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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

they be enforced bow downe their neckes vnto the yoake Such are those that say in the 2. Psalme 2.3 ver Let vs breake their bands asunder and cast away their cords from vs. Such are those also that say in the 19. of Luke ver 37. We will not haue this man to raigne ouer vs. Such are all those who allow Christ to be their Priest to die for them but not their Prince to beare rule ouer them Such also are all those that say as in Psalme 12. ver 4. With our tongue we will preuaile our lips are our owne who is Lord ouer vs And all such are called here in my text men of Belial men of vanity and wickednesse as if obstinate stubburnnesse were their father and vaine wickednesse or wicked vanity their mother deriuing their reprochfull names from their peruerse nature and crooked conditions that as Abigaile said Nabal is his name and folly is with him so a man may say Belial is his name and stubburnenesse is with him yea Auen is he called for both vanitie and iniquitie are with him that is he hath not his name for nought He hath beside these as many names as his grandfather the Diuel hath he is called a diuell that is an accuser so is Belial also an accuser especially of the brethren as the diuell is Apoc. 12.10 He is called Sathan which signifieth an enemy for he doth enuy the glory of God and the peace of Gods people and such an enemy is Belial He is called a compasser of the earth Iob. 1.7 So do the wicked also which haue shaken off the yoake of Christ compasse sea and land to make one Proselite as our Sauiour Christ speaketh in Math. 23.15 that is They take great paines like the diuel to frame others vnto their conditions He is called a sifter of men Luke 22.31 Simon Simon saith the Lord behold Sathan hath desired to sift you as wheate is sifted and who hath a greater felicity in sifting of men and prouing by all meanes to make them fall then Belial hath He is called a deceiuer Gen. 3.13 And the woman said the Serpent deceued me but that was the Diuell So is Belial a deceiuer too But euill men and deceiuers saith the Apostle shall waxe worse and worse deceiuing and being deceiued 2. Tim. 3.13 He is called a Serpent for his subtilty So likewise are lawlesse Belials for their noysome nature and dangerous conuersing among men compared to serpents Their poyson saith the Psalmist is euen like the poyson of a Serpent Psal. 58.4 He is called the wily fox so are the wicked and lawlesse Belials both for their crueltie and for their subtilty called foxes Go tell that foxe saith Christ of Herod what ye see And in the 2. of Canticles the 15. verse the Church saith Take vs these foxes the little foxes which destroy the Vine for our Vine hath but small grapes He is called a hunter Psal. 91.3 and so is Belial too a hunter for they hunt men as Saule did Dauid from one place to another I haue not sinned against thee saith Dauid to Saule yet thou huntest after my soule to take it 1. Sam. 24.12 And at another time Dauid sayd vnto him The King of Israel is come out to seeke a flea as one would hunt a Partridge in the mountaines 1. Sam. 26.20 He is called a red dragon for his cruelty Reuel 12.3 So are the wicked called dragons Thou hast smitten vs downe in the place of dragons saith the Church of God in Psal 44.19 He is called a roring Lion Your aduersarie the diuell walketh about like a roring Lion therefore be sober and watch saith Peter in his first Epistle the 5. Chapter and 8. verse So the wicked are called Lions too for Dauid saith That his soule was among Lions Psal. 54.4 He is called a Prince of darknesse Ephes. 6.12 And the wicked also are called louers of darknesse Light is come into the world sayth Christ and men loued darknesse rather then light Ioh. 3.19 And of the Heathen the Apostle saith They haue their cogitations darkned Ephes. 4.18 He is called a father of lyes Ioh. 8.44 When he speaketh a ly he speaketh of his owne saith Christ for he is a lyer and the father thereof So the wicked are also called lyers Thou doest loue euill more then good saith Dauid to Doeg and lyes more then truth Psalm 52.3 And one name more we find that the diuell gaue himselfe à quantitate from the great multitude of them My name is Legion saith the vncleane spirite to Christ for we are many Marke 5.9 So the man of Belial may say his name is Legion for there be many of them and that liketh them well for they haue nothing else to glorie in but their great number or vniuersality one glorious marke of the Popes Church which is the glorie of them whose glorie is their shame as the Apostle speaketh Philip. 3.19 And thus much for the meaning of the first word Adam Belijagnall the man of Belial Now let vs see what we may profitably learne from the same This name noteth out such as are enemies to Christ and haue Christ an enemy to them they cannot agree with him nor he with them For saith the Apostle What concord hath Christ with Belial 2. Cor. 6.15 As Dagon fell downe when the Arke came in place so Belial falleth downe when Christ comes in place Christ hath a burden to beare but Belial will beare none of his burdens Christ hath a yoke to put on his seruants but Belial will put on none Christ hath a crosse to be taken vp but Belial will take vp none Christ hath freed vs from the curse of the lawe but not from the keeping of the lawe Belial will be free from both Christ will haue his sheepe to heare his voice Belial wil come at none of his Sermons Christ will haue his people often to visite his table in remembrance of him Belial saith once a yeare is inough and otherwise he will come when he lift Christ saith if ye loue me keepe my commaundements Belial saith he will keepe none of his commaundements and yet loue him well inough Christ saith by this shall all men know that ye are my Disciples if ye loue one another as I haue loued you Belial by the contrarie is knowne to be none of Christs disciples because he hateth the brethren as Esau hated Iacob because of his blessing Christians loue is Christs loue that is heartie and vnfained heauenly and vehement found and permanent Belials loue is onely tongue loue lip loue false loue dissembling loue no true loue at all but like the loue of the harlot whose mouth is sweete as hony but her end is bitter as wormewood whose lippes drop as the hony combe but her feet go downe to death and her steppes take hold

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

most impiously vpon them that worship that is due to God and professe that they cannot honour them inough when in the meane time by their raging against the faithfull which follow their steppes and doctrine they do plainely shew howe they would vse the Apostles and Martyrs if they were now aliue againe and did performe that dutie which they did when they were on earth For why else do they with such rage burne and flame out against vs but because we desire to haue that doctrine to be receiued and to flourish which the Apostles and Martyrs haue sealed with their bloud Let them then a dorne the images of the Saints with their frankensence candels flowers and all kind of pompe as long as they list saith Caluin if Peter were now aliue they would surely pull him in peeces if Paule were amongst them they would certainely stone him if Christ himselfe were aliue and amongst thē they wold rost him to death with a softfire And do not diuerse Protestants play the same part who will seeme to make much of some Preachers and giue them good entertainment as Herod did Iohn Baptist and yet persecute with might and maine their owne Pastors for teaching the same doctrine which they do Or for the couering and cloking of their speciall and beloued sinnes will seeme to the world to be religious by hearing the preaching and entertaining of the persons of Preachers at their houses thinking themselues then safe as Micah did when he had a Leuite in his house when in their harts they do vtterly loth and detest the sinceritie of that truth and the strictnesse of those courses as puritanisme and too much precisenesse which they vrge And what is the religion of all such but a play to be seene of men In the 33. verse of the former 23. Chapter Christ being about to conclude his Sermon doth more plainly vncase these hypocrites and layeth them wide open to all the world telling what they are what they must looke for and what his seruants must look for at their hands What they are he sheweth when he saith O Serpents and generation of vipers to shew that they were not only enemies to the doctrine of the Prophets but most pestilent enemies to the whole church of God and like vipers will not sticke to eate out the very bowels of the Church their mother to maintaine their owne state and pride What they must trust vnto if they truly repent not he sheweth when he saith how should ye escape the damnation of hell As if it were a thing almost impossible for professed hypocrites to repent and be saued So hypocrites we see by Christs example are to be handled though they be the great maisters of Israel their vizards are to be plucked off and they are to be laid open to the view of the world and to be haled by force as it were before the tribunall seate of Gods iudgement What Gods seruants must looke for at hypocrites hands when time shall serue howsoeuer they seeme now to heare them and to entertaine them our Sauiour Christ sheweth when he saith he will send Prophets and wise men and Scribes among them that is men endued with all manner of learning and qualified with aboundance of Gods graces but they shal scourge them and persecute them from citie to citie yea euen in Ierusalem the Lords Prophets shall be killed and the messengers of the most high shall be stoned to death In times past their rage was such against the holy Prophets that neither the holinesse of the Temple nor reuerence of the Altar whereupon the sacrifices were offered could stay them from shedding of innocent bloud As for example the bloud of Zacharias the sonne of Barachias meaning indeede him that was the son of Iehoiada the priest whom Christ calleth Barachias that is the blessed of the Lord of Barach and ias which is the blessed of the Lord as M. Caluin noteth because he had spent his whole life in the worship and seruice of God And this is vsuall in Scripture to giue vnto men besides their proper names other names of speciall signification either for their consolation or for their humiliation So Iacob was called Israel that is preuailing with God and Salomon Iedidah that is beloued of the Lord and Iames and Iohn Boanerges that is sonnes of thunder and Iehoiada Barachias that is the blessed of the Lord. So terroris gratia to terrifie him Bashur that misused Ieremy was called Magor Misabib that is feare on euery side And Naoim in the bitternesse of her soule would be called Marah that is bitternesse But now to the matter of Zacharias the sonne of Iehoiada Barachias the blessed of the Lord. Of whose martyrdome and the cause thereof we may reade sufficiently in the second of Chronicles the 24. chapter from the 17. verse vnto the 23. So likewise in time to come they which now boasted of the Prophets Tombes amongst them and of learned Preachers in their sinagogues should through the iust vengeance of God be giuen vp to such a reprobate mind that they should shew all kind of raging crueltie against the same Prophets whom they so much seemed to reuerence God graunt this prophesie may neuer take place amongst vs if it be his will but surely it is much to be feared that if time should turne and religion alter which our sinnes haue iustly deserued it will proue too true For hypocrites will play the hypocrites and shew them selues in their colours when all is done euen as the Blackmoore will be blacke if all the water in the sea were spent in washing him For they that are so forward now in colour of their office and pretence of lawe to abuse Gods Ministers as many be what would they do if they had Prince and Prelates and lawe and all to backe them They that now in the publike and authorized profession of the Gospell and vnder the gouernment of so gracious and Christian a Prince as we haue who esteemeth of the true Ministers of Christ in the Church as of the soule in the bodie the Lord long preserue her amongst vs are not ashamed to contriue wicked plots and diuellish deuises to call their Ministers names into question by suggesting vnto great persons most impudent lyes and shamefull slaunders and that vnder pretence of their office and vpon the credite of their oath They that now so abound in malice against their Minister for speaking but the truth that when they can find no matter against him at home can send an hundred miles for matters obiected and answered ended and finished ten yeares ago and to reuiue matters whith haue bene dead and buried so long time like those that in Queene Maries time digged vp Bucers bones out of the graue to endite them and burne them what cruell persecutors would these become if time did serue What would not these men do against the poore seruants of Christ if Queene Maries time shold come againe

perfectly know his owne how much more doth God himselfe search and know them most perfectly and exactly who is all wisedome it selfe Elijah was a sharpe sighted Prophet as any was in all Israel yet he could see no more then himselfe left which stood zealously for the glorie of God and hated Baal but the Lord saw 7000. in Israel which neuer bowed their knees to Baal more then Elijah saw So the Ministers of the word of God may see and shew vs a little corruption but God will find 7000. times more then they can find Dauid was priuie to his owne heart as much as any man and yet he could not see all the sinnes that lurked there and therfore he prayeth against his secret faultes And if our hearts condemne vs sayth Saint Iohn God is greater then our hearts and knoweth all things Therfore when by the light of the word of God shining in our hearts we see more corruption in our selues then we did before let vs thanke God and repent of it for to that end doth the Lord hold forth that candle to discouer vnto vs our hidden corruption and to draw vs to repentance and not to stay there neither but pray against more that we know not of by reason of our ignorance negligence and not to thinke ourselues well when we haue repented that which we know Secondly seeing as this knowledge is conueyed vnto vs of Gods mercie and fauour by the right deuiding of the word of God let vs learne so to take it and embrace it as a mercie and fauour of God who doth thus seeke vs out when we loose ourselues And whosoeuer would be throughly well acquainted with his owne heart let him be a diligent searcher of it by the continuall reading of the Scriptures hearing of Sermons and dayly meditation in that which he readeth and heareth for want wherof the wicked blind Atheists and Epicures and other profane persons which care not for the word of God know no more the deceipt of sinne nor the corruption of their hearts then the bruite beast doth but glorie and reioyce in that which is their vtter shame and how can they repent them of that which they glorie in and that is the leud things of their hearts which for want of the heauenly light they cannot discerne And this is that which Salomon meaneth when he saith the wicked shall die for want of instruction and go astray through his great folly And as for their owne naturall light it is in comparison but meere darknesse and a false light that like a Drapers shop light doth deceiue men with false colours And further let no man be offended with the minister of God who doth but hold forth the glasse which doth shew vnto them the spottes and deformities of their soules Nay rather let vs accompt him the best teacher that commeth nearest our consciences and that a good Sermon that rippetth and tumbleth vp all our hearts And if we go from a Sermon which doth not trouble vs and like a purgation worke strongly in discouering and disturbing our hearts and the sinnes that lurke there then let vs thinke that either we haue dead hard harts or else that the speaker wanted either will skill or courage or that his weapons had no edge and his phisicke no strength But many in steed of making this vse of it do presently thinke that some body hath told the Preacher some tales of them as the proude men of Ierusalem sayd that Ieremy spake as Baruch the son of Neriah had prouoked him against them and do maruel how he came to the knowledge of their thoughts and of their wordes which in secret they haue vttered as the King of Aram maruelled who disclosed his secrets to the King of Israel Now Elisha hauing the spirite of prophesie was able to do it and did it so likewise the Ministers of Christ hauing the light of the word with the direction and power of the Spirit of God can in some measure also disclose vnto vs when we heare them the secrets of our hearts and that we should be out of all doubt for this matter the Apostle telleth vs plainely that this is the powerfull working of the word of God Which sayth he is liuely and mightie in operation and sharper then any two edged sword and entreth through euen to the deuiding asunder of the soule and the spirite and of the ioyntes and of the marrow and is a discerner of the thoughts and intents of the heart Then as for God himselfe in the next verse he sayth That all things are naked and open vnto his eyes And so much for this first point namely the power of the word of GOD which telleth vs what is in Belials heart Now it will be time to see what remedie may be had against those leud things that breede in the heart whereby we may approue our selues in the sight of God such as need not feare that sudden and irrecouerable vengeance which is to fall vppon the man of Belial And surely whither shall we go for a remedy but vnto him that hath told vs the state of our harts and that is to God himself who doth not only by his word tell vs what we are but also what we ought to be and by what meanes we may be as we should be That which Dauid appointed to redresse the young mans wayes is the onely meane both for young and olde to reforme themselues by and that is the word of God That which discerneth and sheweth vs the diseases of our harts is that which also prescribeth a remedy against the same but the word of God hath shewed vs that leud things are in the heart therefore the word of God also will shew vs how to reforme the heart and is like a skilfull Phisition who both sheweth the disease and the remedy Now the meanes which are prescribed in the word are of two sorts either Restoratiue in regard of the time past or Preseruatiue in regard of the time to come and both of God which the holy Prophet Dauid acknowledgeth when he sayth My soule prayse thou the Lord which forgiueth thee all thy sins and healeth all thine infirmities And the same doth Ieremy also confesse when he saith Heale me ô Lord and I shall be whole saue me and I shall be saued for thou art my praise For the time past forgiuenesse is to be had for the time to come deliuerance from euill To obtaine forgiuenesse of our leudnesse and wickednesse past two things are requisite Repentance and prayer So much doth the words of Peter to Simon Magus import Repent thee of this thy wickednesse saith he pray God that if it be possible the thought of thy hart may be forgiuē thee So our Sauiour Christ also taught vs in that prayer which we therfore call the Lords prayer Forgiue vs our trespasses and deliuer vs from euill That our

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

Luk. 1.29 Gen. 25.33 Heb. 12.16 Of almes Musc. Mar. 12.42 Pro. 22.2 Mal. 2.15 Mar. 14.6.7 Gen. 29.20 To whom we must giue Luk. 6.30 Gal. 6.10 Gen. 45.22 23. Ios. 9. Why this text is called the Anatomy of Belial The parts of this Anatmomy Iudg. 19. v●lt 3. Points To what end this Anatomy tendeth Not for pollicy Rom. 15.4 Nor to gaze at But to know him auoide him Belial in like a runagate Act. 13. What entertainmēt and friendship Belial hath in all places Vertue and godlinesse can neuer get good seruice nor good mariage Gods warrant for the attaching of Belial What actions come against Belial and at whose sute 1 King 3. vlt. How Belial is descried by the godly wise A strong argument 2 Point A point of ingratitude and an abuse of Gods mercie to out-face the truth To take the notes that God hath giuen is not to iudge but to pronounce the iudgement of God Christs wordes Iudge not how they are abused by the wicked The impudency of the couetous man Of the proud mā Of the incontinent person The wicked are patrons one to another Howe Christs words in Mat. 7.1 are to be vnderstood 1. Cor. 10. 1 Cor. 11. Phil. 1.9 Deut. 1. Cor. 2.14 They that cry out you must not iudge are most rash themselues in iudging of others The iudgemēt which wicked mē giue of the godly and of others is peruerse peposterous Esa. 5.20 Pro. 17.15 Pro. 24.24 Mat. 7. Rom. 1. We may iudge who is for the present a wicked man but not who is a reprobate A similitude of a Iury. Cases rare and extraordinary Iohn 6. The third point of the coherence of this text with the rest of the Chapter Doct. Gods fanne doth find out all Luk. 11.45 Some look to be dispensed with for their sins Partiality is to be found in the world but not in the word No man can escape the power and censure of the word Luk. 12.3 The vse of this point I. King 18. The minister doth but hold forth the glasse that sheweth vs our spots Ier. 43.3 Ioh. 4. Great sins and small sinnes are knit together The lawes of the Popish church are like the Spiders web Many professours are zealous against smaller offences in others and dispēce with foule abuses in themselues Our force is to be bent against the least sinnes aswell as the greatest Of the names of Belial The meaning of this phrase the man of Belial among the Hebrewes A dissolute and loose man Deut. 13.13 Iudg. 19.22 1. Sam 2.12 2. Sa. 16.7 2. Cor. 6.15 Exo. 32.9 Psal. 2.2.3 Luke 19.27 Psal. 12.4 His names set forth his nature 1. Sam. 25. Belial hath as many names as the diuell 1 1 Accusers Apoc. 12.10 2 2 Enemies Iob. 1.7 3 3 Cōpassers Mat. 23.15 Luke 22.31 4 4 Sifters Gen. 3.13 5 5 Deceiuers 2. Tim. 3.13 6 6 Serpents Psal. 58 4. 7 7 Foxes Cant. 2.15 Psal. 91.3 8 8 Hunters 1. Sa. 24.12 9 9 Dragons Psal. 44.19 1. Pet. 5.8 10 10 Lions Psal. 54.4 11 11 Louers of darknesse Iohn 3.19 Eph. 4.18 Ioh. 8.44 12 12 Lyers Psal. 52.3 Mar. 5.9 13 13 Legion A marke of the Popes Church Phil. 3.19 There is no concord betweene Christ and Belial The contrarietie betweene Belial and Christ. Gen. 27. A description of Belials loue Pro. 5. A double vse of the former doctrine 1. It bewraieth a Popish slaunder Papists are men of Belial Of the wicked liues of their Popes Popish doctrine fit to make men of Belial The 2. vse to teach Christians mortification and obedience Mat. 11.29 Mat. 20.20 Many think to haue heauen for the asking without any more adoe Mat. 19.22 1. King 3. Of such as keepe the sabbath to the halfes They are like 1. The harlot that wold haue the child deuided 1. King 18. 2. The idol Baal that could not heare What it is to put on the yoke of Christ. It is a great honour to pledge Christ in his sufferings Christs lawes Psal. 119.9 Mat. 5.29 Pro. 23.2 As hard to forgo our sinnes as our liues Mat. 11.26 How Christs yoke is made easie Pro. 8.9 Christs burden is a benefite and no burden It is not inough to defie Poperie Mat. 5. 1. Thes. 1.9 Many forsake Papists and ioyne with Atheists Why mortification is called a waining of the soule How to waine the soule Psal. 73.24 Pro. 1.27.28 29.30 The fearefull estate of Libertines Verse 31. Ro. 1.28 Luk. 19.27 Psal. 115. The practise of Gods children Psal. 40. The comfort of Gods children at the houre of death Of the 2. name of the man of Belial What is prophanenesse Profane vanitie and wickednes is called now adaies finenesse of wit One may be a bad man that doth hurt no bodie Honestie is double ciuill and religious Religious honest mē giue God his due Act. 28. Prou. 23. Who is a good man indeed What maner of persons we must chuse to cōuerse withall Vain company will draw men from God The difference between Adam Ish. Vaine Belial is viler then thē earth The strength of the wicked is wholy emploied in euill 1. Cor. 16.13 Of Belials actions 1 1 Of his speeches 1. Sam. 25. A man is that which he is for the most part Psal. 45.1 The toung was giuen to set forth none but good matters Iob. And chiefly the glorie of God The toung compared to a penne for three causes And to the pen of a swift writer for three causes 1. 2. 3. Ephes. 4.29 c. The toung is giuen to build vp others in goodnesse The hurt that commeth by corrupt speeches 1. Cor. 15 The vaine perswasion of prophane persons The corruption of good manners is the generation of euil māners in others Euill words are hurtfull al●o to our selues and signes of much euill in the hart A wrathfull heart is the diuels lodg Act. 20.28 Naturall corruption doth not domineere in the regenerate What it is for corrupt communication to proceede out of the mouth Iam. 3.3.4 Two similitudes 1 1 Of a bit in a horse mouth 2 2 Of a rudder in a shippe Pro. 17.27 The application of the former doctrine A description of Belials toung Psal. 73.8 Eze. 33.31 Rom. 1.29 A peruerse mouth a note of one that feareth not God Mat. 12. Psal. 37.30 He that cannot speake well cannot do well Two sorts reproued by the former doctrine Psal. 12.3.4 2. Sort. Peruerse disputers Pro. 26.18.19 Sober disputations tending to edification are cōmendable Walketh Cōtinuāce in frowardnes is a difference betweene the godly and-the wicked Ia. 3.2 Psal. 51. Psal. 39. The wicked delight in speaking of the frailties of the godly to iustifie themselues The comfort of the godly after their fals Rom. 6. The custome of sinne is dangerous Similitudes Custome and vse maketh vncomely fashions seeme comely How hard a thing it is to leaue that which one hath bene accustomed vnto Ier. 13. In nature impossible Custome taketh away the feeling of sinne How an