of Salomon.	Burton, William, d. 1616.	1602 (1602)	STC 4178.5; ESTC S261	267,037	263

restitution of goods ill gotten but he that hath robbed a man of his good name cannot make restitution of it againe But what is it to haue a good name or how may it be gotten Is it so to liue as all men may speake well of vs No Wo be vnto you saith our Sauiour Christ when all men speake well of you for he that handleth matters in such sort as shall please all men must needes be a notorious wicked man and a cunning deepe hypocrite What then that the wicked may commend vs verily if it be possible we must so liue as that those which are without saith the Apostle may afford vs a good report that is those that are not yet of the Church or not called But surely it is a hard matter for the wicked to commend the godly and if they should commend thee being a good man it will make good men to thinke that thou art leauing thy goodnesse and enclining to them whose humours thou now feedest No neuer looke for a good name but amongst good men for the wicked saith Christ shal speak al maner of euil saying against you falsly for my name sake that is if you loue me and my truth and because you will not runne with them vnto the same excesse of riot that they vse therefore they speake euill of you saith Saint Peter They that forsake the law saith Salomon praise the wicked and that is because they are like themselues And if at any time they condemne the euill or imperfections which through occasion Gods children sometimes fall into as commonly the wicked do which make themselues merrie with the slippes of good men it is not for any hatred that they beare against sinne but either to iustifie themselues in their riotous courses and outragious wickednesse or else to disgrace and deface the beautie of that holy religion which we professe or both In a word then it must follow that a good name is that commendation which good men through the blessing and motion of the good spirit of God do bestow vpon good men for doing of good things to good ends and all to comfort and encourage them in their well doing and that God the giuer and worker of all goodnesse may therein be praised and glorified And thus we haue heard both what a good name is and for what causes it is to be procured and retained But that we may not for all that make the praise of men whether they be good or bad the end of vertue and well doing setting vp our rest when once we come to that there be many reasons to perswade vs so to beleeue and to disswade vs from so doing and all may be drawne from the words of this Text Verily I say vnto you they haue their reward the summe whereof for the matter is that hypocrites haue all that they shall haue as touching any matter of reward for the paines that they take And for the manner of the speech that it is most certaine true and not to be doubted of but that they haue here in this world all the reward that they shal haue and that is the praise of men if they haue that Which words do shew most plainely that hypocrites who serue for the vaine praise of the world are of all men the most vaine and the most miserable and their reward of all rewards is the most vaine and miserable reward that is The vanitie or madde folly rather of those that make the praise and estimation of men yea say they be their honest neighbours or great states the end of their good deedes shall appeare if we consider their reward First by the vncertaintie of it Secondly by the deceitfulnesse of it Thirdly by the breuitie of it Fourthly by the vnprofitablenesse of it Lastly by the daunger of it The praise and hartie liking of men is an vncertaine reward and so vncertaine that nothing is more vncertaine then it both in the winning as also in the wearing Such is the frowardnes and vnto wardnesse of mans nature for the most part vnto goodnesse and his weaknesse and wearinesse in the loue and liking of vertue that it is no small matter to make him tast of vertues fruite much more hard is it to keep him in a continuall liking of it One thing the hypocrite is sure of that he taketh great paines and is at great cost and vseth all his art to please this man or that man or all men but whether he shall please them all or any of them or no that he is not sure of It fareth with them as it did with Hester in some sort though they want Hesters resolution she was sure that she had a good deede in hand when she should go into the Kings presence to speake a good word for the liues of her people but whether the King would like of her sure or reach foorth his golden scepter vnto her in token of fauour or no she was not certaine and therfore she willed them to pray for her But because it was not so much the liking of the King as the good of Gods people and the glorie of God that she sought yea to no other end did she desire the Kings fauour but for the good of her people and the discharge of a good conscience before God therefore she put her life in a venture saying if I perish I perish which hypocrites will not do because they haue not that hope of a better life which Hester had When a man hath wonne the commendation and liking of men whom they go about to please are they sure it shall continue Surely no mens minds are mutable Oftentimes of a sudden they will commend a man for that which vpon better consideration they will mislike or for nouelties sake they will praise a thing at the first which within a while will grow stale and out of request Or some tale-bearer cometh in the hypocrites way and crosseth him with some false information and so breedeth some sinister or wrong construction of a mans labour and another extenuateth the gift or good will the worke or the paines and when we thinke to find a friend as in times past behold we meete with a hotefoe or a cold friend As Dauid who found a great friend of Saul one day and the next day for no cause his mortall enemie Tell me now is there any thing more vncertaine then the good opinion of men As it is vncertaine so is it also deceitfull and many times false making men beleeue that they are that which they are not praising sower for sweet c. The hypocrite in seeking to please men onely meeteth many times with as much an hypocrite as himselfe One offereth much seruice and dutie presenteth him many and rare deuises dedicateth new and learned Treatises vnto him talketh very godly and religiously and saluteth most humbly and perswadeth most pithily c. The other requiteth him with the like highly commending him

in his heart whatsoeuer shew he maketh outwardly Thirdly that the cause of all outward disorder and scandalous behauiour is in the wicked mans owne heart Now it remaineth that we consider of the three other points which being propounded in the former Sermon for want of time I could not intreat of Whereof the first is this that so long as the heart is vnreformed and continueth stored with leud things it is not possible to be a good man For vntill then as we may perceiue by this anatomie of Belial the affections will be rebellious and lawlesse the speech will be froward and peeuish our religion will be hypocriticall and counterfeit our prayers will be lippe-labour and cold babling our zeale will be either none at all or very bitter rash our faith will be meere historicall our loue will proue onely self-loue our anger reuengefull and iniurious our life dissolute and scandalous our repentance desperate and faithlesse and our death dreadfull and comfortlesse Therefore if any would reforme his life he must first reforme his heart from whence as from a spring floweth continually a streame of corruption and vnrighteousnesse vnto death if it be not reformed and altered or of holinesse and righteousnesse vnto life if it be well reformed and kept Therefore Salomon pointing to the right way that leadeth to the reformation of maners saith Keepe thy heart with all diligence and addeth this as a reason for thereout cometh life and thereout cometh death And out of the heart saith our Sauiour Christ proceede euill thoughts adulteries murthers fornications debate strife c. speaking of an euill and vnregenerate heart to shew that a wicked mans heart is like a filthie dunghill which both breedeth and harboureth all kind of venimous vermine and as a snake on a sunnie day commeth foorth of her hole so the wicked when fit time and occasion serue do set foorth and shew the ware and stuffe which was hidden in their heart saying in the meane time as Esau did When the daies of mourning for my father Isaac do come then I will kill my brother Iacob which agreeth with that that Dauid speaketh of his enemie in Psal. 41.6 His heart heapeth vp iniquitie within him and when he commeth foorth he vttereth it Many counterfeit holinesse deuotion sobrietie loue and kindnesse and indeede they do but counterfeit for holy and deuout and sober and louing and kind c they cannot be so long as the heart or inward man is vnreformed In vaine do we sweepe the channels of the streete except we stop the fountaines from whence they flow In vaine do we crop the weedes except we dig vp their rootes from whence they receiue their nourishment In vaine do we plaister the sore except it be searched and cleansed to the bottom So in vaine do we labour to bring forth good actions without except first we labour to beget good affections within How canst thou say that thou louest me when thy heart is not with me said Dalilah to Sampson which she vttered as a common knowne principle in nature to be denyed of none that all loue is but counterfeit and false which cometh not from the heart And therefore whosoeuer will loue indeed must beginne first at his heart and frame that to loue And the like is to be said of other affections and all the actions or effects that proceed frō them The hart among the members of the bodie is like a great commaunder among his souldiers looke which way he goeth that way go they Well may we preach and long may we heare of the reforming of our liues of mortifying our pride our strange fashions our wantonnesse our couetousnesse our malice c. the tongue will make but a iest at the matter so long as the heart is vnreformed as appeareth by the testimonie that the Lord giueth against Ezechiels Auditours They heare thee saith the Lord as my people vse to heare but with their mouths they make iests at thee and thy Sermons their hearts run after their couetousnesse to shew that there is no outward obedience to be looked for where the heart yeeldeth not to obey for all actions outward wil follow the affections of the heart On the other side winne the heart and all is wonne without which there is no rowing but against the streame A readie heart maketh a readie hand to giue a readie tongue to speake a readie eare to heare and a readie foote to goe And a holy religious heart maketh a holy and religious hearing speaking and liuing Who were they that brought so bountifull gifts to the building of the Lords holy tabernacle among the Iewes as we reade in Exod. 35.21.22 verses It is said in the 29. verse Euery one whose hearts moued them willingly to bring brought some gold some siluer some silke some badgers skinnes some stones c. yea vntill they were forced to stay by proclamation to shew that when the heart is wonne to be willing and to like of the worke the worke shall go well forward and nothing will seeme hard to a willing mind When Dauids heart was enditing or framing of a good matter then was his tongue readie like the pen of a swift writer to declare the same And whosoeuer can say with Dauid O God my heart is prepared shall follow with Dauid and say so is my tongue also I will sing and giue praise to shew that when the heart is not readie to serue God nothing is readie for all tarrie for the heart Therefore it is that the Scripture doth so much call vpon vs to reforme our harts In the three and twentieth of the Proverbs the twelfth verse Salomon saith Apply thy heart to instruction and thine eares to the wordes of knowledge But first the heart and then the eares will follow and in the seuenteenth verse Let not thy heart be enuious against sinners but let it be in the feare of the Lord continually In the nineteenth verse O my sonne heare and be wise and guide thy heart in the way And in the 26. verse My sonne giue me thy heart and let thine eyes delight in my wayes And no maruell for what shall the Mariners do if the Pilote be false at the helme of the ship What shall the souldiers do at the hold if the captaine of the hold be a traitour A false heart is like such a Pilote and such a captaine yea a false heart is like Iudas among the disciples who carried the purse and made the prouision for all the rest laying vp one groate for his ma●ster and tenne for himselfe A bad Cater being a cunning theefe and a secret traitour So the heart is the storer if that be secretly false and trecherous it will store the bodie with leudnesse and if it chaunce to speake one word for Gods glorie he will addresse and set foorth in most braue sort a thousand for

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

euill custom may be broken off The folly of those that thinke custome will excuse them and grace thē 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 cōuterfeiteth in religion He counterfeiteth in ciuill affaires Pro. 7.14 Euery mēber 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 mē 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 vain● 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 Inquisitiōs 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 admonitiō 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 Simili● 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 cōmander 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 mē when the sabbath day commeth The hart is still of the old fashion We blame others whē 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 informatiōs 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 qui●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 recusāts that refuse to heare the word there be two sorts 1. Schismatikes 2. Afflicted consciēces 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 mētal 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 quātitie of Belials euill imaginatiōs 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 imaginatiōs the godly haue of thēselues Nehe. 13.22 1. Cor. 4.4 What the wicked do being blinded bewitched and benūmed Pro. 5. Hobby horses Iudg. 5.30 Luke 12.19 Psal. 55. An exhortation vpō the premises Contentiō 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 secōd 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 Christi●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 cōtentions 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 serpēt 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 ● 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. 1● 24 1. Pet. 4.17 Eccles. 9.1.2 I●h 1● 〈◊〉 2. Men cānot repent whē 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