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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

withal delighteth in stirring vp of strife he I say that is thus broken out hath assuredly Gods markes vpon him may be knowne therby to be a man of a leud hart a man of Belial Ish-auen a vaine man whose destructiō approcheth with speed suddēly shall fall vpon him without recouery And so much for the nature of hypocrisie and how it may be discouered in the gestures of the body Now in the fourth place we are to consider a litle of the cunning of the mā of Belial which is so great that he can practise sin declare his mind by signes gestures for sometime they are ashamed or afraid to speake what they thinke or to craue what they desire But whē they make signes with the eye they signifie with their feet and instruct with their fingers that is they shew their mind by signes very painfull they are but it is to their owne destructiō very busie to set forward Sathans businesse but to their owne shame confusiō Very wise they are in their generations subtill as serpents crafty as foxes This may teach vs to be as wise as they to hinder sin by as many meanes as they do further it by Whē Rabsakeh came to raile did raile vpon the God of Israel to blaspheme the name of the Lord the most high what did the seruants of king Hezekiah did they reproue him by words No least they should cause him to blaspheme more and because such a dog or diuell rather was not to be spoken vnto by signes gestures they shewed their dislike hatred of his blasphemies in tokē of griefe they rent their clothes Esa. 36.21 37.1 If men shold now a daies vse to rent their clothes whē they heare Gods truth reuiled his holy name blasphemed what ragged congregations should we haue in euery place I suppose that few or none shold come to the Temple with a whole garment vpon his backe But if the blasphemers flesh might be by a law established rent torne aswel as mens garmēts were I suppose it were a good way to make their nūber lesser surely I thinke that by that ceremony of renting garments was shewed that the blasphemer was worthy to go naked or to haue his flesh rent torne in peeces or both When Ionathan would instruct Dauid his friend of Sauls wrath against him he did it by signes giuē him in the shooting of certaine arrowes the order of taking them vp againe When our Sauiour Christ would shew how litle he regarded the tēptations of those which accused vnto him a woman taken in adultery how vnworthy they were to be answered he turned another way wrote or scribled as we say on the groūd as one not minding what they said So might we also reproue foolish and vaine people aswell by our gestures as by plaine speeches if we were but halfe so wise for God as the wicked are for the diuell for they if they like not the truth or the man that deliuereth it they will shew their dislike by whispering or fleering or turning their backes giuing deafe eare as we see at Sermons where somtime you shall haue a Church-papist or a Libertine Protestant or one that hath an itch in his eares and is somtime curious to please who whē they heare a man or a matter which they like not they will not speake for that they know is dangerous but they wil either fall to whispering with their next fellowes or to laughing or to frowning outfacing the Preacher or fall asleepe or reade vpon a booke or go out of the Church but such is our simplicity that if one way be taken from vs we haue not another The forcible working that is in outward signes gestures of the body with the setting or changing of the countenance we may somewhat perceiue if we consider how the mouing of laughter doth not a litle embolden fooles iesters mery cōceited companions still to feed that parties humor with iests odde cōceits whom he hath moued ther withall it is their glory whē they haue done to tell how they made the Queene to laugh or the Councell to laugh or the graue Iudges or such a great man or such a one to laugh or any one whō they would delight on the contrary there is no such cut or disgrace to the forenamed iesters c. as whē they perceiue no change or alteration of mens countenances at their fooleries yea then are they quite done as if a dampe had put out their light And so much briefly may suffice for the cunning and wisedom of the wicked working their feates by signes with the vse that we may make thereof Now last of all in a word let vs but obserue the aptnesse of our nature to learne that which is euil A word to a wise man they say is inough but a winke we see here to a wicked man is inough for all our wisdom naturally is in sin When we are children we no sooner heare an oath but we learne to sweare we no sooner heare a lye but we beleeue it we no sooner heare a foolish tale but it is our own Yea in any euill custome or practise a winke or a signe with the finger is inough so wel doth our nature and such things agree together But when the word of God is taught neuer so plainly the principles of true religiō proued neuer so soundly strongly by all the demonstrations in the world we cannot learne not beleeue nor beare any thing away in comparison And this towardnes pronnesse vnto euill error hath set vp the kingdom of Sathan Antichrist in his throne how many wold rise at midnight to go heare an idolatrous blasphemous Masse that wil not stir out of their dores in the day time to a fruitfull comfortable Sermon When Patriarches Prophets came mē had no list to heare thē nor to folow thē because they brought spirituall things which are not sauoured of flesh bloud but whē Anti-christ came with a number of masking mumming Masse Priests in all glorious shew to the eye with piping singing with belly cheare with their Robinhoods morrice dances all their relegiō like a stage play ful of carnal delights bewitching vanities thē mē wold run heare follow thinke nothing too much or too deare to vphold that filthy Sinagogue or sinke rather withal Therfore whē mē were so apt to learne lyes so dull vntoward to learne the truth God gaue thē ouer to beleeue lies Oh how many could then learne many lessons praiers in Latin whē they vnderstood not one word that they said but might haue called for a curse aswell as for a blessing might say Amen to a praier made to the diuel aswel as made to God for ought they knew which now can learne nothing for

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

the messenger looke for at king Dauids hand when he told him of Absaloms death and behold the King fell to weeping and crying out for the death of the traytor What praise and encouragement did Ioab the Kings Generall with all the Captaines of the armie looke for at the Kings hand and loe they were deceiued of their expectation for the King would not so much as once shew himselfe vnto them till he could not chuse Dauid deserued both loue and commendations at Hanuns hands whē so kindly he sent Embassadours to see how he did but instead thereof that wicked Ammonite construed euery thing to the worst suspecting them to come as spies into his land and so vsed them accordingly with all spite and shame shauing their beards off by the halfes and curtalling their garments by their buttockes And euen so many times it falleth out in the world when a man thinketh to do for the best it falleth out for the worst Is there any thing then more miserable then to hunt for the praise of men Achitophels counsels were for a while esteemed of as the Oracles of God but at the last his wisedome was turned into folly by Hushai Dauids friend whereupon the foolish hypocrite and hypocriticall traitor went home and for sorrow hanged himselfe And so is it vsually in the world many carrie all the credite for a time and afterwards when others come in place that shal excell them in one thing or other then they are no bodie What is then more miserable then to make the praise of men the end of our labor The children of God see this and beleeue it and haue good experience of it and therefore they make no reckening of it but resolue with themselues as the Apostle hath taught them We must passe through honour and dishonour through good report and badde report through praise and dispraise The counterfeit secketh onely for honor and there he resteth the hypocrite hunteth after praise and commendation and there he resteth but through dishonour and bad report he would passe and not stay there but as if one were no more to be regarded then the other but both to be despised alike The Apostle telleth vs that we must passe through both and go on in our holy courses like waies that bring vs to our iourneis end wherof some be faire and some be soule so must we accompt of the praise and dispraise of men For we haue a iourney to make vnto the kingdome of heauen wherein we must imitate wise trauellers who when they come to a fowle way they are not much troubled though it doth moile them and somewhat hinder their pace but they go on the more warily And whē they come to faire waies and pleasant fields and well furnished Innes they do not there set downe their rest but go on their iourney with more boldnesse and comfort The chiefest thing that they respect is not so much the foulenesse or fairenesse of waies or weather as that they be not out of their right way Euen so in our spirituall iourney while we walke the pathes of God we shall passe through the blind lanes and deepe sloughes of reproches and priuie slaunder through many a storme of tempestuous spirites What then We must go on for all that but so much the more circumspectly and warily After that we shall meete with friends and come to faire waies of peace and tranquilitie and the pleasing winds of good report and commendation wil blow vpon vs what then shall we there rest as though the end of our iourney were for to come to a greene way or to a pleasant wind no but we must go on still keeping a good conscience to cheare vs vp withall and the better our way be and the more temperate the aire be the more chearefully and comfortably should we persist in our heauēly iourney not so much standing vpon these accidents of praise and dispraise of liking and disliking of stormes and calmes as whether we be in the right way or no taking heede that we go not too fast for feare of tyring nor too slow for feare of casting behind and comming too late But vaine hypocrites onely talke of going this iourney they do not meane to trauell it indeede but make a shew of such a thing trauelling and professing religion and ciuilitie so long as they may be assured of easie iourneis good prouision faire weather and pleasant waies or else they are vndone If they know that dishonour and bad report lye in their way they will not set out And if they see that they shall be praised and well esteemed for their labour they will then go and run themselues out of breath too for all that they do is to be praised of men but of all men they are most vaine and miserable for they haue their reward and what is that else for the vncertaintie thereof for the deceitfulnesse thereof for the breuitie thereof for the vnprofitablenes thereof for the daunger thereof considering also the paines they take for it and the feares and cares that they are vexed withall for it and the manifold siftings and censurings they endure for it and how often they loose their expectation reaping the clean contrary to that which they looke for These things being well considered I say what else is the reward of hypocrisie compounded of but of vanitie and misery it selfe THE VIII SERMON MAT. 6.2 Verily I say vnto you they haue their reward IF godlinesse should be no better rewarded then with the praise of men then were true Christians of all men the most miserable and Christianitie it selfe were a miserable profession For in this life their lot is to be hated and scorned molested and persecuted for their vertues sake The world loueth his owne saith Christ but me it hateth and you it shall persecute for my names sake yea for my names sake they shall speake all manner of euill saying against you falsely If the world will not loue vs then it cannot like of vs if it doth not like of vs then it cannot commend vs if it cannot commend vs then it must condemne vs if it cannot loue vs then it must hate vs and if it can neither like nor loue vs what reward then must we looke for in the world not promotion but persecution not life but death Sometimes the wicked will seeme to commend and loue those that feare God and hate wickednesse but then I would wish the godly to beware most of all and to cast a double feare First least they haue put forth their hands vnto some wickednesse that is done something that liketh the wicked and offendeth God Secondly if they be free that way then let them feare lest some snares and baites be laid to entrap them in their goings The Scribes and Pharisees and Iewish Elders did often commend Christ but neuer for his good Good Maister say they we know that thou carest for no man and teachest

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