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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

these you may call officious hypocrites Some seeme more forward then others in the outward profession of the Gospell that vnder the colour thereof they may the more freely giue them selues to their pleasures and euery new-fangled fashion that is daily inuented these you may call if you will hypocrites of the fashion Some are as the companie they come vnto and as Pedlers with their packes haue accesse to mens gates to get money so these with their tales of euery man get accesse to most mens tables where they buy and sell at their pleasures they care not whome and all for a meales meate these you may call if you will pedling hypocrites or Protestents for the pot and the spit There be diuerse others which if time would tarrie I wold decipher vnto you as the daintie eared hypocrite called Noli me tangere who will professe Christ crucified but cannot abide to haue Christ crucifie his sinnes and the brazen-faced hypocrite who in secret will say any thing and in publike will deny the same againe But here are enough and too many to act a play that shall please the world the flesh and the Diuell Now what is the religion of all these I pray you or to speake the truth of most men now adaies but hypocrisie that is to say a very play which euery one studieth to act as artificially as he can vpon the tickle Stage of this vaine world to winne thereby credite and commoditie amongst men being before God nothing lesse then that which they seem to be vnto men Now all these hypocrites or players may be deuided into two sorts or companies First such as make a counterfeit profession of religion Secondly such as make a counterfeit practise of that which they professe And both these companies of hypocrites are either publike or priuate Publike are those which play their parts in the Church or in the Commonwealth and they are also of two sorts such as abuse their office and authoritie which are publike or such as abuse the publike assemblies and exercises of religion seeming there to be that which they are not Priuate hypocrites are such as play the counterfets in housholds or otherwise In housholds and families there is much hypocrisie that is many a play plaied by diuerse actors both comically nnd tragically that is in sport and in earnest The actors in these plaies be sometime the husband sometime the wife sometime the maister sometime the seruants sometime the parents sometime the children and sometime all together as hereafter more at large we shall see As in housholds so elsewhere is much priuate hypocrisie raigning as in shoppes amongst buyers and sellers and elsewhere betweene partie and partie making contracts and bargaines with great protestations of loue and kindnesse and all to deceiue Some thinke none may be tearmed hypocrites but such as haue bene forward and zealous professors of the Gospell in shew but they are deceiued Indeed whosoeuer is a professor of Christianitie and denyeth the power thereof is an hypocrite But of professors there are two sortes some are very forward and some are not so forward some are zealous and make a great shew some are not so zealous nor so much in shew yet all professors of Christs Gospell Whosoeuer hath giuen his name to Christ in baptisme and is a partaker of the Lords table is a professor of the name of Christ but if in their liues they serue Sathan they are but hypocrites But it will be replied that such as neuer made any shew of religion canot be counted hypocrites because hypocrisie is a counterfetting or dissembling in religion It is true indeed but what count you religion or what is it to make a shew of religion Is it onely to be a diligent hearer of Sermons or a daily frequenter of the temple or to talk much of the Scripture or to reason well in matters of Diuinitie or to vse praier and singing of Psalmes and catechizing in the familie or to keepe company with godly persons or to speake against vnlawfull swearing and prophaning the Sabbath or to defie idolatrie and superstition c. Surely he that doth all these maketh a good shew of religion and if he doth them not to God as well as to men he is a grosse hypocrite But what then Is this all religion Indeed many thinke so and deceiue themselues But whosoeuer maketh a shew of any religious duties maketh a shew of religion And we know that all the duties required in both the tables of the Commaundements are religious duties being performed by way of obedience to God as they ought to be And if they be not so performed they are then done but to the halfes that is to men but not to God Now that religion consisteth aswell in the duties of the second table which concerne our neighbor as in the duties of the first which concerne Gods worship it is euident by the testimonie of S. Iames. Pure religion and vndefiled before God euen the father is to visite the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world that is to helpe those that haue no meanes to helpe themselues He doth not exclude the duties of the first table which concerne the immediate worship of God but sheweth that all that without the other is vaine as he saith plainely in the verse before If any man among you seemeth religious and refraineth not his toung meaning from backbiting lying slaundering and maliciousnesse and filthie talking against which he inueigheth in the 21. verse this mans religion is vaine Now many ciuill honest men being baptized and admitted to the Lords table and coming at times appointed to the holy exercises of Gods worship may in some good measure keepe the duties of the second table and yet not be very forward obseruers of the first table paying man his due and being slacke inongh to giue God his due Now these I say if they keepe the second table that is pay euery man his owne honour their superiors and liue chastly and orderly and seeke to preserue life and keepe hospitality for the poore and helpe their neighbour to his right and beare true witnesse they do also make a good shew of religion but if they do these things but to be seene and commended of men they are but hypocrites that is counterfeits before God Againe if they stand more precisely vpon one thing that God hath commaunded then vpon another it is a signe that their hearts are not vpright with God for if they were vpright they would aswell regard his commaundement for one thing as for another or else they are hypocrites and dissemblers to pretend obedience to Gods commaundements when they meane nothing lesse But it will be obiected againe that the duties of the second table may be performed in some sort euen by a meere ciuill or naturall man that knoweth not God as amongst the heathen be many such nor make any shew of religion

at all or else where is the common distinction of ciuility and religion Of ciuill actions and religious actions The answer is easie and to stand long vpon such a point were but to trifle away the time We speake now of Christians in name and profession at the least and not of the heathen and euery one that professeth himselfe a Christian professeth also the workes of Christianitie in shew at the least which are as hath bene shewed the workes of the second table aswell as of the first which selfe same works may be done both ciuilly and religiously too and so one and the same man in one and the same action may shew himselfe both a ciuill honest man and a religious honest man As for example the law of the Prince commaundeth me to pay my debts to helpe my neighbour to releeue the poore c. As a subiect owing obedience to my prince I do these things and therein I do the part of a ciuill man because I obey vnto ciuill authoritie But if in doing of the same things I haue an eye vnto God who commaundeth the same things and do them in his feare and of loue vnto his Maiestie then do I the same things both religiously ciuilly too As for the heathen or heathenish professors of the Gospell if they do obey ciuill authoritie for feare or for vaineglorie or for any other end then the loue of their neighbour which also must flow out of the loue of God as being the end of the law they also play the hypocrites because they seeme to loue their neighbour when they onely loue themselues And to make all this more full and plaine which hath bene said let vs heare what our Sauiour Christ saith to the matter who is the best expositor of his owne mind In the 23. of Matthew he pronounceth wo eight or nine times against the Scribes and Pharisees for diuerse kinds of hypocrisie or diuerse seuerall counterfeit parts which they played all which were not in matters of religion most were but not all First in the thirteenth verse he saith Wo vnto you Scribes and Pharisees hypocrites because yee shut vp the kingdome of heauen before men for ye your selues goe not in neither suffer ye them that would enter to come in There is one kind of hypocrisie his meaning is that they had one deuice or other still to keepe men from the hearing of Christs preaching which was the verie kingdome of Gods grace and the meane to bring them to the kingdom of glorie and for that matter they had diuerse pretences but because the thing they aymed at was to keepe men from hearing of the Gospell preached therefore Christ calleth them hypocrites When I consider well of that place of Scripture it maketh me remember such Church officers as neuer go foorth to cause men to come to Church but when the Sermon is readie to beginne which they neither care perhaps to heare themselues nor would by their goodwils that others should heare Now because the preaching of the word is the kingdome of Gods grace and the meanes to bring men to the kingdome of glorie let them take heede of Christs wo because they shut vp the kingdome of heauen before men for they themselues go not in neither suffer they them to enter that wold come in and all vnder pretence of executing their office in causing men to come to Church Oh cunning diuell that vnder pretence of bringing men to church can keepe men from that which should let them into the kingdome of heauen that is from hearing the word preached In the 14. verse our Sauiour Christ pronounceth wo vnto the same persons for another kind of hypocrisie and that is this Vnder colour of long prayer they deuoured widows houses for which they were to receiue the greater damnation Here is religious hypocrisie condemned that is vnder shew of any religious dutie to practise mischiefe Some abuse long prayer some short prayer some read prayer some weekely prayer to couer their malice and to make the world beleeue they are deuout persons Let such as do so take heede for Christs sentence is already gone foorth against such they shall receiue the greater damnation In the 15. verse he sayth they playd the hypocrites another way and that was in taking great paines to make men of their painted profession and then to nusle them vp in al kind of grosse hypocrisie and wickednesse to which end they would compasse sea and land and vse all kinds of forcible perswasions pretending their soules health c. Of this sort are all Iesuits and Seminary Priestes which in like manner go from place to place to withdraw men from their right faith to God and true allegiance to their Prince and to reconcile them vnto the Church of Rome In the 16. verse he noteth another grosse hypocrisie and that is to make a conscience of swearing by one thing and no conscience of swearing by another as to sweare by the Temple was with them no sinne but to sweare by the gold of the Temple that was a great sinne And to sweare by the Altar was nothing but to sweare by the offering vpon the Altar that was a great sinne Such hypocrites are they that make it no matter of offence to sweare at euerie word by the holy and dreadfull name of God so they sweare not by that precious bloud which he shed or the wounds which he receiued or some part of his most sacred person And to sweare by the creatures of God as by the light by the fire by their siluer by the bread or other things which God made as also by their faith and troth is no sinne so long as they sweare not by God himselfe But marke what our Sauiour Christ saith vnto all such In the 17. verse he saith thus Ye foolish and blind to shew that there are foolish and blind hypocrites which euer through ignorance and folly commit hypocrisie Whether is greater saith he the gold or the temple that sanctifieth the gold the offering or the Altar that sanctifieth the offering whosoeuer therefore sweareth by the Altar sweareth by it and by all things thereon And whosoeuer sweareth by the temple sweareth by it and by him that dwelleth therein And he that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon And euen so by Christs reason he that sweareth by the light or any other creature sweareth by it and by him that made the same and ruleth the same and he that sweareth by his faith or troth sweareth by it and by God from whom is faith and troth be deriued and on whom they be grounded But to proceed In the 23. verse the Lords Iesus taxeth thē for another kind of hypocrisie that is this They tithe mint and annise and cummin and leaue the weightie matters of the law as iudgement mercy and fidelity This he calleth straining of a gnat and swallowing of a

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

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