TEN SERMONS UPON THE FIRST, SECOND, THIRD and fourth verses of the sixth of Matthew. Containing diverse necessary and profitable Treatises, viz. 

A preservative against the poison of vainglory, in the 1. & 2.  
The reward of sincerity, in the 3.  
The uncasing of the hypocrite, in the 4.5. and 6.  
The reward of hypocrisy, in the 7. and 8.  
An admonition to lefthanded Christians, in the 9 and 10.   Whereunto is annexed another Treatise called the ANATOMY OF BELIAL: Set forth in ten Sermons upon the 12.13.14. and 15. verses of the 6. Chapter of the proverbs of Solomon.  
Imprinted at London by Richard Field for Thomas man.. 1602.   

TO THE RIGHT WORSHIPFUL, RODULPH WARCUP ESQUIRE, AND ONE OF THE JUSTICES FOR THE PEACE IN OXfordshire, W. B. wisheth all prosperity in this life, and true felicity in the life to come.  
RIGHT worshipful, musing with myself, where to find a fit patron for these poor Sermons, you coming to my mind, I resolved to go no further for that matter, as not knowing indeed where to better myself. For things spiritual I know you to be of holy Isaaks diet, who longed not so much for curious and dainty meat, as for savoury meat. In regard of human variety, and carnal curiosity, you shall not find them very dainty or rare: yet in regard of the spiritual simplicity, and plainness which I have endeavoured to show therein, I hope they will not be altogether unsavoury and distasteful. The doctrines therein handled I presume you will grant to be most necessary for these times. For first, though through the abundant light of the Gospel, many are both alured and enforced to speak & do more good things, than they could do in the times of darkness & ignorance: yet considering the subtlety of Satan, & the corruption of our nature, we have need to stand upon our guard: for when he cannot make us desist from holy actions, yet he will then use all his art and skill to poison our affections with the stain of vainglory. And such is the proneness of our corrupt nature to be tainted therewith, that neither touchwood, or gunpowder are more capable of fire, than our nature is of that poison of vainglory & hypocrisy. Again, sincerity and plain dealing be had in so little regard, that of most they be despised, no less than the high way to beggary and misery: and on the otherside, that Machivilean principle we know is too well maintained, Qui nescit dissiumulare nescit vivere, no dissembling no trading. And further, most men, yea even the better sort, are as untoward to good works, as they that do all with the left hand, consulting still with flesh and blood, and calling their worst affections to counsel. Now seeing these things are so, what could I propound more necessary, than this preservative against the foresaid poison? and what more needful to be set forth, than the commendations of sincerity, taken from her beauty, from her riches, and inestimable reward? And knowing you to be so sincere a friend to sincerity itself, and so unfeigned an enemy to feigned hypocrisy, and glozing vainglory, as you are, what could I present unto your Worship, more suiting with your so Christian and sanctified affections, than these poor Treatises of sincerity and hypocrisy?  
As for the second part of this book, it containeth (as the title showeth) An anatomy of the man of Belial, and vain man, who living only (as the saying goeth) by the fineness of their wits) are more unprofitable than the smoke, and (for any religion or goodness to Godward) scarce worth the ground they tread upon. Yet the only men with most men now adays, who being very witty and expert to exalt vanity, are very highly exalted themselves: but it is only of such as are as vain as themselves. Here you shall see Belial set forth by his names, by his gestures, by his speeches, by his imaginations and by his contentions. By his names you shall at first see his nature: By his gestures you shall perceive his dexterity in teaching, and his facility in learning of evil: By his evil imaginations, and lewd affections, you shall see that his heart is not so secret but it may be and willbe discovered well enough. But by his delight in contentions, and his manner of contending, you shall easily discern his turbulent spirit, and soon judge of what house he cometh: And by his fearful doom that is awarded him, it will be no hard matter to perceive how well he may be spared, and how ill the Church of Christ will thrive where the lawless libertine is suffered to harbour. But by all together, who (but the wilful blind) will not see and confess, what a monstrous monster the carnal gospeler, or libertine Protestant is? & what days we are now fallen into, wherein so much liberty to evil is so freely on all sides both given and taken, to the great endangering of the whole body both of Church and commonwealth? To you these Treatises I do offer in a double respect. First, to testify my thankful mind for so many Christian kindnesses, and religious favours, which to my great comfort, and encouragement in my poor Ministry I have received from your hands. And next, for that by reason of that place which in your country you hold, you have right good experience of these things. For you that are to judge (as long you have, & daily you do) between party and party, between plea and plea, cannot choose but be acquainted with all sorts of men: who in their turns have all of them played and do daily play their parts before you: yet as Solomon (by the wisdom of God which was with him that he might govern well) could discern the true mother from the false: so can you by the same wisdom easily discern a counterfeit from one of a sincere and simple heart, though with jeroboams wife he disguise himself never so much. And as all men did then fear and reverence that renowned king, because they saw the Lord with him to do justice and judgement: so I know nothing that hath so much advanced, your name and credit in your country, and caused the sweet savour thereof to spread itself like a precious ointment, both far and near, and round about you, but that all men do evidently see (besides your love of learning, and travel for the same) that God is with you to do justice and judgement, to relieve the poor and distressed, to encourage the virtuous and well disposed: but especially to heal the breaches of the commonwealth, and to bind those fast together with the bond of godly unity, which by unkind jars and contentions have been likely for ever to have been disjoined, distracted and dismembered in mind and affection the one from the other. Blessed are the peace makers, saith our blessed Saviour & Prince of peace. And who doth not see how abundantly God hath blessed you? whose heart he hath inclined, and whose travels he hath employed, and still doth employ (for the greatest part of your time) in so blessed a work? Without all suspicion of flattery be it spoken, unto the praise of God, and the comfort of your soul in the day of the Lord: your readiness to do good unto all, your Zeal in religion, your felicity in composing of controversies, in planting of peace, and in quenching of strifes, and that to the contentment of all parties, doth not a little rejoice the hearts of all that are round about you, and shall minister no small occasion to their posterity that is to come, to commend the same to the everlasting praise of God, and your never dying fame. It was Paul's rejoicing, that the care of all the Churches being laid upon him, yet he through God's power fainted not under his burden. And surely you may well say, the care both of Church and commonwealth about you lieth upon you: but yet God doth enable you to undergo that care. Yea, from what parts almost do they not repair unto you (as unto the common Physician of the commonwealths diseases, and the stay of the country, and most blessed instrument of every man's peace and welfare, when any of their matters are otherwise like to languish and fall to the ground? When it was first reported that you should be employed in Embassage for her Majesty into France, although it could not be denied but that your employment that way might, yea and in all likelihoods would (through the blessing of God) have proved very beneficial to the Church of God in both nations, yet it grew very disputable among some, whether your presence there or at home in your own country, had been the more necessary. And so fast hath God united unto you the hearts & affections of the poor commons about you: yea and of all sorts, that as unwillingly they would have parted with you, if the choice had been in them, as the young infant forbeareth the presence of the kind and tender mother. I speak not this to the prejudice of any: neither is there any such cause, for thanks be to God you cannot in this respect say (as sometime Eliah said of himself) that the Lord hath left you alone: but I speak it to your comfort and encouragement, wheresoever you shall be employed, whether in foreign business or domestical affairs. For though you cannot want your crosses more than other of God's dear children, who both abroad and at home, do by daily experience find that virtutis est invidia comes, and that they are envied of the malignant no less for their virtues, than jacob was hated of Esaw because of the blessing, yet cannot that gracious aspect of God's loving countenance, & favourable blessing, which have hitherto continually seconded all your godly endeavours, but be tanquam arrha, as an undoubted pledge and testimony unto you, that whither soever you shall be lawfully called forth, to do him service in serving your Prince and country, he will not leave you to yourself, nor to the malice of the envious: but will on the contrary stand by you and hedge you in with grace and mercy, wherewith you shall be defended as with a shield. And as he hath promised to honour those that honour him, so shall you assuredly find for ever, as you have hitherto done, the truth of that promise in due time performed unto you. Therefore go on still like yourself, as a faithful friend to truth and sincerity, and an unfeigned enemy to the man of Belial, and vain man, whose counterfeit dealings shall vanish as the smoke against the wind: and the God of heaven prosper you in your goings. And now, no whit doubting of your willingness to peruse these Treatises, nor of your readiness to construe all things in the best part, and to make your best use of them, to the glory of God, the good of his Church, the comfort of your soul, and benefit of your country: I humbly commend both yourself, and them to the blessing of God. From my study this 8. of February.  
Your worships in all good affection, W. BURTON.   

THE I. SERMON.  MATH. 6.1.2.3.4. 
Take heed that ye give not your alms before men to be seen of them, or else you shall have no reward of your father which is in heaven. Therefore when thou givest thine alms thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the Synagogues, and in the streets to be praised of men: verily I say unto you, they have their reward. But when thou dost thine alms, let not thy left hand know what thy right hand doth. That thine alms may be in secret, and thy father that seeth in secret will reward thee openly.  
THE drift of our Saviour Christ both in this Chapter, and in the Chapter following, is all one with that which he had in the former. Namely, to teach his followers, that if they would enter into the kingdom of heaven, it is necessary that their righteousness do exceed the righteousness of the Scribes and Pharisees: only with this difference. In the former he confuteth the doctrine of the Scribes and Pharisees, and in these two he noteth and condemneth their life and hypocrisy. From which observation two things are to be noted. First, that above all things the Church must be purged from false doctrine. For if the doctrine be not whole and sound, it cannot be that the life should be ordered aright, for the doctrine of the Church is the rule of men's lives, if the rule be crooked, then must men's lives be crooked also. Secondly, if the doctrine be refined and thoroughly purged, yet is it not sufficient to the true study of righteousness, unless also the life be rightly instituted, and purged too, and especially from hypocrisy. For if the Carpenter have never so strait a rule, yet if he wear it always at his back, and do not thereby square out his work, the building will go but crookedly forward. And in like manner, if Christian builders have never so good Preachers amongst them, and the doctrine that is taught by them never so sound, yet if they cast the word behind them, and hate to be reform by the same, what else are they like unto, but unto the foolish Carpenter, that put his rule at his back, and worketh altogether at adventure, to the spoiling of the whole building, and undoing of himself, with shame enough of all that behold him?  Take heed, etc. 
The parts of this admonition are two, negative, and affirmative. In the first part we are admonished what to avoid in giving of our alms▪ In the second part we are showed what to do. Concerning the thing that is to be avoided note we three things. First what it is. Secondly, how to avoid it. Thirdly, the reason why it must be avoided. For the first, the thing that is to be shunned in giving of alms is vainglory, and that hath two parts. First, inward desire of the same. Next an outward show of it. The first is the root, the second is the leaves and the branches. The first is the mother, the second is the daughter. The first is the poison, the other is the sign thereof, or the breaking out: The first is the fountain, the second is the stream. The first is the coal, the second is the flame. The first is the cause, the second is the effect of the same. The first is the thief, 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 sins venial, as the Papists say, but both the first and the second, the mother and the daughter, without faith and repentance are sins eternally mortal. And therefore our Saviour Christ saith here. Take heed of them: as if they were some dangerous enemies to the soul.  
The first thing therefore to be taken heed of, is all inward desire of vainglory, or worldly praise, and that is forbidden in the first verse, where our Saviour saith, Give not to be seen of men, that is: with an intent, purpose, or desire that men should see thee and commend thee for it. 
Mat. 5.16.  Public giving is not forbidden, for Christ saith, Let your lights shine before men, that they may see, etc. But vainglorious giving in public is forbidden, and therefore he doth not simply say, Do not your alms before men, but addeth, to be seen 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 works, and glorify you, but that they seeing your good works may glorify God, your heavenly father, who worketh both the will and the deed. So then we see that it is not simply evil to do good works in the view of men, nay rather it is good so to do, to glorify God, and encourage others. God is much glorified, when his children walk like their father, being merciful as their heavenly father is merciful, though not in that degree of mercy, yet in mercy of the like nature, heavenly, bountiful, free, and harmless. By the death of Christ he was known to be the natural son of God, and by the good life of Christians aswell as by their death, it may be known that they are the adopted sons of God. For when Christ died there was a strange alteration of nature, the earth did shake, the powers of heaven lost their power, the graves opened, the dead arose; there was darkness upon the face of the earth, as if day had been turn into night, which when men saw they confessed: yea the very enemies of Christ himself confessed to the glory of the divine power, saying, doubtless this was the son of God. So when Christians die to the world and live unto God, when they by the power of God's spirit, do crucify sin and quicken righteousness, 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 glory, and their former glory is their shame, their dead affections are raised up, the devowring graves of their hard hearts being opened, and now they speak, and do, and study otherwise then they did, and not like other men. In a word as Christ's death was not like other men's death, so Christian's lives are not like other men's lives. Christ's funerals were solemnized by the Sun and the Moon, by the powers of heaven, by the graves 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 Sovereign) an utter dissolution of themselves and all nature. These things were not looked for in the world, nor regarded at worldly men's funerals, yea such as beseem not the Princes of the nations: so Christians lives and deaths too are solemnized and graced with the ornaments of the spirit, and the joy of heavenly Angels, with the fruits of righteousness, & the applause of the godly, things not regarded of the wicked, nor beseeming the hellhounds of this world: But doubtless when men see these lights, they must needs glorify God, and say God hath done great things for them, and when the wicked themselves see such an alteration in them as they may stand a far off, and wonder at, but never attain unto, they must be enforced spite of their hearts to give God the glory, as Achan did, saying, this is the truth, and so it was, and as the jews did, doubtless these were good men, the sons and daughters of God. A man may by their behaviour know of whose bringing up they were, by their habit and spiritual attire, a man may discern them to be the Citizens of the heavenly jerusalem. Blessed be God, in so much as they must go a little farther with the wicked in the book of Wisdom: and say, we are fools and they are wise, howsoever we counted their life madness before: we are they that played the madmen, and have wearied ourselves in the ways of unrighteousness. And with Balam: Oh that we might die the death of the righteous, and that our last end might be like unto theirs. And thus we see how for the glorifying of God in this life, it is necessary for Christians to exercise works of mercy, as giving of alms, and other good works appointed of God in his word, even 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 painful 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 under his charge, fruitful in good works aswell as in good words. For than shall he see the fruit of his labours, when after his labour he seeth them fruitful in all manner of good works: and on the other side, when they receive the word in vain, he may fear that he hath laboured in vain, in vain I say as touching their conversion, though not simply in vain otherwise, for the word of God is never preached in vain, whether men believe it or no, hear it or no, being ever either a savour of life to life, or of death unto death: and coming as the rain which never returneth in vain, but either watereth the earth, or drowneth it: and maketh the ground to bring forth either corn or cockle, sweet flowers or stinking weeds, whereof the one shall be preserved, and the other rooted up, and cast out upon the dunghill. The husbandman is encouraged to follow his husbandry when his vines are fruitful, and his harvests plentiful, growing timely, ripening kindly, & yielding abundantly: and no less is God's husbandman the minister of the word encouraged by the timely growing, kindly ripening, and plentiful yielding of his charge the Lords husbandry, after he hath taken pains amongst them. The shepherd loveth not only to hear his flock bleat like sheep, and go to the green pastures, but also when time cometh he expecteth their fleece for his gain, and their young for the increase of his flock. So the shepherds of our souls love more to see the flock of Christ yield their love, to the encouragement of their shepherds, and the increase of good works, for the enlarging of the flock of Christ, then only to hear them speak and ●alke like Christians. It was an encouragement to Paul to travel in birth among the Galathians, when he was in hope to bring them forth unto Christ, or to beget Christ in their hearts. What had that blessed Apostle to boast of when he came at Macedonia, but of the zeal of the Corinthians? and when he came at Achaia, what joy was it unto him to report of the forwardness and liberality of the Macedonian Christians? 
2. Cor. 8.  Even so, no less comfort is it to godly Ministers still in places abroad to commend the zeal, and love, and knowledge, and patience, and godliness, and charity of their people at home: and the contrary to all these is as great a cross and discouragement, as the former is joyful, comfortable and encouraging.  
As the minister of Christ is encouraged by the lights, that is, the good works of Christians shining before men, so are other Christians also no less confirmed, and drawn forward to do the like. So the readiness of the Corinthians, 
2. Cor. 8.1, 2.  was a spur to the Macedonians, and Achaians, yea their zeal (saith the Apostle) provoked many to be zealous. Iron sharpeneth iron (saith Solomon) so the face of a friend sharpeneth a friend, 
Pro. 27.17.  that is, one man quickeneth another. One piece of wood being set on fire, and laid to another, doth also kindle the other: so one zealous Christian maketh other zealous, which were cold before. Examples are very forcible either to good or evil, for in the affections of men there is a certain unity and united league, so that when one is moved, another by the same is moved: like a chain of many links one within another, draw one and draw all: or like a clock which hath many wheels, which all stand still, until one be set a work; but if one be set a going, that will move his fellow, and his fellow will move his next fellow, and so one will move another, the greater the lesser, and the lesser in some place the greater, the lower the higher, until at the last the clock sound, and tell all the world thereof. And this spiritual moving of affection by the like affection, and drawing on of one action by another like, which the same affection embraceth, is effected by virtue of the communion of Saints, which we rather believe then express. Thus Nathaniel is drawn by Philip to see Christ, and Philip is drawn by Simon Peter, 
joh. 1.43.  and Simon by his brother Andrew. Thus the woman of Samaria being moved by Christ, moveth the best of her neighbours to come out and see Christ. And herein appeareth the unity of the Spirit, which the Apostle speaketh of Ephes. 4.3. and willeth Christians to hold and maintain with the bond of peace: for the Spirit of God is always one and the same, in all men, in all ages, and at all times; and look what it commendeth to one, it cometh to another, and what it persuadeth one unto, unto the same it persuadeth another. So that one man being moved by God's Spirit to show works of mercy, he doth it, his affection liking the same, commendeth them unto another, that man's affections also being ruled by the same Spirit, cannot choose but affect and entertain the same things, and so they go from one to another, and all being moved by one and the same spirit. And yet every one is moved by means, and in his several degree and measure, whether it be of faith, or charity, or patience, etc. David was a mean to make many zealous with him, in fetching home the Ark, and in other religious actions no doubt, 
Psal. 116 10.  but how? he first heareth the word, than he believeth, than he speaketh, than others hear him speaking, than they believe that which they hear from him, and then they affect that which they believe, and then they practise that which they affect, as all men do, whose hearts are where their treasure is, and their tongues are occupied about that which their hearts are set upon. To conclude therefore this point, seeing as the doing of good works before men, maketh much for the glorifying of God, and the encouraging and drawing on of others, both the godly Minister in his place, seeing some fruit of his labours, and also of other Christians, by the example of their brethren, and by virtue of the spirit, which uniteth their affections, let no man condemn the giving of alms, or exercise of other works of charity before men, but do them rather, but always, take heed (as our Saviour willeth) that ye give not your alms before men to be seen of men, that is, with a desire of praise, and vainglory.  
It is the affection that maketh or marreth all our actions, and is the thing that is more respected with the Lord, than the outward action itself be it never so good: 
Pro. 16.2.  Solomon is witness, for he saith: The Lord pondereth the spirits, that is: he considereth with what affections things be done. 
2. Cor 9.7.  And the Lord loveth not a giver but a cheerful giver. Now the gift is in the hand, but cheerfulness lodgeth in the heart, and appeareth in the countenance, which the Lord doth more respect than the gift. No one thing doth so soon, and so much poison all our actions as vainglory doth, a sin indeed that waiteth on the best, as it did upon S. Paul, who therefore had a messenger of Satan sent to buffet him, that is: he had a part unregenerate to humble him, lest he should be exalted above measure, by reason of those revelations which he had given him, 
2. Cor. 12.7.  to show that the best men are given to think well of themselves.  
How many do give and forgive to be seen of men? How many have Sermons and Dole at their burials only to be praised of men? How many hear the word, and daily frequent the exercises of religion, only to be seen of men? How many do lend and give their word vainegloriously, to be praised of men? How many do build aloft like Nimrods', even till Babel (that is to say, confusion) fall upon their heads, and only to get a name amongst men? How many have even confessed their faults and wept for their sins too, even to be seen of men? How many coming through Cathedral churches, kneel down by a pillar as though they prayed, only to be seen of men? And might not Osorius the Papist himself be as vainglorious as another, when he wrote a book, de contemnenda gloria, in contempt of vainglory? As many rufflers in the Church make most glorious Sermons in praise of mortification, and sanctification, when themselves are most vain. This humour waiteth upon us all, and maketh all that we do fruitless before God: and therefore in all our actions ought carefully to be prayed against, as we are taught by our Saviour himself, 
Psal. 115.  saying: hallowed be thy name Lord: and with David: Not unto us o Lord, not unto us, but to thy name let the praise be given: for to us belongeth nothing but shame of faces.  
This humour of vainglory doth steal craftily upon us, and doth subtly beguile us: therefore take heed of it saith Christ. It lurketh in the heart, as dregs in their vessel; if great heed be not taken it will rise up and mar the wine. It is like a fair spoken thief at the door, who if thou take not heed of him, will get in and spoil thee before thou be aware. It is like a heard of Players, who with their variety of bewitching vanities, do cause men willingly to be robbed of them. It is like a moth, that if thou take not heed of it, will breed in thy soul's garment and spoil it. It is like leaven, a little whereof will sour the whole lump of dough. It is like joab and judas, who kill when they kiss, and stab when they embrace. In a word, it is a disease that maketh many to die even laughing, and sometime depriveth them of their wits. Therefore take heed of it, saith Christ, it is a very dangerous evil: take heed you give not before men to be seen of men.  Therefore when thou givest thine alms, thou shalt not make a trumpet to be blown before thee, etc. 
As before our Saviour Christ forbiddeth all inward affectation of worldly praise, so here he condemneth all outward show of vainglory, and all ostentation of a vainglorious mind in giving of alms. According to which rule the Apostle saith: 
1. Thes. 5.22.  Abstain from all appearance of evil. Now this was in the Scribes and Pharisees very gross hypocrisy and palpable. For first, they must have their alms giving proclaimed by sound of trumpet. Secondly, not in any private place, but in the synagogues, the most public and notorious places that were.  
For their proclamation of the matter by sound of trumpet, they might pretend some excuse, and that reasonable in show too, as thereby to call the poor together: for hypocrites are never without their pretences and excuses. 
1. Sa. 15.21.  Saul he reserveth of the Amalekites beasts contrary to God's commandment, 
Gen. 3.10.  to offer sacrifice forsooth. Adam hideth himself, and pretendeth the cause to be his nakedness. 
joh. 12.5.6  judas grudgeth at the cost that was bestowed upon his Lord and master Christ: and to save his credit, pretendeth care for the poor. 
2. Sam. 15.7  Absalon intendeth treason, but pretendeth a vow made at Hebron. But pretences are no better than covers made of fig-leaves, which the Sun will soon dry, and the wind will quickly blow away.  
Whatsoever those hypocrites might seem to pretend for their trumpet, it would not serve their turn, neither before God, who knoweth the thoughts and intents of the heart long before they be conceived, nor yet before men, who by the light of common reason are able in some measure to descry hypocrisy, in that and the like action. And doubtless it could not be otherwise then an evident note of vainglory in them: for what needed they make any proclamation for the matter? had they not their Elders? had they not also their Deacons and overseers for the poor, that knew well who had need of alms? might they not inquire of them? or could they not trust them with their contribution? or if they must needs make it known to all the world, when they would deal their dole, had they no other way to publish it by, but by sound of trumpet? A bell might have been tolled, if they had any, or if they had none, a bill might have been set up, or a messenger might have been sent to the houses of the poor: yet none of these ways would serve the turn but a trumpet must be blown before them, whereby they might be honoured, and admired after a mere stately and princely manner. Whereby likewise they did sufficiently bewray their ambitious humour: and therein did they not a little forget themselves: for they knew by the law of Moses (which they had amongst them, and was read daily in their synagogues) that trumpets were not appointed to any such end or use, as they put them unto. For in the tenth of Numbers, from the second verse to the ninth, it is evident that trumpets were appointed only for the assembling of the congregation, and for the removing of the camp: the manner of using them is more at large there set forth, to which place I refer them that are desirous to know the same more fully. Again in other places of the Scripture, we shall see that they were used at the coronation of Princes, in managing of war, and solemnizing of Princely affairs, or business of State, and not otherwise: as when Solomon was proclaimed King at Gihen, 
1. Kin. 1.39.  they blew the trumpet, and cried, God save King Solomon. So likewise when Athaliah was deposed, and joash made King in her stead: 
2. Ki. 11.14.  it is said, that the King stood by a pillar in the house of God, as the manner was, and all the Princes and trumpeters by the King. And the Apostle commending the use of known tongues in the congregation, and condemning the contrary, useth a similitude of the trumpet in war, 
1. Cor. 14.8.  saying: that if the trumpet give an uncertain sound, who shall prepare himself to battle? By which both they might know, and we also may understand, that the trumpet is an instrument of state, and therefore not to be made common to every one, nor for every thing. There be certain ornaments and dignities, peculiarly belonging to certain persons, and in no wise to be made common unto all: as Coronets, chairs of State, cloth of State, garters of Honour, Trumpeters, Pages, Chariots, etc. Neither is it fit for every obscure Gentleman, neither is it seemly for every, or any base artificer, or man of trade and occupation, to ride in Coaches, to have Pages run by their horse side, nor to solemnize the marriages of themselves, or their sons and daughters with sound of trumpet, as if they were some Princes, or persons of State and high calling. It is too intolerable pride, and too manifest a note of Pharisaical ambition: whereby they (which do so) make themselves odious and ridiculous before God and all wise men. When the malicious jews saw Christ, in life and doctrine to excel other men, they blasphemously said in derogation of both: 
Mar. 6.3.  Is not this the carpenters son? But we (when we see such princely ornaments, and solemnities taken up amongst country clowns, or other inferior persons of base estate and mean calling) may well say in defacing of such insolent fools: 
jud. 9.15.  Is not this the Carpenter? and is not that the bramble, that hath so exalted himself above the trees of the forest? What would these persons do, and how would they be honoured, if their place, and authority, and birth, and wealth, did answer their humour? Nimrod never builded so high as they would build: Absalon had never so many men running before him as they would have: Nabuchadnezzar the King of pride, never strouted it so in his palace, as they would strut it. Dives was never so dainty in his diet, not so costly in his habit, nor so hard-hearted to Lazarus, as they would be: jezabel was never such a painted harlot, as some of them would be: Michol was never such a scoffer at the zeal of David her Lord and husband, as they would be: Herod's mincing minion, and dancing damsel, did never so trip it as they would trip it. If those days should come, as they are not far off, than it were good for john Baptist to look to his head, and for Naboth to his vineyard, and David to his kingdom and life too. For who so cruel as the harlot, that is made a mother before her time? and who so lofty and lusty as the bramble, that is exalted beyond his desert? woe to the children that have such to their parents, and woe to the tenants that should hold of such Landlords, and woe to the subjects where such should domineer, and woe to the sick where such are Physicians, whose teeth would tear as fast as their tongue would lick: whose Physic must be recompensed with the skin of their patients. woe to those soldiers that have such to their captains, and to those horses that have such for their riders. And doubtless, great is the abuse on both sides in these degenerate days, wherein all things are so grown out of order and kind. For as the ploughman in some places, can scarce be known from a Gentleman, nor a carter from a Courtier, nor a Gentleman from a Nobleman, nor a Milkmaid from a Lady: so on the other side is it observed as a fault in persons of state and high degree, that they do so much abase themselves (what the cause is God knoweth) and obscure the light and glory that God hath given them, that a man can hardly know them as they go or ride, from persons of far meaner estate than they be of: vertitur hoc vitio, etc. this is a vice which many take to be a virtue. They that wear silk, and costly apparel are in King's Courts, saith Christ, to show that Princes, and those which attend upon Princes, should go otherwise then other men: that is, it is a lawful for them to take and use for difference sake, those ornaments and dignities, which God hath annexed unto their places and degrees: always provided, that no man goeth beyond his calling and ability, but a degree under, rather than beyond: and that they take not that honour to themselves, as Herod did, which should be given to God. Some are so high minded and fantastical withal, that to be of every fashion they will borrow of every man: and then they may go one degree further, than that Philosopher took, who said: Omnia mea mecum porto: I carry all my goods with me: for these may say so: Omnia mea: I carry all my goods about me: which they may easily do, when they have metamorphosed or turned their great Oaks into gay coats, and their farms into farthings, and their fee simples into simple fees, and their rents into ruffs, and their lands into laces: for that indeed is the way to bring a castle into a capcase: and then they may well play the king and the beggar too; the king abroad, and the beggar at home: and always cry: Omnia nostra nobiscum portamus: and more too, may another answer. for Non solum vestra sed aliena, non tua sed mea portas: not only their own but other men's goods too they wear. But when every bird hath her own feather again: monet cornicula risum: the naked ●hough becometh most ridiculous, being stripped of her borrowed colours. It was well with old Father Latimer that reverend Father and religious Bishop, and constant Martyr of Christ, when he could answer the Courtiers in King Edward's days, that made themselves merry with his leather coat, and tell them to their faces, that his leather coat had one property, which many of their velvet coats had not: and what was that? forsooth it is paid for quoth he, and so are not many of yours, so that I may say I wear none but my own, so cannot many of you do. Never a merchant, nor mercer in London will pull me by the sleeve, and say: Sir, pay for your coat. And truly me think such an answer should both comfort those that live within compass, and shame many a lusty gallant, and wanton brave Dame in these days, who when they are gotten into a shop book, are as safe as if they were in a castle: for they will never come out until they be rend out. Other some through envy at other men's estate, cannot be content with their own, and therefore play the toad, who thought by swelling to be as big as the ox, but he burst himself with his swelling before he could be a quarter so big, and so doth the envious man too.  
Others are called to high place, and to bear rule with majesty and authority, and of these two, many are content to forget all that, and to become hail fellow with every base companion at cards, at tables, at dice, and quaffing, and so live amongst men not like rulers, but like Aesop's block, drowned in the bottom of carnal and base delights, for every frog to leap upon, and abuse at his pleasure. These men while they neglect and abuse those good means which God hath lent them, to grace and countenance them withal, do live both in contempt, and in some danger. For too much fond familiarity breedeth contempt, as too much stateliness and severity breedeth hatred and disdain, because there is fear without love. So an unarmed man many times emboldeneth a thief, and even a valiant Gentleman being alone, doth not a little encourage his enemy to set upon him, or to lie in wait for him, because he knoweth, that although when he hath his men with him, he is like a threefold cable which cannot easily be broken, yet being alone, he is but as a single cable, or rather as one untwisted that can easily be twitched in pieces. Therefore to conclude this point: let the abuse on both sides be taken away, and let persons of state use their stately ornaments, and instruments to the glory of God, and good of their country, and themselves. And seeing as such things are appointed to put a difference between the superior and the inferior, let not any presume to use any noble or princely ceremony, for the solemnizing of his mean and base affairs: but remember what our Saviour saith here in my text: When thou givest thine alms, cause not a trumpet to be blown before thee. And so much for the first point, namely, the thing that is to be avoided.   

THE II. SERMON.  

2. Point.  NOW we are to see which way, or by what means it may be avoided, and the way to avoid vainglory, in giving of alms, or in any other action is to take heed of it. So saith the text. Take heed that you give not to be seen of men, that is, watch over your affections narrowly, and examine every affection and every cogitation: every affection what it chiefly desireth, and every cogitation what it museth upon, and deviseth to effect.  

Mar. 13. Mat. 26.  Take heed (saith our Saviour Christ in another place) watch and pray, lest ye fall into tentation: to show that there is no true heedfulness without watching and prayer; and without such kind of heed taking, we soon fall into tentation.  
This watchful heediness, and heedy watchfulness, is that which S. Paul calleth circumspect walking: Ephe. 5. and the profane persons of the world by a nickename call preciseness and Puritanisme. Well whatsoever the world doth call it or account of it, it sufficeth the godly wise, that wisdom itself hath both commended and commanded it. It is the thing that in every place of the Scripture is urged unto us for our good▪ One Scripture calleth to those that go to the holy assemblies, and saith, Look to thy feet when thou interest into the house of God. 
Eccles. 9 Luke 8.  Another Scripture crieth to men, when they are set at a sermon: Take heed how ye hear. Another Scripture calleth to those that go to the Communion, 
1. Cor. 11.  Let every man examine himself before he eat of that bread, and drink of that cup. Another Scripture crieth out to the whole camp of Israel saying: 
Heb. 2.12.  Take heed lest there be in any of you an evil heart to depart away from the living God: that is, from your sovereign Lord and Captain, to a Foreigner, to a Rebel, to the Devil. Another Scripture crieth out to those that are planting, and setting, and weeding in the lords garden, Take heed and beware of covetousness, for that is the root of all evil, Another giveth warning to those that are at their devotions, 
Luke 12.1.  and serving God, Take heed of the leaven of the Scribes and pharisees, which is hypocrisy. And every Sripture almost cometh to us with a friendly watchword, whatsoever we are about, & biddeth us take heed▪ and they stand like Sea marks whereby Mariners are both warned of rocks and sands, and directed rightly and safely into their desired haven. And surely if we would well consider that we are always in danger of enemies both visible and invisible, and those not a few but many, not weak but mighty, not simple but subtle, and that our own false hearts within us are the readiest to betray us, we we would easily confess, that this is a friendly watchword, and no more than is needful: Take heed unto your affections, watch over your cogitations, and pray against temptations. The ground that we go upon is slippery as ye, our knees are weak, we are soon down, and being down do hardly recover ourselves, and therefore we had need take heed. Sin is subtle and impudent, it will easily deceive us with false colours, as Drapers do with false lights, and it will not be said nay; but with often and resolute resisting the Devil is driven away. I am manhood saith malice, and for thy credit: thou needest not fear me. I am good husbandry saith Covetousness, and for thy profit, thou needest not fear me; I am good fellowship saith Profaneness and Filthiness, and for thy pleasure: thou needest not fear me. I am handsome cleanliness saith Pride, and will make thee to be admired: thou needest not fear me, Gloria calcar habet saith Vainglory, glory and praise is a spur to encourage men in well doing: true saith another of the same humour, Virtus laudata crescit, and the masters euge is the servants auge in virtue and good service, the praise of virtue is the increase of virtue. And this is true, but now a friend with a friendly caveat were very necessary, and Take heed will serve for all if they be wise. Take heed, o man, that thy manhood be not malice, that thy good husbandry be not greedy covetousness, that thy good-fellowship be not beastliness, that thy unity be not conspiracy, that thy love be not wanton lust, that thy cleanliness be not Sodomitical excess, that thy glorious spurs of vainglory and praise, be not poisoned by thy desiring of them. Oh master how shall we know these things, wilt thou say? I can give thee no better counsel than God hath given thee, & that is Take heed. But how shall I take heed? Surely by watching and praying. Alas sir, three things hinder my watching, and that is drowsiness, and darkness, and fearfulness: I would watch saith one, but sleep oppresseth me: and I would watch saith another, but darkness troubleth me, that is, I am an ignorant simple man, not knowing the right way from the wrong, nor vice from virtue, nor a subject from a rebel, nor truth from error. And I would watch saith another, but I see the enemies so many and so terrible, that I dare not set myself against them, I will put out my light, that I may see no more such fearful sights, and lay down my weapon, and let them do as they will, and fall asleep in my sin, as men do in their beds when it thundereth: but to be safe against all dangers, they will first bless themselves, and say their Auie Marie, and so commit themselves to the weather. This is good plausible counsel to flesh and blood, that savoureth any thing, saving the things of God's spirit: but how loathsome soever you take it to be, for certain it is not very wholesome: therefore my brethren let it alone, and take better advice: and that is this. If you be in darkness and ignorance, get you lights both within you and without you, and that good store too. For the enemy cannot abide the light, but will put out as many as he can come handsomely by: these lights that thou must set up without thee, must be first the holy word of God diligently read, orderly preached, and duly frequented: that shall be a lantern unto thy feet, and a light unto thy paths: that shall descry unto thee the right way that thou must walk in: by that thou shalt discover all false and counterfeit colours: and by that touchstone, thou shalt try all dross from gold. Having that as the great Sunne-light of the Church, neglect not to read if thou canst, or at least to hear the good works and writings of godly and learned men: especially have conference with them, both soberly, and with a holy purpose to be reform by them: for they are lights too, not to be neglected nor despised, no more than the Moon is, whose light is nothing in comparison of the Sun light, and is altogether borrowed too of the Sun: but it is borrowed for thy good. With these lights set up also before thy eyes, the good works and godly examples of humility, & of patience, and of lowliness, and of zealousness, and of constancy, and of sincerity, and of love, and of charity, and of true devotion, which thou hast seen or heard of in the Saints and holy men, and women of God: for even they are lights, and comfortable lights too▪ when Christians mean to keep Christ's watch over their hearts and affections. But all these are to no purpose to thee, except thou have one light within thee, as well as without thee. When God hath bestowed these outward lights upon thee, then pray thou for the gift of the holy Ghost, that he being in thy heart, may open thy eyes of understanding and judgement, to see the wonderful things of God's law: as he opened the heart of Lydia when Paul preached: and also to frame thy will and affections to take pleasure and delight in the Saints and their examples, who excelled in virtue upon earth: and so much for thee that sittest in darkness. Now to those that have lights, that is, preaching enough, and good books enough, and good knowledge enough, and can discourse of good examples enough, but are oppressed with sleep, and a spirit of deadness and drowsiness: that is, are careless of that they hear, and forgetful of that they both hear and read, and make no conscience of any thing longer than it is rung into their ears. I cannot tell well what to say unto them: to discourage them I am loath, and to encourage them, as they are I am afraid, but let us see: is there no way to make them vigilant? that they may take heed of the enemy when he cometh? verily yes. First, they must desire their fellows and neighbours to call upon them by exhortation, and awaken them: as men do that mean to ride a journey together: then if they fall asleep again, they must cause the watchmen of the streets, that is their public teachers and pastors to smite them and pinch them, even with special application of the doctrine unto their own hearts and consciences: then they must resolve to be patient and contented that they be often and loud so called upon, as Christ did often call upon his Disciples when they were heavy: and therefore often and loud, because they were heavy. To which end the congregation should not be pestered with an ignorant nor a cold teacher, nor a strawbury Sermon man, that either cannot or will not, or will but coldly, and seldomly rouse up men's drowsy consciences, but such as shall be instant in season and out of season, that is: upon all occasions, to lift up their voices like trumpets, and to tell the Lords people of their sins, both in general, and also in particular. And lastly, they must take heed of eating and drinking such things as are like sleepy and drowsy meats: that is, that they delight not in such carnal company, and fleshly pleasures, as will in time both breed a consumption of God's graces in them, and also harden, and besot them so in their sins, that in time they may grow past all feeling, for consuetudo peccandi (saith Augustine) tollit sensum peccati: the custom of sin taketh away the feeling of sin.  
Now for those that are discouraged through fearfulness of their own ability, and affrighted with the fearful sights of their enemies, like Elisha his servant at the sight of the Aramites: there be of two sorts, which have need of good instruction, and great encouragement. The first sort are dismayed at that which is past; the second is afraid of things to come. The first are such as have been in the battle, and have been foiled, and overmatched with rebellious thoughts, and unsanctified affections: and these like a weak porter at a gate, having opened the door to some one whom he had a mind unto, were not only so troubled by that one sin of theirs, whom they meant not to keep always, that they could not tell how to be rid of him any more; but also by that same one false and feigned friend have been betrayed, in letting in a press of many other sins, which they never thought of, to the spoiling of all that was within: which they thought to keep out, but finding themselves overmatched with the press without, and wanting strength within, have even in a kind of desperate manner sit down, and let all alone, to come in and do what they will: wishing when it is too late as they imagine, that in time they had taken heed of that one false and deceitful affection which they entertained. To these men a man cannot say, obstate principijs, withstand the beginnings: for that the fray is already begun, and they almost, nay altogether put to the worse. But the best counsel for such a one is, redime te captum quam queas minimo, get out of their hands so soon as thou canst: and as Christ said to the woman taken in adultery, go and sin no more, lest a worse thing happen unto thee: that is, take better heed another time. But how shall I get out of their hands? wilt thou say: verily of thyself a thing impossible: thou must crave help of a stronger than thyself, or then the enemy that hath thee in possession, and that is jesus Christ, the victorious Lion of the tribe of juda, who hath already dispossessed the strong man of his hold, and purchased the possession to thy use: if thou sue to him by earnest prayer, and embrace him by a holy faith, thou shalt recover thy hold again. And without these two weapons, it is not possible for thee, by all thy heed taking to avoid the sleights of Satan. And what though thou carry a scar, and wear some shakles of the unregenerate part: yet be content, and thank God for thy victory by Christ. jacob could not get the blessing without wrestling, and in wrestling he was smitten, and being smitten, he halted, and continued lame ever after: and thus was it with Israel, that is he that prevailed with God. And so shall it be with every true Israelite and member of Christ, while the world standeth. But what of all that? God's power is made manifest in the weakness of his children: and so thou may in the end prevail with God for his blessing, be content to receive with the blessing of God many a blow, knowing that it is better to go lame and blind into heaven, than otherwise after all ease and carnal pleasure to go into hell.  
Now for those that are afraid to stand upon their spiritual watch, for fear that they should be foiled and spoiled, they are to be encouraged and admonished. Great cause of encouragement they have, for that if God once open their eyes they shall see more with them, then be against them, as the servant of Elisha did. God himself hath an eye over the righteous, and an ear always open to their prayer. Therefore let them watch and fear not, God's Angels are charged to pitch their tents about them, therefore let them watch and fear not. With their hands they shall hold thee, that thou dash not thy foot against a stone: therefore watch and fear not. Christ himself both God and man, thy Mediator doth plead for thee, doth pray for thee, doth pay for thee, therefore watch and fear not. Christ's Ministers without are ready to awaken thee with their silver trumpets of knowledge and wholesome doctrine, if thou chance to fall asleep, therefore watch and fear not. God's spirit within thee as Lord deputy for Christ jesus, is ready to do all his offices for thy sanctification and consolation here, and for thy salvation and glorification hereafter, therefore watch and fear not. As Lord privy seal he is ready to set upon thee the stamps of regeneration, and marks of mortification, as dying to sin, living to virtue, with increase of faith, and charity, and patience, and temperance, etc. These are his marks, by which thou shalt know that thou art sealed up to the day of redemption. As Lord comforter of Gods elect, he shall speak peace unto thy soul, when thou art cast down under thy sins: and say, Son be of good comfort, thy sins are forgiven thee. If thou receive any wounds in thy inward man, whereby thy zeal, and faith, and repentance, etc. may grow into a consumption, yet watch still and fear not: for he with his quickening virtue, and sovereign oil of heavenly assurance shall restore unto thee again the joy of thy salvation, creating in thee still a clean heart, and renewing a right spirit within thee: and therefore keep thy watch and fear not. And if thou die, he shall change thy death into life, and thy mortality into immortality: yea if the boisterous winds of persecution and trouble chance to arise, and drive thee either into prison, or to the stake, or to the gallows, or to banishment, or to the uncomfortable coasts of contempt, reproach, or any other cross whatsoever, he can quench the fire, or stop the lions mouths, or open the prison doors, or raise thee up new friends, or take away thy hunger, or give thee strength to bear all if he will, or else make all these as means to drive thee sooner into heaven than thou wouldst be: and therefore take heed, watch and fear not.  
But now thou must take heed, that those things which are spoken for thy consolation and encouragement, do not make thee careless and remiss: but be admonished in standing upon thy watch to take heed of two things. First, that thou post not off thy watching unto other men. Secondly, that thou drive it not off unto another time. If thou post off this duty to other men, thou deceivest thyself: for thou hast no more privilege than other men have, thou art in no less danger than other men are, thou art subject to the same passions, the same corruptions, the same laws, the same judgements, that other men are subject unto: and therefore if other men must take heed and watch over their affections, thou must: if some must, all must: and therefore, lest any man should think he were more privileged than all men, Christ saith, 
Mar. 13. Mat. 24.  That which I say unto one, I say unto all watch. It is a subtlety of Satan to make men believe that they are exempted, but others are not: that ministers had need watch over their affections, and look to their ways, but not other men; as in Popery they say, that Friars, and Monks, and Nuns must be more holy, and more devout than other men. And therefore we say as the disciples said, when they heard Christ say, one should betray him: Is it I? Is this to me? Doth this doctrine concern me? Whom doth he mean? As though Christ had said here; but one of you must take heed and watch. And when we see, or hear of any other man that is come to reap the shame of his vainglorious and ambitious attempts, or of others their lascivious or covetous attempts, what is our saying? Alas it is pity, this was for want of heed taking: but yet we take no more heed than they, for we think it concerns us not. But this is our great folly. Other men that have fallen before us, are like ships that are sunk before our eyes, and cry out unto us; look you to yourselves, and come not after us, for if you do, you shall all likewise perish. Let other men be our warnings, and not our deputies in these cases. For do man shall go to hell by his deputy, but every man that hath been careless in his watch, without repentance shall in his own person die the death.  
Secondly, thou that art to begin, if thou wilt keep thy watch well, post it not off until another time, for that is another of the devils sleights: but remember what Christ saith in the Text: When thou dost thine alms, take heed. He doth not say, when thou hast done it: for than it cometh too late, because that action is passed with a thievish affection already. Take heed after the evil is committed, is like, shut the door when the horse is stolen If thou wilt take the thief with the manner, thou must watch him even at the very same instant, when thou art doing of thy good deeds; for than he cometh and doth his feat, and afterward he lurketh in a corner of thy heart, where thou canst not so well find him: and there he both watcheth his time for the like booty another time, and in the mean time he doth as it were laugh thee to scorn, for that thou wert so foolish, as to let him rob both God of his honour, and thee of his favour, while he tickled thee, and flattered thee with fair words. As Nehemiah that courageous magistrate dealt with the Sabbath-breakers, so must we deal with our vaineglorius thoughts. He watched them when the Sabbath day came, and then he found them, having found them, he showed them the law: when that whould not serve, he threatened them: when threatening would not serve, he apprehended them and punished them, and then they came no more upon the Sabbath day. So let us watch our thoughts and affections, when we are about to do, or are in the doing of our good works, and then we shall find those thievish and peevish thoughts, that go about to rob God of his honour: having found them, lay the law of God before them: if that will not serve, threaten them with the judgements of God: if that will not serve, then lay hands (not upon thyself) but upon them, and take a more strait examination of thy heart where they are, even before the Lord chief justice of heaven and earth: then imprison them by restraining them of their liberty, and refraining of thyself from such objects, and sights, and places, and company, as would animate them against thee. Having thus restrained them, feed them with fasting, as it were with the bread of affliction, and with weeping mingled among, as it were the water of affliction: and then with the spirit of fervent prayer, correct them zealously and continually, and spare them not: accuse them, arraign them, indite them, and condemn them, and fear them not, but still pray: for prayer is flagellum diaboli, as Augustine calleth it, the whip of the Devil, which he more feareth, than all the conjurations of Popery, than all holy water, and cross: yea more than the dog doth the whip: and as when the dog heareth the bell at the whips end, he runneth out of the house: so when Satan perceiveth a Christian address himself to prayer, though it be never so weakly and with great striving: yet he than feareth the rebuke of God, and giveth place. Oh then let us pray good brethren, even then, then when we are about to give alms, or to hear a Sermon, or to preach the word, or to reprove sin boldly, or to handle doctrine sound, or to deal roundly with the consciences of men, and in all other spiritual exercises: and not only in them, but also in our civil affairs, in buying and selling, if thou meanest to deal truly, and use plain and simple dealing, and to be at a word. Oh then pray also in inviting thy friends and neighbours to thy house, when thou entertainest the preachers of God's word at thy table, when thou art troubled in making provision, and to have all things clean and handsome: oh than pray, when thou callest forth thy children to show their wit, their aptness and towardness to learn, their profiting in learning, and such like: oh than pray too, when thou carriest thy friend to show him thy house, and thy rooms, and thy riches, and the works of thine own hands, and thy fine gardens and walks, and thy fruitful Orchards, and thy fat cattle, and thy great dealings, and thy daily expenses, etc. Oh in all these go not without thy whip of prayer to drive away Satan, and all his thievish suggestions, and vainglorious cogitations: for even then when thou thinkest to do all for the best thou shalt be circumvented and deceived of thy reward before thou be aware, if thou then (even than I say) do not take heed.  
Then shalt thou hear the whispering, & feel the tickling of a number of spiritual and invisible thieves in thy heart. Oh saith one to him that studeith for a Sermon, when he readeth a trim discourse, or fine simile, that pleaseth himself, Oh this will do well to grace thy Sermon withal, oh men will commend thy wit, and thy invention for this, and thy boldness for that, and thy judgement in that, etc. Oh here is a tickling thief in the heart: drive him out by prayer: take heed of him: yield not unto him: but pray then and say: Lord none of all these come of myself, thou art the giver of them, they are thy mercies to me o Lord, I am not able nor worthy myself, to carry such treasures of thy Spirit to thy people: Lord be merciful unto me, and sanctify my heart, that I may seek thy glory, and not my own. Oh hallowed be thy name Lord, hallowed be thy name: not unto us, o Lord, not unto us, but to thy name let the praise be given. Lord humble my swelling heart with the feeling of my sin, and my special corruptions. Oh Lord drive out these proud thought, these vain imaginations, these wicked and sacrilegious affections, which go about thus to rob thee of thy honour, both in me the speaker, and in others the hearers: let them not commend thy gifts in me, or in any man, but always to thy praise and glory. And thus must we be exercised continually, while we live. In like sort when thou art about to show thy reading, and discoursing vein, at the table: pray, for then a thief within thee will be ready to tell thee that all the company will, and do admire thee for thy gift that way. Yea, or if thou sit still and be silent, and never speakest but when thou art required, and then very modestly too, yet then watch and take heed, for even then cometh a spiritual thief, & persuadeth thee to think with thyself, surely men will commend me aswell for my silence and modesty, as such a one for his learning & wit: but where is the King's Attorney all this while to plead for God's right▪ I mean the spirit of sanctification, to persuade thy soul to give the glory to God, who gave thee those gifts, and that grace with God and man: where is he? Oh therefore then when thou dost these things, even than I say take heed: watch and pray, Hallowed be thy name: Lord rebuke Satan, quench these his fiery darts: humble my proud heart: make it to affect thee and thy glory, above all things, and in all things. In like sort in doing the parts of a civil man, entertaining of preachers, or thy honest friends and neighbours, in showing them thy fair houses, thy well contrived rooms, thy wealth, thy gains, thy great expenses, thy great revenues, thy toward children, etc. dost thou not feel a thief within thee, tickling and dallying with thy false heart, and telling thee, that thou shalt be highly commended for these things, and thy fame shall be spread far and near, and thou shalt be spoken of for it, and reverenced, and admired? etc. dost thou not feel such a thief within thee speaking such things? And what is all in effect, but to persuade thee to rob him who hath enriched thee, to disgrace him who hath graced thee: and to wound him who hath healed thee? whereas thou oughtest then to say, I will show these things, and tell what goodness I have received of my merciful God and heavenly father, that men may commend his goodness therein, and spread the fame of his name far and near, and may reverence, and admire his wisdom and power, and merciful works towards mortal man, and may both fear and love his Majesty for the same. And to this end, let us watch & pray, that God in all things, and for all things, may have his due praise and glory. In like manner, when thou givest thine alms, or buildest any hospital, or givest any thing to the poor of such and such a parish, etc. if thou dost not take great heed, and examine thy heart, and stand with prayer at the door, then will Satan be busy, and a spiritual thief will stand up in thy heart and say, Oh now this being known, how will the poor commend me? how will the world commend me? I shall now get a name that I am a good man to the poor, I hope to come into the Chronicles for my good deeds one day, etc. Oh then scourge these corrupt and devilish affections, & chase them away by prayer, let them not dwell in thy heart, give them no entertainment, desire to give all the glory to God, and desire others to do the same for thee: for that he hath made thee both able, and willing to give, and hath made thee his steward, and deputy to give every one his portion, that his fatherly goodness hath appointed them. The like is to be done of every one that prayeth in public assemblies, and heareth the word diligently, and turn over their Bibles, and sing reverently the holy Psalms and praises of God, & confer of that which they heard, and call their families to account for that which they have heard at the Sermon, etc. all most holy actions: but take heed now, when thou dost all these, or any of these, that the messenger of Satan come not like a cunning companion and poison all these. Take heed I say even then, when thou art about these services, for even as cutpurses, and pilfering rogues watch their times till they see men busy in buying and selling, or come in a press: so do these vagrant affections watch our hearts when we are about holy business, and in devout conference with our God, to rob God of his honour, and to poison that which we offer him; and if it be poisoned he will none of it. A strange thing, and a hidden mystery this is, that a man should then rob the Lord of his honour, when he is honouring and serving him: that we should take from him that which we give unto him. Verily so we do, if we take not heed, and nothing is more common than that evil. Thou art devout in thy prayer, in hearing, in sighing, in singing, in elevating eyes and hands to heaven: it is well done: but then take heed of the thief with the poison that thou seest not: and that is, that affection that maketh thee to cast thy eye aside, perhaps to look whether such a man seeth thee, or no: and that affection that tickleth thy heart, and saith, now I am a good man, I shall be counted a zealous professor for this, I shall be well esteemed for this, I shall by this means get familiarity, and so commodity with him & her, and a thousand such odd conceits that come wharting and crossing of thy heart in the best things that thou canst do. All which if thou take not heed of them, even then at that instant, and pray against them, they will get within thee, and pluck off the garment of purity, and holiness, which in Christ jesus should commend thy action unto God. And thus thou seest how God is robbed when he is served: and therefore even then without any further delay, or dallying take heed, and watch over thy heart: and pray against these vile and vain affections, desiring God to reform and correct them, that so thou mayest give him his due, clad in such holy and pure affections as are desirous that all the glory should be given unto him, from whom, and for whom all things are, and shall be. And in so doing thou mayest safely show, what God hath done for thee. Take for example in the old Testament jacob, and in the new Testament the Virgin Mary, and Zacharie the father of john Baptist. 
Gen. 32.10.  jacob he showeth his brother how God had blessed him since his coming over jordan, with only a poor staff in his hand: and now had given him troops or bands of children and servants: and blessed him with flocks of sheep, beeves and camels: but in all these things his desire was that God might he glorified, and therefore he said, I am not worthy of the least of these mercies: that is, all that I have set forth the great and undeserved favour of God unto me. So far was he from seeking thereby to be counted a great man, as the manner of the world is. So when Elizabeth rejoiced with her cousin, for the great favour and goodness of the most high, in choosing her to be the mother of the Lord jesus: and said, Blessed art thou amongst women, she was not proud thereof, 
Luke. 1.46.  but presently gave the glory unto God, and said, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. I shall be magnified indeed, but he that is mighty hath magnified me, and holy is his name: and so made that whole song to set forth the glorious praises of God, in that singular work which he had done to her. In like sort when Zachary knew that john was borne, to be the forerunner of Christ, he presently gave the glory to God, saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, etc. And thou o child shalt be called the Prophet of the most high, for thou shalt go before the face of the Lord to prepare the way before him, to give knowledge of salvation unto his people for the forgiveness of their sins. But than cometh forth the holy affection, wherein God is delighted and saith, Through the tender mercy of our God, etc.  
And this shall we do if we take heed, and still watch over our hearts in every action, by secret prayer unto God, that his name may be hallowed.  
This wise course being taken, we shall be able by the grace of God, in a short time to discern a false hearted affection, from a true and a holy affection: a double heart from a single and sincere heart: for in every man that is regenerate, there is a double motion, the one of the flesh, the other of the Spirit, the one of God, the other of Satan, and in every action if he watch narrowly, he shall find and feel a striving between them. Now here is wisdom, to discern how much is of God, and how much of Satan; that we may cherish the one: and crush the other in the head, before he grow to any strength. There will be two fires kindled, and both burning together in one heart, the one must be quenched, and not maintained: the other must not be quenched, but be maintained: for so saith the Scripture, quench and quench not, quench the fiery darts of the devil, but quench not the Spirit of God, whereby ye are sealed up to the day of redemption. Now then seeing the glory of God is set up for one mark to aim at, and the good of the Church of God for another: let us learn by our leveling and aiming at them, or besides them, to judge of our affections and cogitations. If thy cogitations be studying and devising how to avoid vainglory, and how to get glory to God, by casting about to make others to praise God in thy graces, and to love and fear him for the same: then is that cogitation kindled by God's Spirit, quench it not but cherish it. If thy affections be longing and desiring to bring the same to pass, which thy mind by God's Spirit hath devised, then is that a holy affection, & of God: quench it not, but maintain it, & rejoice in God for it. But if one the contrary, thy mind be devising what to do, and what to say, and how to bring things to pass to please men, and not God, and to win credit and estimation amongst men, God's glory being cast behind thy back: know that those thoughts and affections are fiery darts of Satan's kindling, quench them, and cherish them not, take heed of them in time. In taking this timely heed, thou shalt by the grace of God be able easily to espy the beginnings of thy special sins, and all the degrees of them, and the growth of them, and all the shifts and sleights of Satan, and shalt ever get the victory over them in Christ jesus. And albeit thou be haunted, and molested, and buffeted with such messengers of Satan, and pained, and humbled by such pricks and goads in thy flesh while thou livest, yet here remaineth thy comfort, when death cometh, thou shalt be able to say with the Psalmist, By this I know o Lord that thou lovest me, 
Psal. 41.  because these my spiritual enemies have not triumphed over me: blessed be the name of the Lord God for evermore.  
But one other side, if thou be careless, and put off the matter still from time to time, thinking to repent, and leave thy sin when thou art old, or a dying, as many do, thou dost miserably deceive thyself: for doubtless any one sin that is grown into a custom, will be too hard for thee, before age come, or sickness come. And for proof of that I say, do but try thy strength with one of thy sins, which thou hast accustomed thyself unto, and when thou wouldst leave it, see how many shifts and delays, and devices, and excuses it hath, still pulling thee back again, when thy foot is in the stirrup, and thou ready as thou thinkest to ride away from it. Now if it be so with one sin that thou hast been familiar withal, what wilt thou do, when all thy sins are proved customs? Is it not an usual answer of most men, that have used swearing, or lying, or profane mirth, or sluggish serving of God, etc. It is my custom, I cannot leave it. Those young men which were jeroboams companions before his reign, would be his Counsellors when he did reign: so those sins which are thy companions now, will be thy Counsellors and masters too hereafter. Therefore say not, thou wilt take heed of them hereafter: for hereafter thou art likely in all common sense and reason, to be every way more unfit, and untoward than thou art now; but when time and occasion serve, watch sin, and thou take him, and destroy him, which else in time will overthrow thee.   

THE III. SERMON.  
WE have heard what it is that Christians must take heed of in doing of good deeds, and the manner how to take heed thereof. Now we are further to consider of the reasons which our Saviour giveth, hereby to make men the more fearful of that which he warneth them of, and more careful to follow his counsel. And his reasons contain two propositions, the one is negative, the other is affirmative. The first is these words: For else you shall have no reward of your heavenly father. The other is in these words, Verily I say unto you, they (that is hypocrites) have their reward. The first reason is very sovereign and available against the inward evil, namely all inward desire and affection of popular praise, and vainglory: and the other is as forcible to dissuade from the outward evil, that is, ostentation and show of vainglory. The former telleth us what we lose if we take not heed, and keep not good watch over our hearts, against vainglorious affections, and that is God's reward: Our father's blessing a heavenly reward, and in the second reason we are told what we shall get in stead thereof, namely the reward of hypocrites, and no more: and that is the praise of men, the wind of men's mouths, the good opinion of mutable minds, than the which there is nothing more vain, nor transitory, nor frivolous, nor ridiculous: a miserable reward, indeed a punishment, and a torment to a godly mind.  
Now we see, that by this bargain, a man if he take not heed, may be a great loser, and by taking heed he may be a great gainer. Again, we see that the vainglorious Christian, that is to say: a plain hypocrite, is a gainer by his hypocrisy; but his gain is nothing to that which he expecteth, and nothing comparable to his loss. These reasons are used by our Saviour Christ in most high wisdom, as proceeding from one that best knoweth every man's disease, and every one's humour, and every one's delight, and accordingly he fitteth both his medicines, and his motives. Now seeing as all men are much moved with hope of rewards, especially when for a small matter they are in hope to obtain a great and a good reward, what could our Saviour Christ propound of greater force to move men to embrace sincerity in all their actions, than God's reward, which is the greatest and the best? And because hypocrisy is of that bewitching nature, and besotting humour, that it maketh her suitors & attendants believe, that they shall be both honoured here amongst men, and glorified hereafter amongst Angels in heaven: and so by feeding them with a vain hope of a double reward for their double dealing, our Saviour Christ here doth notably cool their courage, by abating no less of their wages, than heaven cometh to: assuring them, that whatsoever they dream of, it will prove but a dream. And lest any man should think that it is otherwise, and God will be better to them then so, (as all hypocrites do) our Saviour Christ bindeth up the matter with an earnest asseveration, or constant affirming the matter, and saith not, I fear me they have their reward: I doubt they will lose their reward in heaven: I cannot tell, but I stand in great doubt of the matter: for then yet there were some little hope left, like a bone for the hypocrity to pick upon: but the goeth more directly to the point then so: saying, verily, and out of all question, build upon it, know for a certain what to trust unto, if you take not heed of hypocrisy, you have your reward here, there is nothing to be looked for hereafter at God's hand, but the hypocrites portion, and that is hell fire with the devil and his Angels for ever: for when men have rewarded them, God will punish them. And thus you see the force of Christ's reasons, and the drift of his words, wherein we have two excellent points offered us to consider of. First, the reward of sincerity: secondly, the reward of hypocrisy.  
The reward of sincerity and uprightness of heart verily is great: for the Psalmist saith, 
Psal. 19.11  that in keeping of the commandments of God there is great reward. Sincerity is commanded in the first commandment of the first Table: and more largely in other places of Scripture, which bid us to serve God with all our hearts, 
Deut. 6.5. Psal. 103.  and with all our souls, and to praise him with all that is within us. And therefore out of all doubt there is a great reward laid up for those that are sincere hearted Christians, and upright professors of the Gospel of Christ. 
1. King. 3.6.  Thou hast showed great mercy to David, saith King Solomon, when he walked before thee in truth and uprightness of heart: to show, that great mercies belong to upright hearted men. But what it is, or how great it is, or how good it is, few yet do know, fewer believe it, and fewest of all do so feel it, as to be moved therewith.  
We know what we have here, say some, we know not what we shall have hereafter. Now, ignoti nulla cupido, of a thing unknown there is no desire: Therefore that men may desire it, it is fit they should know it. Others there be that (having heard of it) are desirous to see it, as Philip said to Christ, 
job. 14.  Show us thy father, and it sufficeth: so say they, Show us the reward of sincerity, and it sufficeth. Dreaming as the Disciples of Christ did awhile, of some earthly and temporal preferment. But as Christ said to Philip, He that hath seen me, hath seen my father: because the Son was in the Father, and the Father in the Son: so we say to them, he that hath seen sincerity, hath seen the reward of sincerity, because sincerity of itself is the gift of God, and God's reward goeth with his own gift, according to the saying of a learned father: Sua munera coronat Deus in nobis: God doth crown his own gifts in us. Other some there be which have seen the reward of sincerity a good part of it, that is, have known it, and believed such a thing, but have been no more moved therewith, to preserve themselves against the poison of vainglory, than they of the old world were moved with the report and sight of Noah's Ark, to prepare for themselves against the flood. Others there be that have both seen it by faith, and tasted of it too, but afterward have loathed the same, and lusted after vainglory: as the unthankful Israelites loathed Manna, which did nourish them when all other food failed: and sell to lusting for the flesh pots of Egypt. It fareth with those that have left their sincerity, as it did with those that left Christ after they had heard him awhile. When they heard Christ speak of eating his flesh: 
joh. 6.60.  they said, this is a hard saying, who can bear it? and so came no more. So the other hearing that sincerities men shall have God's reward, they like that well enough: but when we tell them, nay when Gods word telleth them, that they shall lose the world's reward, and in stead of commendations, shall be condemned, and hated, and scorned: they say, this is a hard saying, and so give over their sincere courses. But what saith our Saviour Christ to the woman of Samaria? 
job. 4.10.  If thou knewest the gift of God, and who it is that saith unto thee, give me drink, thou wouldst have asked of him, and he would have given thee water, yea water of life. So it may be said to those that make a jest of sincerity, or prefer the glory of the world before the reward of sincerity: If they knew the gift of God, the excellent reward of sincerity, and who it is that saith, Take heed of vainglory: and who it is that will reward the embracers of sincerity, they would seek to him for credit, and ask glory of him, and he would give them an everlasting reward, even a crown of glory which never should end. As when David asked life, 
Psal. 21.4. 1. Kin. 3.13.  the Lord gave him a long life: and as when Solomon asked wisdom before riches, the Lord gave him both wisdom and riches too.  
But now all the inquiring will be, what this same gift of God should be, and what reward they shall have that give entertainment to sincerity. Verily, as the Church saith of Christ her beloved: My beloved is white and ruddy, 
Cant. 5.10.  the chiefest of ten thousands: so may the lovers of sincerity say, our beloved is white and ruddy: that is, she is like the king's daughter, all glorious within, she is the chiefest often thousand, she hath many fair sisters, but she passeth them all: her sisters be patience, and humility, and meekness, and zeal, and courage, and long suffering, and contempt of the world, and love of God, with faith, hope and charity: and all these are glorious and beautiful virtues, yea sweet children of the holy Ghost, when th●y come from God: but sincerity and singleness of heart doth excel them all. The Sun doth give light to all the stars, and the Queen doth grace her Ladies of Honour with her presence: So sincerity or truth of heart doth beautify and grace all other virtues: for without that they are but naked and counterfeit. She goeth before them, and speaketh for them all, like a foreman of a jury, when all the rest (though they be her fair sisters) must hold their peace. Faith is feeble and weak, and love her handmaid is lazy, and careth for none but herself: patience hath a scar on her face given her by intemperancy: devotions is so frozen with cold, that she can scarce go: humility is so tired with wrestling against pride, that she looketh very lean and bare: and as for repentance that is so trampled upon with custom of sin, that it is scarce to be discerned from hardness of heart. Now all these go from us that have abused them, into the Lord's presence, as Thamar did from her brother Amnon, 
2. Sa. 13.18, 19  when he had enforced her: with their garments of diverse colours rend and torn: with ashes upon her head in token of sorrow: and with great weeping, grief and shame. For that they must come before their Lord and King their father so defaced, so ragged, so basely and so beastly as they are, as if they had lain all their life time, since they went from heaven, in some stinking ditches with vermin, or in vile stables amongst beasts, or in the woods and fields of wandering cogitations, amongst the evish conceits of vainglory, and unwholesome affections of anger, and wrath, and covetousness, and uncleanness: for so they have indeed. But when they meet with their sister sincerity, and uprightness of heart, oh how glad and joyful are they: for her sake they know they shall all far the better. Oh sincerity, sincerity, where hast thou been all this while, say they? until thou camest, we could have no grace, nor favour, no entrance into the Court gate of our heavenly jerusalem, no our own father would not know us, but took us for counterfeits, until we fetched thee: as joseph took his brethren for spies, until they fetched Benjamin whom he loved better than they. And now that we have met with thee we are glad, our hearts are comforted: thou shalt be heard for us all, being altogether in Christ jesus our Mediator. But otherwise, though we said we are Christians, and have professed Christianity, and offered to put in for our surety no worse bail then the Kings own natural son jesus Christ, all would not serve, we could not be heard, until we brought sincerity with us. For she, as respecteth God more than all the world, and setteth more by his love and anger, then by the love and anger of all the world: so in Christ jesus she is more respected, and honoured, and rewarded of God than all the world beside. Oh happy man and woman, that professing Christianity or faith in Christ, or repentance for sin, or patience in affliction, or contempt of the world, or zeal to God's glory, or devotion in God's worship, or liberality to the Saints, or mercy to the miserable, can in all these have the company of sincerity, and uprightness of heart: then may they say thus: nay our surety the Lord jesus will plead for us in this manner: Father, despise not these little ones; they are my friends: and though their faith and repentance be weak and imperfect, and other graces of thy Spirit be but small and feeble: and for want of nourshing and good looking unto, be not so well grown, nor so well ordered as they should have been: yet forasmuch, as they come before thee, and have called upon my name in sincerity and truth, which thou lovest, without counterfeiting, dissembling, and hypocrisy, which thou abhorrest, thou wilt not despise them. Their fruit though they be but little in quantity, like a grain of mustered seed, yet it is right fruit of the Spirit, true faith, though little faith, true love though little and small love: not like the fruits of hypocrites, which are like the apples of Sodom, fair in show, and ashes in substance.  
What hath sound comforted all the Saines of God here on earth, but the testimony of an upright heart? And is not sound comfort a good reward? What hath encouraged and emboldened them to come before God in prayer, but the testimonial of a sincere heart, and holy affection? And is not boldness in God's presence a good reward? What hath made the prayers of the faithful available with God for other, but the sincerity and upright affection of them that have craved their prayers? and are not these sweet odours, that is, the prayers of the Saints a good reward? What made jacob to be honoured with the new name of Israel, that is, prevailing with God for a blessing: but that his wrestling was not in show, but in good earnest, in sincerity and truth of heart, with a constant purpose of persevering, till he had gotten that which he strove for? And is not prevailing with God a good reward? All the days of the afflicted are evil (saith Solomon) that is, troublesome, grievous, and bitter to flesh and blood, 
Pro. 15.15.  but a good conscience is a continual feast: that is, he that hath an upright heart, and sincere affection before God, feeleth no want. Now such a feast, as it is continual, so is it provided by God himself, served in with the Spirit of God, where the Angels do wait, and rejoice: and the worst dishes are the assurance of God's love, forgiveness of sins, peace of conscience, and joy of the holy Ghost. There all the communication is secret and heavenly between Christ and the soul: the musicans are the faithful, and their music is praising of God, and their harmony is the communion of Saints, and all are of one heart and mind: and is not such a feast a good reward? Nay more than this, if this be not enough, whosoever will earnestly hag this gift of God by prayer, and lovingly embrace and keep her as his dear spouse, shall have with her a large dowry, a great reward in heaven, in heaven saith Christ. For such gifts come not without craving, and of ourselves we cannot have it: for if a good wife be the gift of God; much more is a good heart, which God in creating doth give, & in giving doth create: 
Psal. 51.  therefore David saith: Create in me o Lord a clean heart: to show that we can no more make the heart sincere, than we can create a heart. But when such a heart is created by God, he giveth thee a singular gift: & a great portion belongeth unto it. Part of it shall be paid thee in this life, but the greatest part in the life to come. In this life thou shalt be loved of Christ's friends, and moaned of good men when thou art wronged: & the more thou dost seek to honour God, the more he will honour thee, as he told Samuel. The more thou fliest the vainglory of the world for sincerity sake, the more will true glory follow thee, according to the Proverb: Honos fugientem sequitur, sequentem fugit: It followeth those that fly from her, like friends which enforce gifts and other courtesies upon modest persons which refuse them, but flieth them that follow her, as men do impudent beggars. But besides all this, when death comes, thy dear friend sincerity shall more comfort thee then all the Physicians in the world. And after death thy name shall live, and walk up & down in the world, to warn some, to comfort some, to admonish some, and to shame some, and to condemn many. But yet here is not all, for then shalt thou first receive commendation of God, whom thou hast served, and secondly enter into full and everlasting possession of thy masters joy, which is no less than a weighty crown of glory immortal, than a kingdom, and inheritance of eternal blessedness with the Saints and Angels, and God himself: where all tears shall be wiped from thy eyes, and thou shalt rejoice for evermore. Where thou shalt enjoy for ever and ever, such things as no eye hath seen, no ear hath heard, nor heart to man can conceive: and nothing shall ever obscure or eclipse the same, nor cross, nor diminish the same.  
And what is all this, or whatsoever else can be said of it, but scarce a shadow of sincerities reward? Alas, a drop taken out of the sea, and a moat out of the mountains: like the hem of Christ's garment, which did comfort the woman that touched it: but she found more comfort in him, then in the hem. So the description of sincerity is delightsome, & the picture is pleasing: but whosoever hath sincerity itself, shall find at his left hand the fullness of joy, and at his right hand pleasure for evermore.  
Whosoever after this Sermon, shall find so much favour with God, as to meet with sincerity and uprightness of heart in all his actions, and such an affection that preferreth God's glory before his own, and seeketh praise of God and not of man: shall say as the Queen of the South said when she came to King Solomon: 
1. King. 10.  That which I heard of thee I did hardly believe it, but now I perceive that the report which went of thee, is nothing answerable to that which thou art indeed. And though no man deserveth such a reward at God's hand, no nor any reward at all, but shame and confusion, which is our due desert; yet both for his promise sake, as also for his honour sake he will so reward his children. If mortal men will keep their promise one towards another, as all that have but common civility and honesty will, them much more will Almighty God, who is all truth and righteousness itself, and can no more break his promise, than he can deny himself, or cease to be God. The Prince promiseth to pardon a traitor, and he keepeth promise with him: this is of the Prince's goodness, and not of the traitors desert. We are all traitors to God: he hath promised upon our true repentance to pardon us: it is of his goodness to make us such a promise, and not of our desert: childish therefore are the Papists, who whensoever they read of a reward coming from God, do strait way dream of some desert or merit to proceed from man and fetch the same.  
Again, in that it pleaseth God so liberally and abundantly to reward the poor travels, and endeavours of his children, and so gloriously to crown his own gifts in them, when notwithstanding they are so stained and abused as they are, let no man marvel thercat: for that is done according to the worthiness of his Majesty, and the greatness of his own honour, and not according to the baseness of our persons. This did Alexander the great consider, when a poor soldier came unto him to beg a reward for his service that he had done: What wouldst thou have quoth he? A hundredth crowns quoth the soldier. Well quoth the King, though that be too much for thee to ask, and more than thou deservest, yet is too little for me to give that am thy Emperor: so we according to the baseness of our minds and cogitations would beg of God, worldly preferment and credit in the world, gold and silver, house and land, honour and worship. Well, content thyself saith our Sovereign, and heavenly father, that is too much for thee to ask, and too little for me to give, being Lord of heaven and earth, I will give thee that that is fit for thee here: and a kingdom hereafter if thou serve me in sincerity and truth of heart, respecting more my glory then thy own glory, or thy life either. For it standeth not with the honour of God's Majesty to recompense travels of his servants with trifles. God dealeth with his children that are most sincere hearted in this world, as great men deal with their children in their minority, whom they intent to make their heirs: they put them to school, and give them correction, and allow them from hand to mouth, and abridge them of their liberty, and keep them in awe: but when their fathers are dead, and they come to men's estate, they are then rewarded with no less than all their father's lands; which if they should have had before, they would have spent riotously, and wanton: so God keepeth his children here in this world under schooling, and nurturing them, correcting and crossing them: and giveth them their stint, and allowance of wealth, of health, of credit, of friends, etc. But when they come to a perfectage, and are perfect men grown in Christ (which will not be until after term of this life) then lo they are made fellow heirs of the kingdom of heaven, with the Lord jesus himself, blessed be his name for ever.  
Now by this time my good brethren, you have (I hope) well considered of the matter, and will not deny but that the reward of sincerity is a great reward, like unto him that giveth it: a father's reward, yea a heavenly father's reward, and a heavenly reward.  
Consider well, you whose hearts yet long for the vain praise and estimation of men, like sucking weanlings, that cry still after the breast: can the world afford you any such reward? Can your father and mother? can your friends an kindred? can Kings & Princes? can all the world? Let us see, sincerity is rewarded with sound comfort, as Christ said to the sick man, Son be of good comfort. You that desire to be seen of men, you desire sound comfort, can the world give it you when God denieth it you? Or can the world take it from you, if God doth give it you? Sincerity is rewarded with courage in prayer, and boldness before God's throne of grace. You that desire to be seen of men, desire also to stand boldly before the face of God, but consider: can all the commendations of the world give you that boldness and courage when God doth deny it you? or can all the condemnations and evil speeches of the world take it from you, if God doth give it you? Sincerity prevaileth with God. You that desire to be seen of men, you desire also to prevail with God: but consider well, can all the praises of men make you prevail with God, if God himself doth not like you? or can all the world by disgracing of sincere hearted Christians, hinder their suit in the Lord's Court, if God doth like of them? Sincerity is rewarded with a continual feast, of the love of God, of joy in the holy Ghost, of peace of conscience●, of the merits of Christ. About whose dwelling places God hath charged his own guard of Angels, to pitch their tents, that the man of earth may not make them afraid, nor the son of violence do them any harm. You that desire to be seen of men, you commend this feast, you also desire to be at such a feast: but consider well, can all the men, & Princes in the world make you such a feast, when God will make you fast? or can all the world cause you to fast, or to want when the Lord hath provided you such a feast? Sincerity shall be rewarded with a crown of glory, and inheritance immortal, the kingdom of heaven: for our heavenly father giveth heavenly rewards, and infinite like himself. Now you that desire to be seen of men, desire also such a reward, as the sons of Zebedeus did desire each of them a place in the kingdom of heaven: but consider well, when you have won the commendations of all men, yet cannot all the men in the world give you that reward: for Christ said it was not his to give: if not his to give as he was man, then much less is it the worlds to give unto men: neither can all the world, with the help of all the devils in hell take it from you, nor molest you in it, when God hath given it unto you.  
But least any man should yet stand in doubt of that I say, let witnesses be examined: let their records be searched: ask Enoch, he walked with God, that is, he had his conversation as in the sight of God, his care and study was to please God, 
Gen. 5.24.  and not men: and he was translated from men unto God. Ask joseph, thy heart was upright toward thy master, as in the sight of God, insomuch that thy master took no account of thee for anything: neither didst thou care for the love of thy light mistress, but in the fear of God didst choose rather to please him then her. It is true saith joseph, neither did I lose any thing by my uprightness, and sincerity: for though I was a while in trouble and disgrace for it, yet the Lord that gave me the gift of sincerity, he took my part, & caused me to be set at liberty, and brought me with my great credit, & her great shame to high preferment, and now am I free from all troubles, and live like a king in heaven, as sometime I was a ruler in Egypt. Ask David, and he will tell thee, 
Psal. 119.10.  that when he could say unto God, With my whole heart I have sought thee, then could he most boldly call upon God, and say: Let me not wander from thy commandments. Ask Saint Paul, and he will tell thee, that he would not presume to crave for the prayers of the Church, 
Heb. 13.18.  but when he could also certify them that he had a good conscience in all things, and desired to live honestly. Again, Paul speaking of himself and his fellow labourers, saith thus: We are not as many, which make merchandise of the word of God: 
2. Cor. 2.17.  but as of sincerity, but as of God, in the sight of God we speak in Christ. 
Chap. 4.2.  We walk not in craftiness, neither handle we the word of God deceitfully, but in declaration of the truth we approve ourselves to every man's conscience in the sight of God. And what hast thou gotten Paul for thy labour? In how many dangers hast thou been both by sea and by land? By thy own confession thou hast been whipped, and beaten with rods, cast into prison, stoned and laid for dead, hunted from one place to another, and at the last lost thy head: hadst not thou been better to have pleased thy honest neighbours by preaching Christ after their fashion? No no, saith Paul, never tell me of these matters, I was crucified to the world, and the world to me: that is, I cared no more for the world, than the world did for me: the power of God did appear in my weaknesses: when I was in prison I was at liberty: when I went from the whip to the dungeon, I sung Psalms: yea, all this was an honour unto me that I was not worthy of. From all my dangers the Lord delivered me. And where I lost my life, there I found it again: even everlasting life. In a word, I have fought a good fight, 
2. Tim. 4.7.8  and have finished my course, I have kept the faith: For henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but to all them that love his appearing. Ask King Hezechiah, what was most comfortable to him in his sickness, when he looked for nothing but death. 
Esa. 38.3.  Oh, saith he, I paid, and said, I beseech thee o Lord, remember how that I have walked before thee in truth, and with a perfect heart, that is, a sound and upright heart without dissembling, and have done that which is good in thy sight, to show that when all fail, yet sincerity, and truth of heart shall comfort us, like a good keeper and kind nurse at the hour of death.  
Now then, what remaineth for this point? but that we gather up the sum of all that hath been said of it, and make the conclusion: and that is this: Seeing that sincerity shall be rewarded by our heavenly father, both in this life with sound comfort in time of trouble: with courage and boldness in time of prayer: with the prayers of the Saints in time of need: with a continual feast in the time of affliction: with heavenly consolation in the time of death: and in the world to come, with the kingdom of heaven; let every man confess that the reward of sincerity is a great reward. And seeing as it is so great for quantity, and so good for quality, that all the world cannot afford so much as a shadow thereof, nor tell how to commend it, let every one of us be more moved therey to embrace sincerity, and to seek praise at God's hand, rather than all the vain praises of the world. And seeing as sincerity is of all virtues the chiefest, and that which graceth all our virtues before God and man, let us above all look in all our affairs that nothing be done without it.  
Lastly, seeing as both Enoch, and joseph, and David, and Hezechiah, and Paul, besides many else have given such testimony thereof: let no man doubt to believe, nor fear to follow it, for out of all doubt those that are approved in God's sight, shall be well rewarded of their heavenly father. And so much for the reward of sincerity.   

THE FOUR SERMON.  MATH. 6.2. 
As hypocrites do in the Synagogues and streets, to be seen of men:  
WE have heard heretofore the excellent nature, and heavenly reward of sincerity; now brethren, that we may be as much out of love with hypocrisy, as we are in love (I hope) with sincerity: let us see the nature and reward of hypocrisy: because contraries being laid together, do the better appear. And first, of the nature of of hypocrisy, upon these words: as the hypocrites do, etc. Of the second branch when we come to the next words, Verily I say unto you they have their reward. At this time only of these words: as hypocrites do: wherein our Saviour Christ doth give us to understand two things First, that whosoever professeth a show of that which he is not, is an hypocrite: secondly, that the doings of hypocrites are to be made known, that every one seeing the hypocrite laid out in his colours, with his reward that belongeth to him, may take heed, that he play not the hypocrite, or if he hath played that part, to be ashamed thereof and repent, and follow the Lord ever after in sincerity and truth of heart.  
Now seeing as our Saviour Christ would have hypocrites known by their doings: I will endeavour myself at this time by God's help, to uncase the hypocrite, who hath played his part so long, so impudently, and so uncontrolledly, carrying away all the credit of the world, even to the undermining of the house of God, & endangering the whole estate of Christian Religion. And call this Sermon (if you list) the uncasing of the hypocrite: for I will (if God will) do my best endeavour to uncase him. Wherein perhaps I shall not behave myself so handsomely and finely to please all parties, as some could do: but yet I hope both sound and plainly I shall go to work. You know brethren, that plain dealing is my profession, though it be counted a jewel for beggars: flattery, and curiosity, and hypocrisy I leave to them that will die rich men, and therefore I speed accordingly: and I must needs confess, that I am wellinough served, to be so well belaboured as I am with the strife of tongues. Well, if I could handle this matter more learnedly than I can; yet I would of purpose deceive all such itching ears, as come rather to have their humours fed, than their lives reform. A piece of work both thankless and dangerous, yea a most unpleasant argument have I taken in hand, especially as the case standeth now, when most men come to catch and to cavil, and quot homines tot sententiae, every man's head swarming with as many odd conceits and uncharitable surmises, as there be heads to hear. But it is no matter my brethren, think and speak of me at your pleasure, so long as I have the truth on my side, I care the less, words are but wind, and truth will prevail in the end, and judge them that now condemn it. Saint Paul telleth me, that I must pass through good report and bad report (and I thank God so I have dove meetly well:) and to the Galathians he saith thus, 
2. Cor. 6.8. Gal. 4.6.  Am I Paul become your enemy because I tell you the truth? to show, that whosoever will speak the truth shall be counted an enemy. But what saith the same Apostle? If I seek to please men, I cannot please God, and therefore I am at a point. God gave me an upright heart in his sight, and then, as for the favour and disfavour of the world his will be done. But now to the matter in hand: Do not your alms, that is, your good deeds to be seen of men, as hypocrites do. Our saviours purpose is to illustrate his precept by an example of counterfeits and players, who do all their feats of purpose to be seen of men: to which end, they have a stage erected, that men may see them, making proclamation, that whosoever come to such a place, at such an hour, shall see such a man's players, that is, such a man's hypocrites make a play, that is, play the hypocrites by counterfeiting and showing diverse men's actions and diverse men's persons, which they are not, neither act they indeed. Therefore seeing that the nature and practice of players doth most fitly serve to set forth the nature & practice of such as do but counterfeit and dissemble in the profession and practice of religion, when they would be thought to be in good earnest: and seeing that (for their counterfeiting) players were the first, that were termed amongst profane writers hypocrites: therefore I say the Scripture hath borrowed that name of them, & translated it to all that play the dissemblers & counterfeits in God's business or otherwise. Of this judgement is master Calvin, whose words are these, 
Cal. Har.  in his evangelical Harmony, upon this place: Nam quum hypocritae profanis scriptoribus dictifuerint histriones qui in scena & ludis fictas personas agebant, Scriptura hoc nomen ad homines duplices cord, & simulatos transtulit: that is, seeing as players which in Interludes and on stages did fain and counterfeit the persons of other men, were termed hypocrites by profane writers, the Scripture hath translated that name unto dissemblers and men of a double heart. And most fitly are they both called hypocrites, because they both counterfeit alike, and make a show before men of that which they are not before God: yea so like are they one to another, as things cast both in a mould, or as those men are that for their likeness in favour and condition, or for their nearness in affinity or office, do call one another brothers.  
Amongst Players, one counterfeiteth the King, and yet is no King, but a base fellow in comparison: another counterfeiteth a merchant, and yet is no merchant, but a beggarly companion: others come to fight, and yet do not fight, but dally one with another: others scold and brawl, and seem to be at mortal enmity one against another, like some kind of Lawyers at the bar for their Clients: but when they are gone, they are as good friends as ever they were, and laugh at them whom they have made fools. But indeed certain persons amongst Players are to be excepted, which are not counterfeited: for some play the fools part, and are fools indeed: some play the varlet's part, and are varlets indeed: some play the rogues part, and are rogues indeed: some play the cousiners' part, and are cousiners indeed: some play the parts of lewd men, and lewd women, and are lewd indeed: so that these (I think) have wrong done them to be termed hypocrites, because they do not counterfeit the parts they play, but are the same indeed that they make show of, except it be in regard of the persons which they represent, that they be called hypocrites: for those persons they are not indeed, though the quality of those persons they have indeed. In like manner is it with men of a double heart in religion or otherwise. Some seem to pray, when they do not pray, but babble with their lips, words which their minds think not of, and their hearts consent not unto: and keep a stir for thrice a week service, not caring for the Sabbath day; and come perhaps of contention too, rather than of any devotion. These are in show devout, but in truth devout hypocrites. Some pretend friendship, while with the lion they offer to lick poor men whole with a dinner at Christmas, or the loan of a little money, or the sale of some rotten commodity, while with their teeth, that is, by cruel practices (ill neighbours to a smooth tongue) they mean to pray upon them: these are in show friends, but in truth friendly hypocrites. Some make a show of zeal to the glory of God, when their zeal is nothing but bitter malice, and malicious bitterness: a thing that too many in the ministery are guilty of: and wherewith many zealous and faithful Preachers are unjustly charged by hypocrites. But our comfort is, that God doth acquit us, when the wicked do condemn us; but they that are maliciously zealous, are zealous hypocrites. Some in their humble and courteous behaviour seem altogether to be compounded of humility, with kind speeches and friendly offers, as, yours to command: I owe you any service that▪ I can, (meaning indeed ever to owe it, and never to pay any) I have the courtesy of the town for you, and I marvel when you will come to our house, and I wot not what, when indeed they mean no such matter: these are humble and kind hypocrites. Some seem very careful for the poor, like judas, when they would oppress the Church, and either disburden themselves, or else enrich themselves with the spoils of the Church: these are charitable & benefacting hypocrites. Some make a show of a troubled conscience, and seem desirous of resolution in their pretended doubts, when they purpose only to entrap the Preacher: these are afflicted hypocrites. Some seem to hearken to the Preacher very attentively and devoutly, when in their hearts they turn most of that they hear into a jest, because they like it not: these are attentive hypocrites. Some make as though they desired nothing more, than the observation of the Prince's laws, when in the mean time they freely violate all laws themselves: these are lawless hypocrites. Some cry God forbid, but that every man should have his due, and in the mean time practise all the devices that may be to defeat every man: these are conscionable, or rather unconscionable hypocrites. Some pretend the discharge of their office, when they mean thereby to play their parts against some whom they owe a grudge unto: now these you may call officious hypocrites. Some seem more forward than others in the outward profession of the Gospel, that under the colour thereof, they may the more freely give themselves to their pleasures, and every newfangled fashion that is daily invented: these you may call (if you will) hypocrites of the fashion. Some are as the company they come unto; and as peddlers with their packs have access to men's gates to get money: so these with their tales of every man get access to most men's tables, where they buy and sell at their pleasures, they care not whom, and all for a meals meat: these you may call (if you will) peddling hypocrites, or Protestents for the pot and the spit. There be diverse others, which (if time would tarry) I would decipher unto you: as the dainty eared hypocrite, called Noli me tangere, who will profess Christ crucified, but cannot abide to have Christ crucify his sins; and the brazenfaced hypocrite, who in secret will say any thing, and in public will deny the same again. But here are enough and too many, to act a play that shall please the world, the flesh and the Devil. Now what is the religion of all these I pray you? or (to speak the truth) of most men now adays, but hypocrisy? that is to say, a very play, which every one studieth to act as artificially as he can, upon the tickle Stage of this vain world, to win thereby credit and commodity amongst men, being before God nothing less, then that which they seem to be unto men. Now all these hypocrites or players may be divided into two sorts or companies. First, such as make a counterfeit profession of religion. Secondly, such as make a counterfeit practice of that which they profess. And both these companies of hypocrites, are either public or private. Public 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 authority which are public, or such as abuse the public assemblies and exercises of religion, seeming there to be that which they are not. Private hypocrites are such as play the counterfeits in households, or otherwise. In households and families there is much hypocrisy, that is: many a play played by diverse actors, both comically and tragically, that is, in sport and in earnest. The actors in these plays be sometime the husband, sometime the wife: sometime the master, sometime the servants: sometime the parents, sometime the children, and sometime all together, as hereafter more at large we shall see. As in households, so elsewhere is much private hypocrisy reigning, as in shops amongst buyers and sellers, and elsewhere between party and party: making contracts and bargains with great protestations of love and kindness: and all to deceive.  
Some think none may be termed hypocrites, but such as have been forward and zealous professors of the Gospel in show: but they are deceived. Indeed whosoever is a professor of Christianity, and denieth the power thereof, is an hypocrite. But of professors there are two sorts: some are very forward, and some are not so forward: some are zealous and make a great show, & some are not so zealous, nor so much in show, yet all professors of Christ's Gospel. Whosoever hath given his name to Christ in baptism, and is a partaker of the Lords table, is a professor of the name of Christ: but if in their lives they serve Satan, they are but hypocrites. But it will be replied, that such as never made any show of religion cannot be counted hypocrites, because hypocrisy is a counterfeiting or dissembling in religion. It is true indeed: but what count you religion? or what is it to make a show of religion? Is it only 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 Divinity? or to use prayer and singing of Psalms, and catechizing in the family? or to keep company with godly persons? or to speak against unlawful swearing and profaning the Sabbath? or to defy idolatry and superstition, etc. Surely he that doth all these, maketh a good show of religion, and if he doth them not to God as well as to men, he is a gross hypocrite. But what then? Is this all religion? Indeed many think so, and deceive themselves. But whosoever maketh a show of any religious duties, maketh a show of religion. And we know that all the duties required in both the tables of the Commandments, 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 halves, that is, to men but not to God. Now that religion consisteth aswell in the duties of the second table which concern our neighbour, as in the duties of the first, which concern God's worship: it is evident by the testimony of S. james. 
jam. 1.27.  Pure religion and undefiled before God: even the father is to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world, that is, to help those that have no means to help themselves. He doth not exclude the duties of the first table, which concern the immediate worship of God, but showeth that all that without the other is vain, as he saith plainly in the verse before: If any man among you seemeth religious, and refraineth not his tongue, (meaning from backbiting, lying, slandering, and maliciousness, and filthy talking, against which he inveigheth in the 21. verse) this man's religion is vain. Now many civil honest men being baptised and admitted to the Lords table, and coming at times appointed to the holy exercises of God's worship, may in some good measure keep the duties of the second table, and yet not be very forward observers of the first table, paying man his due, and being slack inongh to give God his due. Now these I say if they keep the second table, that is, pay every man his own, honour their superiors, and live chastened and orderly, and seek to preserve life, and keep hospitality for the poor, and help their neighbour to his right, and bear true witness, they do also make a good show of religion: but if they do these things but to be seen and commended of men, they are but hypocrites: that is, counterfeits before God. Again, if they stand more precisely upon one thing, that God hath commanded, then upon another: it is a sign that their hearts are not upright with God: for if they were upright, they would aswell regard his commandment for one thing as for another, or else they are hypocrites and dissemblers, to pretend obedience to God's commandments when they mean nothing less.  
But it will be objected again, that the duties of the second table may be performed in some sort, even by a mere civil or natural man, that knoweth not God (as amongst the heathen be many such) nor make any show of religion at all: or else where is the common distinction of civility and religion? Of civil actions and religious actions? The answer is easy, and to stand long upon such a point, were but to trifle away the time. We speak now of Christians in name and profession at the least, and not of the heathen: and every one that professeth himself a Christian, professeth also the works of Christianity in show at the least, which are (as hath been showed) the works of the second table aswell as of the first: which self same works may be done both civilly and religiously too: and so one and the same man in one and the same action: may show himself both a civil honest man, and a religious honest man. As for example: the law of the Prince commandeth me to pay my debts, to help my neighbour, to relieve the poor, etc. As a subject owing obedience to my prince I do these things, and therein I do the part of a civil man, because I obey unto civil authority. But if in doing of the same things, I have an eye unto God who commandeth the same things, and do them in his fear, and of love unto his Majesty: then do I the same things both religiously & civilly too. As for the heathen or heathenish professors of the Gospel, if they do obey civil authority for fear or for vainglory, or for any other end then the love of their neighbour, which also must flow out of the love of God, as being the end of the law: they also play the hypocrites because they seem to love their neighbour, when they only love themselves.  
And to make all this more full and plain which hath been said let us hear what our Saviour Christ saith to the matter, who is the best expositor of his own mind. In the 23. of Matthew, he pronounceth woe eight or nine times against the Scribes and Pharisees for diverse kinds of hypocrisy, or diverse several 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: 
Mat. 23.13.  Woe unto you Scribes and Pharisees hypocrites, because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye them that would enter to come in. There is one kind of hypocrisy: his meaning is, that they had one device or other still to keep men from the hearing of Christ's preaching, which was the very kingdom of God's grace, and the mean to bring them to the kingdom of glory: and for that matter they had diverse pretences: but because the thing they aimed at, was to keep men from hearing of the Gospel preached: therefore Christ calleth them hypocrites. When I consider well of that place of Scripture, it maketh me remember such Church officers, as never go forth to cause men to come to Church, but when the Sermon is ready to begin, which they neither care perhaps to hear themselves, nor would by their goodwills that others should hear. Now because the preaching of the word, is the kingdom of God's grace, and the means to bring men to the kingdom of glory, let them take heed of Christ's woe, because they shut up the kingdom of heaven before men: for they themselves go not in, neither suffer they them to enter that would come in, and all under pretence of executing their office in causing men to come to Church. Oh cunning devil, that under pretence of bringing men to church, can keep men from that, which should let them into the kingdom of heaven, that is, from hearing the word preached.  

Verse 14.  In the 14. verse our Saviour Christ pronounceth woe unto the same persons for another kind of hypocrisy, and that is this: Under colour of long prayer, they devoured widows houses, for which they were to receive the greater damnation. Here is religious hypocrisy condemned, that is, under show of any religious duty to practise mischief. Some abuse long prayer, some short prayer, some read prayer, some weekly prayer, to cover their malice, and to make the world believe they are devout persons. Let such as do so take heed: for Christ's sentence is already gone forth against such: they shall receive the greater damnation.  

Verse 15.  In the 15. verse he saith they played the hypocrites another way, and that was in taking great pains to make men of their painted profession, and then to nursle them up in all kind of gross hypocrisy and wickedness, to which end they would compass sea and land, and use all kinds of forcible persuasions, pretending their soul's health, etc. Of this sort are all jesuits and Seminary Priests, 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 unto the Church of Rome.  
In the 16. 
Verse 16.  verse he noteth another gross hypocrisy: and that is, to make a conscience of swearing by one thing, and no conscience of swearing by another, as to swear by the Temple was with them no sin, but to swear by the gold of the Temple, that was a great sin. And to swear by the Altar was nothing, but to swear by the offering upon the Altar, that was a great sin: Such hypocrites are they that make it no matter of offence to swear at every word, by the holy and dreadful name of God, so they swear not by that precious blood which he shed, or the wounds which he received, or some part of his most sacred person. And to swear by the creatures of God, as by the light, by the fire, by their silver, by the bread or other things which God made, as also by their faith and troth: is no sin, so long as they swear not by God himself. But mark what our Saviour Christ saith unto all such. In the 17. 
Verse 17.  verse he saith thus: Ye foolish and blind, to show that there are foolish and blind hypocrites, which ever through ignorance and folly commit hypocrisy. Whether is greater (saith he) the gold or the temple that sanctifieth the gold? the offering or the Altar, that sanctifieth the offering? whosoever therefore sweareth by the Altar, sweareth by it and by all things thereon. And whosoever sweareth by the temple, sweareth by it, and by him that dwelleth therein. And he that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon. And even so by Christ's 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 derived, and on whom they be grounded. But to proceed: In the 23. 
Verse 23.  verse the Lords jesus taxeth them for another kind of hypocrisy, & that is this: They tithe mint and anise and cummin, and leave the weighty matters of the law, as judgement, mercy and fidelity. This he calleth straining of a gnat, and swallowing of a camel. A disease that all hypocrites do labour of, to be very busy and doubtful in small and trifling matters, and to neglect altogether the weighty and principal duties of the law. Hic morbus omnibus fere saeculis & apud omnes gentes regnavit (saith Master Calvin) ut maior pars hominum leviculis obseruationibus Deum placare studuerit. This is a disease (saith he) that hath reigned in all ages, amongst all men, that the greater part of men have studied to please God with the lightest and triflingest observations that could be, and his reason is this, because (saith he) they cannot exempt themselves from all kind of duty and service to God, therefore they fly unto this as a second remedy, to redeem most grievous offences with satisfactions that are nothing worth. And for an instance, he bringeth in the Papists: who passing over the great and most substantial commandments of God, do think to make him amends by sweeting about cold and naked ceremonies. And such a thing is it that Christ reproves in the Scribes and Pharisees, who cast by the principal points of the law of God, and thought yet both to satisfy him, and to retain also a name of righteous men, by paying of their tithes, and not of all things neither: but of mint and annife and cummin, and such toys, when notwithstanding in greater matters they used all the fraud and deceit that could be, and left no cunning means unpractised, to defeat the Church of her right in the chiefest things. After the manner of many now a days, who (most hypocritically) will come to the Minister, and say, you shall have all your due, God forbid that we should keep a farthing from the Church that is due. No Sir, you shall have rather more than less of your due. Now these be good Pharisaical speeches. But when it cometh to trial indeed, it shall be the tithe only of mint and cummin, etc. that is, of toys and trifles to speak of, as it might be of the remnant of an apple tree, or if you will the tenth part of an apple. And because you shall not say, but that they deal well with you and with a good conscience, you shall have the paring and all, whereas when we come to the uncasing of the hypocrite, we shall find him just of Ananias his religion, 
Act. 5. jer. 43.  who told the Apostles that there was all, when there was but half, or of the jews religion, in jeremy 43. who said that they would hear the word of God from jeremy: but when jeremy spoke, they said plainly, this is not the word of God, we know the word of God. So say minting hypocrites, we will pay our dues: yea, to the uttermost, but we will set down ourselves what is due, and more than that you get not: like a good fellow on the way, that bade a man deliver his purse, and when it was told him that it was against the king's laws to rob and steal: his answer was; It is true indeed, the king's laws must be obeyed, but you must know that for this time I am king, & my commandment is that you deliver your purse: behold my Sceptre (quoth he) and showed him his sword, even so is it with those which say, all dues must be paid, but they will set down what shall be due, & their will shall go for a law: I speak not now of things in controversy, but of things that be out of controversy. What devices? what shifts? what art and cunning? what craft and subtilely, even among the meanest aswell as the greatest (except here one and there one, a few amongst many that deal truly▪) and all to defeat and defraud the Church of her right: and yet forsooth when they come to pay the tith of their mint and their anise, & cummin, and stubble, and a half penny for a shilling: and a shilling for a pound, and a pound for ten, devouring both fields and flocks, that is, the greatest matters of all, they will say, God forbid, but you should have your due. And let a Christian Minister demand, but what the Christian Magistrate hath allowed him: what exclamations shall you hear? what grievous accusations of hard dealing? of cruel dealing? a covetous man, never content, and I know not what will ensue? I speak it to warn you my brethren to take heed in time, of such gross hypocrisy: and to repent of that which is past, and deal uprightly as in the sight of God, who will brook no such dealing at your hands. It is a point that toucheth the state of our souls, and the hazard of our salvation very nearly: and therefore look unto it, as you will answer it unto God. I doubt not but God will still provide for his servants, what his gracious will and pleasure is, as he did for his servants the Apostles, in the Primitive Church, 
Act. 5.  when Ananias and his wife played their parts with them, lying unto the holy Ghost, to save part of their goods, & to keep a good opinion amongst men: but God took them with the manner, and smote them down with present death, to show how he can do with all such as play the like parts. And though he doth not strike all such presently as he did them: yet many of them may sensibly feel God's hand upon them, in their goods, or in their bodies, or in their cattle, or one way or other, or hardening their heats, or blinding their eyes, that they cannot repent of their wickedness, because he reserveth for them (I fear) a more fearful judgement.  
And what else (I pray you) do they but tithe mint, and anise, and cummin, and neglect the greater matters of the law, which in the Church or commonwealth do so vehemently urge matters of ceremony and circumstance, and in the mean time leave the principal and most substantial points of God's worship unlooked unto? What a stir do some keep to have every thing in order about the Church, to please the eye and the time withal, but have no care to have a learned preacher to instruct their souls in the ways of life and salvation? What a coil do others keep about sitting and kneeling at the Communion? and never regard the due examination of themselves aforehand, that they may come worthily unto the same?  
These and such like matters ought to be done, but the greater matters ought not to be left undone. Or else (saith Christ) men are like those that strain a gnat and swallow a camel. Now what a ridiculous jest is it, to see one mince and chew a small crumb of bread for fear of choking, and yet swallow down a whole loaf? or to strain the liquor that hath a gnat in it, for fear of hurting their jaws, and make no bones of a camel, which is a huge beast, that is, of a thing that is more than they are able to compass, without manifest peril and destruction? Such ridiculous hypocrites are they that keep a great stir about trifles, and let foul abuses pass by, yea swallow them down whole.  
And because we are now entered into the bowels of hypocrisy: give me leave a little to clear myself of one thing more, wherein (as in diverse others) I have been not a little mistaken, and that is this. It is rumoured abroad, that I would have persuaded the Church-officers of this place to dispense with their oath, in not presenting those things which concern myself in my ministery: which is all one, as if I should persuade them to be perjured, by a witting and willing abusing of the most sacred name of God, whom they have called to witness against their own souls, if they do not present all things that they are sworn unto. It is untrue, and a wickedness, that I trust God in his mercy will preserve me from while I live; but this indeed I said, that in their oath; as in all other oaths that are ministered judicially, two things are chiefly respected, if they be not expressed: the one is the glory of God, the other is the good of the Church; which I told them they were in the execution of their office, and in all other presentments to have a special regard of: advising them to look most to those things, that do make most for the advancing of the glory of God, and the reformation of the Church of God: as namely, the profaning of the Lords day, by unnecessary working thereupon: by carrying of wares up and down, and open gaming upon the Lord's day, together with blasphemers, drunkards and usurers, and negligent comers to the church; all which be foul blots and spots in a Christian congregation: and therein should God be greatly glorified: and not to let these alone, and stand altogether prying into the Minister, for matters of ceremony and circumstance: as if they were in office for no other end, but to trouble God's Minister, and to strengthen the hands of the wicked. But forasmuch as God is glorified also in presenting of every thing that cometh within compass of their oath, I would have them answer truly unto every article. And so I say still unto you that be in office: deal so as God may be glorified, and God's church may be edified. Leave this partiality in doing your office: have the fear of God before your eyes: and fear more to offend his Majesty by abusing his holy name, then to offend your honest neighbours by winking at their sins. I tell you these things plainly, and in love to your souls (whatsoever men judge of me) I protest before God (if protestations will serve) your courses that you take be not good. God is dishonoured by you, and the Church of God unreformed. It is seldom that you go abroad to visit men's houses: I mean those that are frozen in their dregs: and when you do go, it is so unseasonably, that it were better that you went not at all. You should go at the beginning of common Prayer, and compel men as much as in you lieth, to come to the general confession and prayers of the Church, and reading of the Scripture, as well as to the Sermon but you tarry till the Sermon beginneth, and then draw out many with you, that would be gladder to hear the Sermon, perhaps then yourselves are, and so you hinder both yourselves and them too. And by this means you offend double, by bringing in an open contempt both of the Sermon and the common prayers of the Church. For what say many? we are a coming: all in good time: the Sermon is not begun yet: and so you let them alone: as who say, if they come to the Sermon than all is well. Again by this means, behold another inconvenience while men are left to themselves, to go & come at their own pleasure, the poor are for the most part defrauded of their allowance, because (men coming not in due time) the collectors cannot have it of them, unless they would go as unseasonably about in the Sermon time, as you do.  
Again, when you do go, to whom do you go? or whose houses do you visit? Alas, none but a few poor base Alehouses, and the meaner sort: you dare not go to the richer sort, to the better sort: no, you are afraid to displease them: you say it is not the custom: but they may, and their wives may, and their servants may come at their pleasure, and do what they list: and that see the poorer sort, and they think they should be suffered as well as the rich. Again, when you have visited some few places or persons; what do you? Do you present any of them? Never. Do you take twelve pence apiece of them according to the Statute? Seldom. And there again the poor are defrauded by your partiality. And to say the truth, I do not see with what faces you can present the poor and meaner sort, except you also present the rich, for fear lest either perjury or partiality should fly in your faces. And what are your pretences? Forsooth for the poorer sort: alas they are poor, we have given them warning, etc. as though they have not had warning enough, or should from year to year still be warned, and never be spurred forward by the discipline of the Church. And for the richer sort, why sir, we see them not, we know them not that do offend: do you know any? Can you tell us of any? And what a stir would here be, if we should be so forward? What, would you have us noted above all men in the town? and I know not what. A way with these fig leaves for shame, and look to your oath sincerely. My brethren leave this halting, and dissembling, and malicious dealing, and partial dealing in God's business. For all that deal so, do as hypocrites do: and you know that hypocrisy is detestable in the sight of God. It is no marvel (good brethren) that there be so many Schismatics, 
schismatics.  that have divided themselves from our congregations, crying out against us, that we have no Church amongst us for want of discipline and government, although therein they be foully deceived. For they think, that because in many places of the land, discipline is either not used at all; as where every man is let to do what he list: or else abused, as where only good men are troubled for trifles, or some few of the most inferior sort, which have no money to pay, are called in question: that therefore we have no discipline at all: but they are deceived greatly. For even as a rich man hath gold and silver in his house, though he let it lie and rust, or else misspend it: and as there is a sword in the sheath, though it be not drawn forth; and power also in the owner thereof to draw it forth, though he exercise not that power at all, or not aright: even so in this Church of England is a sword of discipline: that is, Church government, and power in the Ministers and officers of the Church to exercise the same, although in some places it is let rust in the sheath, & in other places perhaps drawn forth and used unseasonably. But alas many that be ignorant and weak, and yet tender of conscience (howsoever most of that sort be carried with a spirit of fury and insolency) do stumble exceedingly at these things: and surely no great marvel, when those that be sworn to present so many things, let all alone, or else turn the edge of the sword against the Ministers of the word, taking, as it were, a pride and felicity in disgracing and discrediting of them. For (to let pass the corruptions of many which are in place and authority to punish faults) surely this is a thing intolerable, for any that are sworn to bring disorders to light, to make no more conscience of their oath, then if the fearful name of God were a matter of no regard, but to be played and dallied withal, or made a cloak for mischief and malice, as if God himself did either know nothing of your dealings, or had no will or ability to punish the same. Neither is it any marvel though the Minister of Christ be had in contempt, and be counted a contentious and a troublesome fellow, when those which should second him with the censurers of the Church are content to let the wicked do what they list, without controlment: nay are as ready to violate God's orders as others, and assoon as any to misuse God's Minister for doing of his duty faithfully. And what will be the end of all this, but a fearful judgement of God upon the land, to end the matter withal? As it fell out in the days of Zedechiah king of judah, in whose days both he and the Priests, and the people trespassed wonderfully, and heathenishly, and polluted the house of the Lord, even as in our days the house of God is polluted and contemned. To redress this gear, the Lord sent unto them his messengers, rising early and sending: for he had compassion on his people, 
2. Chron. 36.15.16.17.  and on his habitation; but they did as we do: They mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, & till there was no remedy. For he brought upon them the King of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and spared neither young man nor virgin, ancient nor aged: God gave all into his hands. See the 2. of Chron. the 36. Chapter, and the 16. and 17. verses: to show us that though God can bear with many sins, yet he cannot bear with the contempt of his word and Ministers. And thus you see brethren, three foul and fearful monsters brought forth by the malice, and nursed by the negligence, and covered by the hypocrisy of Church officers: and that is, contempt of discipline and government, Schism and division in the Church, contempt of God's message and messengers, and all attended upon with the consuming wrath and vengeance of God. If any man shall think that I have urged these things too near, and too particularly applied this doctrine: let them but seriously consider as before God, what damage the Church sustaineth by the corrupt and partial dealing of Church officers, and I hope they will easily confess, that a Pastor (whom God hath made a watchman to see that none of Christ's sheep be lost or devoured) by his pastoral authority in his own place, may and aught to say as much as I have done, yea even to the Church officers of this place, without offence to any. And I marvel (considering the great mischief that ensueth the negligence and counterfeit dealing of Ecclesiastical officers, and how the fault (when Schismatics are bred) is returned upon the Ministers & faithful teachers) that others are so sparing, or no more earnest against them than they are. For if men be jealous over their children, & do with great indignation set themselves against those that are means whereby they are bereaved of them, yea of their cattle, which is less. And if the Church ought also to be as jealous over her children, (which through the painful travels of her Ministers have been begotten unto Christ) as men are of theirs: then why should not the Fathers, and nurses, I mean the Ministers of the Church's children, for the Lord jesus open their mouths▪ yea with great zeal and indignation against those, by whose means the members of the Church may and do miscarry? For why should the Church of Christ be robbed of her children: as this very congregation or flock hath been of some since my coming hither, through your negligence that be in office, and sworn to bring gross and noisome abuses to light (the stink whereof maketh many weak ones to loath their mother's house) and we sit still and hold our peace? But alas sir (will hypocrisy say) what would you have us to do? when we present faults, nothing is reform: as good let all alone, as get the ill will of our honest neighbours and do no good: money will buy of all, etc. But this is too open a net to dance in, when all the world shall see, that the least part of the hypocrites care, is to reform gross abuses, to do good indeed, and with a religious heart zealously to maintain the glory of God: but rather bend all their study to serve the time, to please men, and to cross the truth. Nay rather if men's hearts be upright with God, 
josh. 14.  they are of josuahs' mind, who said, Though all Israel will not, yet I and my house shall serve the Lord: so, though no man else will make a conscience of their oath or office, yet we will: and so do I pray you. For if others will be remiss, and partial, and corrupted when you have presented faults, and will swallow those Camels, that you bring out of their stables: that is their sin, and they shall answer for it. But if you fail in your duty, seeing and not seeing, straining gnats and swallowing of camels: that is your sin, and you shall answer it also; for every one shall bear his own burden. And therefore in the fear of God, let us look every one of us better unto in than we have done: and repent of that which is past, that God in Christ jesus may be merciful unto us.   

THE V. SERMON.  MATH. 6.2. 
As the hypocrites do.  
WE have hitherto heard, how vainglory, and hypocrisy do defile all our good actions before God: and how by taking heed, vainglory is to be avoided. The reward likewise of sincerity we have seen, and in part the mature of hypocrisy; according to the intent and purpose of our Saviour Christ, who both describeth hypocrites unto us in their colours, and in so doing doth plainly tell us, that he would have the doings and qualities of hypocrites to be made known unto the world. To which end it is necessary, that the hypocrite be uncased and viewed well in the light, that every one espying his ugly visage, and taking good marks of him, may beware of him, avoid his conditions, and escape his punishment. And this work (as you know good brethren) I called the uncasing of the hypocrite, wherein I showed you first what is hypocrisy: namely, a counterfeiting of religion, or any religious duty, or a doing of that which we do only to be seen of men, and yet seem to be such as would approve our ways in the sight of God, professing the love and fear of God, when there is no such matter in us. For which cause they are most fitly compared to players, who make a show of doing that which they do not indeed, and represent those persons which they are not. Next, how many kinds of hypocrites there be, some being public, some private, some religious, some civil. Lastly, we took a particular view of some special hypocrisies, described by our Saviour Christ in the 23. of Matthew, from the 14. verse to the 23. whereof the last was of them, that seem to make a conscience of trifles, and none of weighty matters, which Christ calleth straining of gnats, and swallowing of camels: all which for brevities sake I do omit, because there are many more yet behind to be uncased: whose acts and monuments are truly recorded: whose visages and pictures are plainly deciphered, and whose bowels and inward parts are deeply searched, and whose jugglings and dissemble are all fully discovered by Christ the searcher of hearts, in the forenamed 23. chapter of Matthew, and diverse other places beside. Wherein our Saviour Christ we see is not sparing but plentiful, not mild but severe, not short but long, not negligent but painful, and never hath done with them, but ever anon meeteth with them, remembreth them, and never lets them pass until he hath marked them with his black coal of deep dislike and deadly detestation, and still warning his disciples to beware of hypocrites, and their levin of hypocrisy, whereof but a little soureth and spoileth the whole lump. Now seeing our Saviour Christ bendeth all his force as it were against hypocrisy, and the doings of hypocrites: I see no reason that any should be offended that I do so too. For hypocrisy in religion is like judas amongst the disciples, a fair spoken thief, but a cunning and dangerous traitor, ready still to betray both Christ and all Christianity into the hands of their enemies: only she saith, as Esau said: The days of mourning for my father will come shortly, and then I will kill my brother jacob: that is, I only want and wait a time to do my feats in.  
Besides those acts which our Saviour Christ hath already noted in the Scribes and pharisees to the 25. verse of the 23. of Matthew, we find in the verses following diverse other parts of their hypocrisy, severely taxed, and lively described by him, whereof some be in actu, some in potentia: that is, some be present, and some are to come. By the former he showeth what is always the present behaviour of hypocrites, even when they are at the best: by the latter he prophesieth what they will be when time shall serve, and that he showeth in the 34. verse: where he saith: that they (which now for the present do garnish the sepulchres of the righteous) shall one day both kill and crucify, scourge and persecute both Prophets and wise men, in their synagogues, and from city to city.  
But for the present thus it is with them. First, they make clean the outside of the cup and platter: 
Verse 25.  but within they are full of bribery and excess: & these he further likeneth to whited tombs, which appear beautiful outward, 
27.  but are within full of dead men's bones and of all filthiness: applying his simile unto hypocrites thus: So are ye also, for outwardly ye appear righteous unto men, 
28.  but within ye are full of hypocrisy and iniquity. Christ's meaning is, that all hypocrites care is to approve themselves in the sight of men, by setting fair shows upon every thing, but before God they are most wicked & abominable: like the harlot, who to please strangers is very diligent and careful, and towards others is very courteous, and sober, and kind, but towards her own husband is most savage, impudent and shameless.  
In the next place Christ showeth, what friends and well-willers hypocrites are unto the Prophets, that is, to the Preachers of God's word: but you must note, that is to them that were dead: and that they are great friends to them, appear two ways. First, by the cost that they are at in decking their Tombs. Secondly, by blaming of their forefathers, by whom the Prophets were persecuted and injuried while they were alive. And thus would they get a good opinion amongst men, by reverencing the memory of the Prophets and holy men of God. For while they did thus counterfeit a love unto their persons, they seemed to yield to their doctrine: and who would not take them now for most faithful followers of their doctrine, and most zealous servants and worshippers of God? It was a thing very plausible to deck the Tombs of the Prophets, and to erect monuments for them. For by this means, saith Calvin: 
Call H●●. evang. Mat. 23.  quasi ex tenebris eruebatur religio ut in suo honore staret: religion was as it were plucked out of darkness and set up in her due honour. But indeed they meant nothing less than to restore the doctrine of the Prophets, which by their death might seem to be put out. And yet being both strangers unto the prophetical doctrine, and also most deadly enemies unto the same, they would bestow goodly Tombs upon them being dead, as though that they and the Prophets had stood both for one and the same cause.  
And this saith Calvin, is usual with hypocrites, to honour the holy servants of God, & pure teachers of the word after their death, whom they could not endure being alive. And for this M. Calvin doth yield a very singular good reason. This cometh not only from the corrupt custom of the vulgar people, saith he: sed quia duris & severis correptionibus molesti, ampliùs non sunt mortui cineres, non agrè in illis colendis euanidam religionis umbram ostentant qui loquentium vocibus ad insaniam aguntur. But because their dead dust and ashes are no longer troublesome unto than with hard and sharp reproofs: therefore it doth not grieve them to make show of a vanishing shadow of religion, in reverencing them being dead, who were driven to madness & rage with their lively voices. The world (because it durst not wholly despise God, or at least rise up openly against him, as it were in arms) hath invented this device to worship the shadow of God for God himself: & in like manner doth reverence the shadow of the preachers & Prophets for the doctrine itself. What need we go any further for an example of this play, then to the Popish church? who are not content with that lawful and due reverence that is given to the Apostles & blessed Martyrs of Christ: but will bestow most impiously upon them that worship that is due to God: and profess that they cannot honour them enough: when in the mean time by their raging against the faithful, (which follow their steps and doctrine) they do plainly show how they would use the Apostles and Martyrs, if they were now alive again, and did perform that duty which they did when they were on earth. For why else do they with such rage burn and flame out against us, but because we desire to have that doctrine to be received, and to flourish, which the Apostles and Martyrs have sealed with their blood? Let them then a dorne the images of the Saints, with their frankincense, candles, flowers, and all kind of pomp as long as they list, saith Calvin: if Peter were now alive they would surely pull him in pieces: if Paul were amongst them, they would certainly stone him: if Christ himself were alive and amongst them, they would roast him to death with a softfire.  
And do not diverse Protestants play the same part? who will seem to make much of some Preachers: and give them good entertainment, as Herod did john Baptist, and yet persecute with might and main their own Pastors for teaching the same doctrine which they do? Or for the covering and cloaking of their special and beloved sins, will seem to the world to be religious, by hearing the preaching, and entertaining of the persons of Preachers at their houses, thinking themselves then safe, 
judg. 18.  as Micah did when he had a Levite in his house, when in their hearts they do utterly loath and detest the sincerity of that truth, and the strictness of those courses, as puritanism, and too much preciseness which they urge? And what is the religion of all such, but a play to be seen of men?  

Verse 33.  In the 33. verse of the former 23. Chapter, Christ (being about to conclude his Sermon) doth more plainly uncase these hypocrites, and layeth them wide open to all the world, telling what they are, what they must look for, and what his servants must look for at their hands. What they are he showeth, when he saith: O Serpents and generation of vipers! to show, 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 stick to eat out the very bowels of the Church their mother, to maintain their own state and pride. What they must trust unto if they truly repent not, he showeth, 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 saved. So hypocrites we see by Christ's example are to be handled, though they be the great masters 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 tribunal seat of God's judgement. What Gods servants must look for at hypocrites hands when time shall serve (howsoever they seem now to hear them, and to entertain them) our Saviour Christ showeth, 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 abundance of God's graces: but they shall scourge them and persecute them from city to city: 
Verse. 34.37.  yea even in jerusalem, 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 holiness of the Temple, nor reverence of the Altar, whereupon the sacrifices were offered, could stay them from shedding of innocent blood. As for example: the blood of Zacharias the son of Barachias, meaning indeed him, that was the son of jehoiada 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. Calvin noteth; because he had spent his whole life in the worship and service of God. And this is usual in Scripture, to give unto men besides their proper names, other names of special signification, either for their consolation, or for their humiliation. So jacob was called Israel, that is, prevailing with God: 
2 Chron. 24.22.  and Solomon, jedidah, that is beloved of the Lord: and james and john, Boanerges, that is, sons of thunder: and jehoiada, Barachias, that is, the blessed of the Lord. So terroris gratia, to terrify him, Bashur that misused jeremy, was called Magor Misabib, that is, fear on every side. And Naoim in the bitterness of her soul, would be called Marah, that is, bitterness. But now to the matter of Zacharias, the son of jehoiada Barachias, the blessed of the Lord. Of whose martyrdom and the cause thereof, we may read sufficiently in the second of Chronicles, the 24. chapter, from the 17. verse unto the 23. So likewise in time to come they which now boasted of the Prophet's Tombs amongst them: and of learned Preachers in their synagogues, should through the just vengeance of God, be given up to such a reprobate mind, that they should show all kind of raging cruelty against the same Prophets, whom they so much seemed to reverence. God grant this prophesy may never take place amongst us, if it be his will: but surely it is much to be feared, that if time should turn, and religion alter (which our sins have justly deserved) it will prove too true. For hypocrites will play the hypocrites, and show themselves in their colours when all is done: even as the Blackmoore will be black, 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 law, to abuse God's Ministers, as many be: what would they do, if they had Prince and Prelates, and law, and all to back them? They that now in the public and authorized profession of the Gospel, (and under the government of so gracious and Christian a Prince as we have, who esteemeth of the true Ministers of Christ in the Church, as of the soul in the body, the Lord long preserve her amongst us) are not ashamed to contrive wicked plots, and devilish devices, to call their Ministers names into question, by suggesting unto great persons, most impudent lies and shameful slanders, and that under pretence of their office, and upon the credit 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 objected and answered, ended and finished ten years ago, and to revive matters which have been dead and buried so long time, like those that in Queen Mary's time, digged up Bucers' bones out of the grave, to indite them and burn them: what cruel persecutors would these become if time did serve? What would not these men do against the poor servants of Christ if Queen Mary's time should come again? except God did give them repentance, and work a strange alteration. God deliver me out of their hands, and give them better minds if it be his will. It were a strange alteration to see some that now bring Bibles to the Church, and turn to places after the Preacher, one day to be instruments to burn so many Bibles as they can come by. It were strange to see such as are now most attentive in hearing the preacher, and most kind in giving him entertainment, one day to throw a faggot at his head, or to be a witness against his doctrine, or to help to burn him? Well, such times have been, and such times may come again for our sins: and then shall the approved be known, as the Apostle speaketh, and hypocrites with their light and chaffy profession shall then be discovered, & blown away with the wind. Many now would answer as Hazael did to the Prophet, 
2. King. 8.12.13.  if any should say to them as the Prophet said to him. I weep, saith the Prophet, to remember what thou shalt do to the children of Israel when thou art king of Aram, how thou shalt burn their cities. and put their young men to the sword, and dash their infants in pieces, and rend their women with child. What? said Hazael, is thy servant a dog, that I should do this great thing? So would many answer now (no doubt:) Are we dogs, that we should so use God servants, & c? No doubt of it, in King Edward's days, he that should have warned some persons of such things, that were hearers of those reverend Martyrs and Bishops, Hooper, Latimer, Ridley, Cranmer, & other faithful Ministers. D. Tailor, Bradford, and others, they would have been at defiance with them: yet for all that, they (when time served) stood forth to accuse these godly Fathers, & to persecute them to death, that a man would little have thought of be actors in such ttagedies. Well, God bless us all my brethren, & keep us in his holy fear, and make us upright hearted, & constant in the profession of religion: for I do fear greatly else, that if ever time should serve (which God for his mercy's sake forbid, if it be his will) too too many would play Hazaels' part, though they make a fair show now, and stand at open defiance for such matters. Well, let no man brag of his own strength, that he will do this, and he will not do that: for many good men, even sincere Christians, may promise and vow a standing for the truth with Peter, and because they rely upon their own strength, may fall with Peter: but I trust God will give them mercy and repentance to rise again with Peter: but as for hypocrites and time-servers, whose hearts are best known unto God, out of question, they will then show themselves in their colours. Let them now pretend with judas never so much care for the poor, or love to Christ, they will one day prove thieves to the poor, and traitors to Christ, as judas did: and if they once fall with judas, let them take heed that they hang not themselves with judas, for betraying and persecuting innocent blood. For it is not the approbation of the Elders that will justify judas, nor his officious kiss that will cover him, nor the law of the land that will warrant him, nor the silver bribe that will enrich him, nor the praise of men that will comfort him, nor his forced restitution that will restore him, nor his constrained confession that will convert him, nor his faithless repentance that will save him; when his money, & his friends, & his own tongue, and heart, & hand, & conscience, as a thousand witnesses, and God himself shall be against him, God grant that all counterfeits and hypocrites, and dissemblers in religion, may in time take heed by his example. There be many both honest and godly religious Christians, whose desire is, with all their hearts to please God, by doing those things which his word requireth of them. And these for the love that they bear unto the truth, and their hatred that they carry against wickedness, are by an odious name called Puritans: and if they fall at any time through occasion, as oftentimes they do through some infirmity against their wills, then are they condemned as hypocrites, but most unjustly. For though all our actions smell of hypocrisy, as master Bradford well perceived, when he desired the Lord to forgive him all his hypocrisies, and confessed a little before his death, that all his prayers, and all his best serving of God were but hypocrisy, meaning in comparison of that sincerity that is required of every Christian: yet notwithstanding are none to be termed hypocrites, which fall by occasion through infirmity, and are only stained with the dust of it, and infected with the contagion thereof, as men that draw in one and the same air with hypocrites: but only such are to be counted for hypocrites, which make a show of that which they are not, nor mean to be, but with their tongues can hold men cunningly with a fair tale of religion and godliness, while their hearts are resolved to practise all kind of mischief and iniquity: of such I speak, and not of simple hearted and well meaning Christians, who have (no doubt) their faults as well as other men, though they make not an art of sinning as hypocrites do.  
This secret hypocrisy of God's children doth not a little trouble many of them, neither can many be persuaded but that all that they do is done in hypocrisy, as master Bradford writing to one of his friends, in most of his letters condemneth himself for a painted hypocrite, and being thus troubled in their tender consciences, they are still afraid of that woe, that our Saviour Christ pronounceth against hypocrites. But for the comforting of such tender consciences (whose fear is ever that they shall not deal uprightly and sincerely enough in God's sight) we are to distinguish of hypocrisy: for some hypocrisy respecteth men only, seeking only praise of men and not of God: and some hypocrie there is that respecteth God also, yea most of all, and that stealeth in this fort upon us. A Christian that feareth God goeth in private by himself to call upon God, by prayer. Now in his private prayer, sometime his mind is drawn away into a number of by-thoughts and wandering imaginations, insomuch as he oftentimes thinks least of God, when he calleth upon him, neither is thoroughly moved with an inward desire of obtaining those things that he prayeth for, nor with a hearty loathing of those sins that he prayeth against: then cometh Satan and suggesteth thus: Surely thou art an hypocrite, for thou hast not prayed with all thy heart, nor with all thy soul, nor with all thy might. Again, sometime the Christian soul prayeth earnestly, with great feeling and groaning of spirit, and hath his mind wholly intent and bent upon God, that he is even ravished, as it were in prayer, thinking of nothing but heavenly things, & when he hath done goeth his way, thinking with himself that he hath done very well, and no doubt but God doth highly commend him for it: and flattereth and commendeth his own heart for so doing. The like corrupt thoughts & motions, shall we feel in performing other holy duties of reading our task in the Bible, or meditating or giving secret alms, etc. And when we bewail these corruptions, yet still we shall be ready to think well of ourselves for it: as one that wept bitterly for his secret hypocrisy, & then was troubled because he thought he should be commended for that. In a word, whatsoever the Lord worketh in us, or by us, we are ready straightway to think well of ourselves for it: even this secret hypocrisy is a sin and a great stain, and is the last sin that shall be subdued in the godly, and needeth also great repentance, and must be washed away by faith in the merits of Christ's blood. I deny not, but that a Christian soul may rejoice and take comfort unto himself in the performance of such holy duties in private, for that it is a lively sign of the sanctifying grace of God's spirit with him: but yet there is matter sufficient to humble him remaining, if he doth not still continually return all the glory unto God, and not think the better of himself in so doing neither. But this is not that gross hypocrisy against which I deal all this while upon this next, nor against which Christ crieth woe so often, for that is a domineering sin in the wicked, who study to do all that they do to be seen of men: and thereunto (to blind the eyes of the world) bend all their wits: and yet for the most part do not so much as once think, neither will they be known to play the hypocrites: these make an art of sin, and think they do well to live thereby.  
Now those that make an art of sin, and put on profession of religion for their cloak, deal artificially indeed, for being given to lying and dissembling, they will inveigh eagerly against lying and dissembling, like the thief who having found more money about the true man than he would be acknown of, cried out, Good Lord what a world is this, whom can a man believe now a days? Art thou not ashamed to lie? didst not thou tell me thou hadst no more? etc. when notwithstanding he was busy in committing of his robbery. Again, they will extol & commend humility, & condemn the proud to the pit of hell, that a man would think they were the meekest men in the world, when all the matter is to have all submission and reverence showed to themselves, as an usurer of London, who willed the preacher to cry out against usury, that all might come to him for money. Again, they will not stick to frequent Sermons, to commend honest men, to intrude themselves into good company, & all to make the world believe that they are such themselves, as they are whom they do commend, and converse withal. If you bewail the corruptions of the time, they can bewail them as much as you. If you condemn hypocrisy and dissimulation, they can do it as judicially as you. If you speak of the Ministers duty, they can tell it as well as you. If you allege Scripture for proof of any matter, they can be as deep in Scripture as you. If you will be an Apostle or amongst the Apostles, they are for you: nay they will go a little beyond you and them too, they will ease you all of your burden, and care: for none shall carry the bag nor make the provision but they, because they mean with their brother judas to play two parts in one, that is: the tray-God, and the thief too.  
Is this true will you say? how shall we then know hypocrites from honest Christians? if we cannot know them, how then shall we avoid them? 
Math. 7.  Well enough: by their fuites you shall know them, saith Christ, speaking of those that are sheep without and wolves within, as all hypocrites be, by their fruits you shall know them. To show that we must wait a time for the matter, for fruit is not presently ripe so soon as it sown, but it must have a time to bud, and to blossom, and to harden, and to ripen: and then taste it, when it is ripe, and you shall then by it know what name to call the tree by. One of you is a devil saith Christ, meaning judas, and one of you shall betray me. Now when Christ said that judas was a devil, the same judas was a gross hypocrite, but it was not known unto men until he had betrayed his master, and hanged himself. There was a time for judas to conceive devilish purposes, and there was a time to bring forth the same. So hypocrites have a time to conceive mischief, which lieth hidden in the heart, like the infant in the mother's belly, but when the fullness of time cometh, forth it must come, and cannot be dissembled any longer, no more than it is possible for a woman to keep her infant within her, beyond the appointed time of nature. God knoweth them now, and men shall know them hereafter. God seeth when the seed is sown, how it groweth, and how it ripeneth: yea he knoweth the thoughts of men's hearts long before they are.  

Math. 22.  The Pharisees come to Christ: Good master thou art a good man, and teachest the way of God truly, and carest for no man. Tell us, or resolve us of our doubt: Is it lawful to pay tribute to Caesar or no? In show these are good trees. Christ seeth the root, and the sap, and the bud, and presently determineth what they are. Why tempt ye me ye hypocrites? and afterward when they accused him to be an enemy to Caesar, than the fruit ripened, and all men knew them to be hypocrites. Herod was a crafty fox, and Christ knew him to be one, long before the world espied him. Herod had one sin that he loved well, and lodged it in his heart. But as Rahell covered her father's idols with the asses litter, so he had a fair covering for his sin, he would hear john preach, he would reverence the man, & seem to be glad of him, and what was all this? but so much litter to cover a beast withal: a fair covering to cast over a foul sin. For who would have thought now that such an auditor of such a Preacher had loved his brother's wife, and kept her as his wife? He seemed to like well of john Baptist, but the dancing damsel pleased him better, and his brother's wife best of all: and when for the saving of his credit before men, in performing of a wicked promise, rashly made to a lewd wanton, he careth not to shed the innocent blood of the man of God, whom before he seemed to reverence: then is Herod's fruit ripe, taste it now, and tell me if he was not an hypocrite: and are not all they such hypocrites, as do to their power as he did, though not in that degree and measure of iniquity? We are professors of the Gospel say some, and we like our Preachers doctrine well, but our honest neighbours please us better, and our beloved vanities best of all. We live by them, and we are sorry that we cannot do for him as we would, for we have passed our word against him: so was Herod sorry too, for that he had passed his promise. And to keep credit with those that have pleased, and pleasured us, we must not call back our words: so said Herod too, but uncase the hypocrite a little, and view him well. First, if thou wilt be counted a true Christian, and a sincere professor of the truth, why dost thou lodge any one sin with delight in thy heart? tell me that: If thou sayest there is no such matter, then tell me why dost thou frequent the company, and take such excessive pleasure in the bewitching vanities of such persons, as will snare thee, and deceive thee? Then: why art thou so rash as to promise thou knowest not what? Then: when thou seest that thou art in danger of committing wickedness, who can compel thee to keep such a wicked promise? Oh I must keep my credit with men. Oh but hypocrite, first keep credit with God, and remember thy former promise that thou madest and vowedst to him in thy Baptism: if all this will not serve, then rush on like an hypocrite, uncased to thy own destruction.  
Many in the world are content they say, to hear the Preacher, so long as he preacheth Christ crucified, or else not: and surely no reason. But open this case, and see if a counterfeit may not be under it. For, many are content to sin freely, and set all upon Christ's score: saying, he shall pay for all. If any man meaneth so when he biddeth the preacher preach Christ crucified, then there is an hypocrite uncased. Many are content to hear that Christ lived in poverty to enrich them, that he was abased to advance them, that he was punished to acquit them, that he was mocked to grace them, that he was naked to cloth them, that he was hungry to fill them, that he was cursed to bless them, & that he died to save them: but to hear that they must be poor for his sake, and be abased for his sake, and to be mocked for his sake, and to be crucified for his sake, and crucify their sins which crucified him, they cannot abide; this is not to preach Christ crucified. Christ crucified must dispense with some sins of theirs, or else they have done with him: nay if Christ come now to crucify their beloved sin, and their sweet sin, and their profitable sin, let Christ take heed that he be not crucified again by them. What? is Christ crucified for us? and must we have our sins crucified too? nay we will none of that: we are content to take a place in his kingdom at his right hand and his left hand, but to baptised with his baptism, and to drink of his cup, we will not endure. We will do any thing he will have us to do, saving that which goeth about to restrain us of our liberty: we will follow him, hear him, eat and drink with him, give him leave to pay all, and to die for us, and commend him for his kindness, but to be so kind to him, as for his love to part with one sin, that we are in love withal, to leave following the fashions of the world, or to part with a lock of hair, is a hard saying: who can abide it? To forgive our enemies, to lend freely, to relieve the poor cheerfully, to keep the Sabbath wholly and entirely, to leave our pleasures at his call, to hear his doctrine more than ordinary, is a hard saying, who can abide it? To leave our false weights, and false lights, and false oaths, and false friendship, and to deal simply, and plainly, without fraud and deceit, is a hard saying: who can abide it? To leave our engrossing, our forestall, our cogging and dissembling, our backbiting and slandering, our rash judging, and condemning of our brethren, is a hard saying, who can abide it? To forsake the filthy fellowship of profane persons, to cast off the company of scoffers, and deriders of religion, to embrace the truth sincerely, and to make much of those that fear God, be they never so poor or simple, is a hard saying, who can abide it? To be checked for our swearing and blaspheming of God's name, to be called upon for Catechizing our household, and to use thanksgiving at the table, and singing of Psalms for our spiritual recreation, and to confer soberly and friendly of the Sermon, is plain Puritanisme (as they call it) who can abide it? No, no, Sir, we can no skill of this gear: preach Christ crucified, and we will hear you, otherwise not: we cannot away with this doctrine.  
Well, but let the hypocrites know, that if Christ crucified be preached rightly, and applied truly to the conscience, he will make all the veins in the hypocrites heart to ache, he will suffer him to have but small rest in his bed, and little list to his meat, and less pleasure in the world, and least of all in the word of God: for that in the end is the judgement of God upon hypocrites, to loathe the word because it goeth about to make sin loathsome unto them. Christ crucified hath wrought a double work, he hath both destroyed the Devil, and also the work of the Devil. And so is Christ to be preached, both crucified and crucifying, crucified for our sins, and also by his virtue and Spirit crucifying sin in us, or else we cannot be saved.  
Now let us pray.   

THE VI SERMON.  MATH. 6.2. 
As the hypocrites do.  
THE next sort of hypocrites to be uncased are, secret underminers of the truth, in show defenders, but in deed destroyers of the Church: such are called in Cant. 2.15. foxes which destroy the Vine, that is the Church, who by their grating at the root of the Vine, do cause the same to bring forth but small grapes, that is, the Church cannot thrive in religion, and good works because of them: these are called foxes for their craftiness, and their cruelty. Such a one was Herod, who craftily sent for the wise men to inquire where Christ was borne, pretending a mind to worship him, when his purpose was to kill him. Such are all close Church-papists, and time-servers, who to please men do as the most do: but in the mean time by all crafty devices do undermine the Church, the Preachers, and cause them to be troubled for toys & trifles in comparison, to stop the course of the Gospel & in the mean time pretend a care of the observation of laws, which themselves break as freely as any other, and regard as much as the horse or mule, whose mouths must be holden in with bit and bridle. Such also are those that come to the Sermon, in show very devoutly, and to be edified; but in deed only to watch and catch, at a word and a half, taking only what will serve their turn (like the devil himself) to entangle thereby the preacher, if they like him not. You shall have many of these come orderly, and mark attentively, as if they would latch every word with their mouths, but as it was with the Prophet ezechiel's auditors, so is it with them, their hearts run another way, and they mean not to follow any thing that is given in charge: and therefore when they are gone, with their mouths they make jests of the Sermon. And to the Minister of Christ commonly their answer is: you do well sir, to tell us our duty, and to tell every man his own: well fare your heart, you do well sir, you do well to discharge your conscience: and if we do not as you bid us, that is our fault, we must answer for it: and though we do as our honest neighbourt do, yet we hope God is a good God, & will hold us excused, he is not so hard as many would make men believe. The last sort of open hypocrites that are not yet uncased, are common cavillers, & depravers of the truth, and of those that teach the same. Some carp and cavil at that which they understand but like not, as the Lawyer in Luke 14. Master in so saying thou puttest us to rebuke also, when Christ touched Lawyers: and as the covetous jews, which mocked Christ when he preached against covetousness. Luke 17. Some cavil at that which they understand not, as the jews which called Paul's preaching babbling and new doctrine, when he preached the resurrection.  

Object.  Oh but (will some say) he revengeth his own private quarrels and grudges in the pulpit: yea he speaketh of malice: and therefore we cannot regard that which he preacheth. 
Answer.  Doth he so? verily the greater is his sin, if he doth so. But if those be Gods quarrels which thou callest his quarrels, and if that be spoken in the evidence of the Spirit, & with plain demonstration of the truth, which thou sayest is in malice against thee, then is it evident that thou hast played the gross hypocrite, so uncharitably to accuse, so rashly to judge, and so wrongfully to condemn the Minister of the truth: and pretendest thou carest not what: and all to put by the blow of God's sword, that so thy sin might not be lanced, and yet in the mean time be a professor of religion. And what art thou oh man (saith the Scripture) that thou judgest another man's servant, whose heart is known to his God, and not to thee, and to God he either standeth or falleth, and not to thee? Alas this is an old objection and slander of great antiquity, common to all the true Preachers of the word: and it hath ever been the common practice of all hypocrites, which meant to live and die in their sins, when they knew not what to say for themselves, and fearing that the truth would choke them if they should swallow it, to cast it up again: saying, that it was spoken of malice and revenge. So played king Achab, who had sold himself to work wickedness: he could not deny but that Micaiah was a true Prophet, a plain dealing man, but yet he could not away with him: and why so? forsooth because he doth not prophecy good but evil unto me: that is, he speaks that that likes me not: so many cry now adays, he hath not the goodwill of his hearers: and why? because he doth not seek to please them, he is too tart, he hath a bitter spirit, he doth not heal but wound: they do not complain that he hath a flattering spirit, or a lying spirit, or a soothing spirit, or a fearful spirit, or a pleasing spirit: for all this hypocrites can away withal well enough, because such a spirit is toothsome: but that he hath a quick and sharp spirit, and his reproofs are sensible and bitter, this is wholesome, but not toothsome, and therefore not to be brooked of hypocrites. But now let us consider my brethren whether this will go for currant payment in the day of the Lord or no: Why hast thou cast my word behind thy back, will the Lord say? Our answer will be, because we did not love him that delivered it. But why did you hate him? Because he did not please us. Not please you, why? did he preach errors and lies? No, we could not find any fault with his doctrine, that is sound: but yet we cannot away with him, he was too plain and round with us. Too plain? why that was for your good, if planè and sanè, if both plain and sound. Oh but Lord we like not his life, he was covetous, and hard, and proud, and had no love in him, he was not sociable, no good companion, not one of his neighbours do love him. Well shall the Lord say, thine own conscience thou hypocrite, shall give evidence against thee, and convict thee of false witness bearing against many of my servants in these respects, & if I now do acquit them, what are they the worse for thy bad constructions and hard words? And if thy conscience do now prove to thy face that all these allegations were but counterfeit devices to cover thy sin withal, what art thou the better though all thy neighbours take thy part, for thou knowest: and I know it much more, that many of my servants have sought peace at thy hands, and then hast thou prepared thyself to war: they have used all good means to procure thy love and good liking in the truth, and thou hast then construed every thing in the worst part against them that thou couldst imagine: to their faces thou hast spoken fair words, and behind their backs thou hast used all lying & slanderous speeches, whereby thou hast made them odious in the world: & when they would have taken all pains to do thy soul good, thou hast complotted by all ways and means to discourage them, and to grieve and quench my spirit in them. So do hypocrites which love not the pure light of truth, and so hast thou done. And admit that all this were true which thou pretendest, yet so long as they came in my name unto thee, & with my message, revealed in my word, which thou couldst not disprove, but carp at, yet oughtest thou to have heard them, & to believe them, and to fear at my word coming out of their mouths, & in charity to have judged the best of their affections, or prayed for them: knowing that I which am the searcher of the heart, would surely call them to reckoning for their affections, if they were not upright in my sight: but now in that thou hast devised mischief of thine own head, and put it before thee as a stumbling block of purpose to fall upon, and to cause others to fall with thee: & seeing as thou hast through my servants sides, even pierced my name, & my glory, and not stayed there, but pearked up Lucifer-like into my seat, to sit as a peremptory judge over the hearts & affections of my servants, when thou hadst no list to yield to the truth, to confess thy faults, & amend thy life, how canst thou deny but that thou art guilty of most saucy and insolent hypocrisy? Moreover, when thou likedest not the plain & simple utterance of my truth, & the confirmation thereof by the sacred testimony of my servants the Prophets & Apostles, it hath pleased thee o hypocrite to count my servants no scholars, but unlearned & ignorant fools, as though my book contained nothing in it but ridiculous matter for thee to make thyself merry withal. So hath it always been with all hypocrites since the world stood: my wisdom hath been counted foolishness, & man's folly high wisdom, but thou shalt know, that they were truly learned which had learned Christ aright, & they were fools who in the swelling words of man's wisdom have sought only to feed thy ears and not thy conscience. Furthermore, I forget not thy hypocritical show of maintaining false love, and unity, and peace with the wicked, under pretence that the Preachers whom I have sent unto thee, have been condemned by thee and thy consort, for troublesome & contentious persons, when they have disquieted thy sin. But let not my servants be discouraged in my business for all this, saith the Lord, For so did they use my Prophets before them. jeremy was counted but a babbler, 
Mat. 5. jer. 20. Eze. 33. Act. 16. Mat. 22.  & a contentious person. ezechiel's Sermons were but as the songs of a minstrel, & matter to jest at. Paul was accused of sedition by Diana's siluersmithes. My own son who was wisdom itself from everlasting with me, he was counted an enemy to Caesar: & the wicked hypocrites turned away whatsoever he spoke with a jest. And let no man think himself better than these, or too good to pledge them in that cup of contempt and bitter reproach that they have begun to them in.  
Oh but me thinks now the hypocrite being thus uncased, beginneth to plead hard for himself, saying, that though he come not at those troublesome fellows, & unlearned, yet he heareth others and maketh much of them too, so that he is wrongfully charged, if men say that he cares not for the word of God, that he is not religious, that he cannot abide to have his sins reproved, etc. Surely this at a blush is good fruit, but in truth no better than an apple of Sodom, fair in show, but being touched, it turneth into ashes. For nothing is either more easy or usual amongst hypocrites than to do so: that is to say: First, in way of revenge, to disgrace one whom they like not, by gracing another, & to discountenance one by countenancing some other. And yet in the mean time pretend another matter, & that is to be better edified, & I wot not what: & that they may seem notwithstanding both religious & judicial, they will highly commend the one, & deeply cast down the other; but why, or upon what good grounds they cannot well tell. There be in diverse places of the world, especially in great cities & other popular places, running auditories, or as one calleth them Circumcellions, wheelers about hither & thither, hearing now one then another, & then a third, & every one, & indeed never a one long, like one that hath a giddy brain, who being whirled into every place, is truly said to be of no place. These humorous hearers of all men commonly cannot away long with their own Pastors teaching, though he teach the truth never so sound, nor so profitably. Except it be between man and wife, I do not know so near a conjunction of any thing, as is by the ordinance of God, between the Pastor & the flock. Now as nothing ought to separate man & wife, but fornication or adultery: so nothing ought to make the flock leave their Pastor, but false doctrine & heresy, if he be a teacher. And surely there is no sincere hearted Christian but maketh a conscience of this duty: that is, they dare not leave the Ministry of their own ordinary Pastors, by whom they have sound any profit or spiritual comfort: they dare not so much as yield to any such changes, for fear they should not only be troubled with the spiritual itch of the ear, a disease (where it once rooteth) altogether incurable, but also discourage and make sad the Spirit of God in their faithful teachers, whereby they may in time be given up of God to flatterers and seducing teachers, fit for their humorous vein & vain humour. And surely whosoever doth duly consider the offence that groweth thereby, & the hurt that followeth also therupon, both to the whole body of the Church in general, & to their own souls in special, they dare not (but in the fear of God) make great conscience of it. 
Mat. 18.6.  Christ pointing to children said, That whosoever should offend one of these little ones, it were better that a millstone were hanged about his neck, and he cast into the bottom of the sea. How much more may that be spoken to those that take a felicity in scandaling & offending, in disgracing & discouraging, by their fantastical roving abroad the greater ones, that is, the Pastors and builders of the Church?  
I speak not this, as though we were the worse for your giddy gadding and straggling, but to let you understand, that you are the worse that give such bad examples, and that you must answer your contempts unto our Lord and Master Christ jesus. This humorous course of giddy brains and itching ears is both schismatical, childish, and unprofitable. Schismatical, because they go about to make a rent in the Church of God, 
1. Cor. 3.  and to divide Christ among them. This disease reigned in Paul's time, and it reigneth in our time. I hold of Paul, saith one: I am of Apollo's, saith another: and Cephas shall go for my money, saith a third. But never a one of those hold of Christ sound and substantially. But what is this but to divide Christ? as the Apostle saith, is Christ divided? as if he should say, you all would be counted Christ's, and to hold of Christ: if you do so, why then do you not regard all his Ministers alike, and hear all alike? Paul as well as Apollo's, and Apollo's as well as Cephas, and Cephas as well as either of the other: for every one of them preacheth Christ, though every one after his several gift and measure of knowledge, and utterance, and eloquence. etc. Though one be milder than another, and one sharper than another; yea though one man's gift please your humour better then another's, yet every one hath Christ for you. But now as if one had Christ and another not, ye will hear one and not another, and so you divide Christ which is but one: this is not: well are you not carnal? nay are you not Schismatics?  
As it is a carnal and schismatical practice, so is it also childish: for so do children that go to school, being once held in to their books, and restrained of their liberty, they are weary of that Master, and desire to go to another, or else no more to school: so hypocrites when they are required to take a settled course for their profiting in religion, and are restrained of their liberty, in sin, in vanity, in riot, in pride; and are pressed with the doctrine of mortification and truth of heart, they are weary of such a teacher, and must go to another, or else come no more at school: so that it appeareth that they have no more government of themselves, nor strength of the Spirit, nor staidness of affections then little children have. As it is both schismatical and so danderous, and childish and so ridiculous: so it is also unprofitable. For they that leave the ordinary and standing Ministry of their own Pastor (and none (certain) gather here a piece and there a piece, but never lay any sound foundation, nor make any orderly building, as they do that tie themselves to one man, who keepeth an orderly proceeding, laying all the principles of religion one after another, and one by another, and every one in order till all be finished.  
I deny not, but that upon some special occasions a man may be sometime drawn away from his ordinary teacher, as traveling from home, or being requested by our faithful friends of another congregation, to answer for their children (as they call it) at their Baptizing, or to accompany some of our friends or our Magistrates departed out of this world, unto their grave, and such like: if Christ be preached there, that we may follow him: otherwise I see no great necessity to enforce a man to leave his ordinary teacher, to go to a bare reader for a civil duty performing: but rather to remember what our Saviour Christ answered to one that said he would follow Christ, but first he would go and bury his father: 
Mat. 8.22.  Let the dead bury the dead (saith he) follow thou me. To show that those that have no list to follow Christ's doctrine, are no better then dead men, as touching the life of the spirit in the soul, and they may serve for such a purpose well enough, it is pity to interrupt those that are better disposed, and devoutly addicted to the heavenly doctrine of the Gospel. And further I hold it a thing very expedient and fit, that there be sometimes also an intercourse of Ministers labours: that is, that other Ministers be sometimes admitted, yea procured also to exercise their gifts in their brother's charges; both for the confirmation of doctrine, as also for the quickening of the auditory: for consent of teachers, is a great confirmation of the truth, in regard of our weakness and unbelief, otherwise the truth is strong enough of itself, and will prevail against all the world. And as variety of meats sometime doth make a man have a better appetite to his ordinary diet, even so is it not amiss that sometime our ordinary auditors should have change of teachers, that so they tasting that variety of God's gifts and graces which is in diverse men, they may have a better spiritual appetite unto the ministery and doctrine of their ordinary pastors and teachers. But to run hither and thither, and commonly to leave our ordinary teachers, only either of a fanstastical desire to hear new things, or of a loathing the plain & simple manner of delivery of the truth, or of stomach, in contempt and way of disgracing, and discouraging those that God hath set over us, because they have more sharply reproved their sins, or more nearly applied the doctrine to their consciences than others do: (a blessed favour of God indeed, if men had grace so to take it) this is it that I say is both carnal, schismatical, childish, and altogether unfruitful: and further it is flatly repugnant to the commandment of Christ delivered by his Apostle, in the 1. to the Thessalonians the 5. Chapter, 
1. The. 5.12.13.  and 12. verse, where he beseecheth the Thessalonians to know them that labour among them, and are over them in the Lord, and admonish them; and that they have them in singular love for their works sake. And lastly is the practice of such as never professed the Gospel of Christ in sincerity and uprightness of heart, with an humble spirit, and a holy desire to have both their judgement informed, and their lives reform by the word of truth. But on the contrary, in palpable and damnable hypocrisy, with shows, shadows, and flourishes, to be seen and well esteemed of men, as hypocrites do.  

Private hypocrites.  Besides these public and open hypocrisies, there be also many other lurking in private corners, which deserve to be uncased, as in households, where between man and wife many times much love is counterfeited, only before men, and in heart much bitter malice and hatred maintained against each other, which between themselves break out in open and bitter extremities, and behind each others back into foul adulteries, and cursed undoing of the whole family: such an hypocrite is the harlot that Solomon uncaseth in the 7. of the proverbs. 
Pro. 7.  Who when her husband is from home, calleth in her lovers and companions to lewdness, and coloureth her villainy by prating and telling him of her peace offerings, and vows that she hath performed that day, that is, by talking of religion. I say nothing of those that in shops and markets selling wares, will pretend great love, saying; If it were not to you I would not sell it so: another should not have it so, etc. when for the most part all this is but mere cunning, and counterfeiting. I also let pass those that spying a bargain that they hope to reap a great benefit by, will earnestly protest and pretend unto the party with whom they mean to deal, great care that they have of his good and his ease, rather than of their own benefit: too many such there be in the world. Well, God will pull off their viso one day, and lay them open to the world. What should I say of those, that being to follow and further men's suits with great persons, or otherwise at law, have still one trick or other to delay the time withal? pretending great care to do their friends business, and to follow their client's causes in the best manner that may be, and for their best advantage, when all their doing is but a cunning kind of fishing for more money, like Felix who often sent for Paul before him, hoping that some bribe would have been given him to have enlarged Paul. And a thousand more such parts are played in the world, which men in continual practice, and conversing one with another in Church and commonwealth, abroad and at home, shall have occasion to meet withal.  
But for the uncasing of the hypocrite at this time, this shall suffice. Those that fear God unfeignedly, and detest this ugly beast the hypocrite, will make of that which hath been said: as for those that say, they could make good use of it if it had come out of another man's mouth, having laid of purppse a heap of prejudicate conceits and unchristian surmises before them, as so many stumbling blocks, and erected a number of proud and disdainful opinions, and evil constructions of every thing, as rampires or bulwarks against the truth, because they mean not yet to forego their sins, nor to part with their painted visor, I cannot tell what to say unto them, but even leave them to the Lord, their hypocrisy I will not censure: it is like the darkness of Egypt that might be felt: I am sorry to hear that any should have the word of God in respect of persons, contrary to the rule of Saint james, pretending to regard it, if one man speak, and professing a contempt of the same, because another man hath spoken it whom they hate: as Achab did hate Micaiah for no other cause, but because he prophesied not good but evil unto him, that is, he did not flatter him in his sin, as others did, and therefore he hated him: these men show with what good devotion they come to the preaching of the word of God. If they might change their Minister, they think that they should change affections, but they are deceived: for as the Poet could say, and that truly, so say I, Coelum non animum mutant qui transmare currunt, they change the air and not their nature, which go beyond the sea: as appeareth by those that have separated themselves from our Church assemblies in England: Schismatics they were here, and so they are there. In like manner hypocrites which have the word in respect of persons, Non mentem sed ministrum mutant, they may well change their Minister, but their mind they change not: their sins they leave not: it is no part of their meaning, what shows soever they make, except God of his great mercy work a wonderful alteration.  
It seemeth that such persons are of that opinion that Dives was of in hell, who thought that his brethren which were alive would repent, if Lazarus might have been sent unto them from heaven, he was well acquainted with their humour, for belike when they were all living together on earth, never a one of them cared for their ordinary teachers, but (saith the holy Ghost) they have Moses and the Prophets amongst them, if they will not hear them, let them pretend what they list, neither would they repent though one should come from the dead unto them.  
Many will tell us, that another man hath said as much, and more than such and such, whom the people mislike, and it is well taken▪ Such a one may say any thing (say they) and no offence will be taken against him: we marvel that they should take it so ill from one more than another: to these we answer.  
1 How well soever they take it, from one or from another, nothing is reform, they will give all the hearing: but see if any reformation follow from one more than another.  
2 The cause why they do not so break out against one man for the same doctrine, aswell as against another, is because his time is not yet come, as Christ said in Luke 22.53. When I was daily in the Temple with you, you laid no hands on me, but this is your hour, and the very power of darkness. Every man hath a time appointed him of God, a time to be promoted, and a time to be persecuted: a time to be regarded, and a time to be rejected: a time to be made much of, and a time to be set at nought: and when the date of the one is expired, than the other taketh place.  
Now to conclude: if any man think that I have dealt too severely against hypocrites, or that I might have carried a lighter hand toward them than I have done: seeing as there is no man but is stained with some hypocrisy, much or little, in the sight of God at the least, or that in the application of any point of doctrine in the uncasing of the hypocrite I have too particularly, and directly aimed at some, and namely at the partialities, and wilful winking at gross abuses, by Churchwardens, and other Ecclesiastical officers with them, contrary to their oath and a good conscience, whereby God is dishonoured, and his worship is contemned, his Sabbaths are polluted, his Church unreformed: and whereby the wicked are strengthened, and the godly despised: whereby his blessings are restrained, and his judgements hastened upon us: then this is my answer. That in both (as I take it) I have had my warrant from the word of God, which is a sufficient stay unto my conscience, howsoever amongst the unregenerate and wicked hypocrites, it is a matter of least weight, and therefore with them of all authorities least regarded. And for the first, have I dealt more severely against hypocrites than the Scripture, and namely our Saviour Christ? or have I handled it worse than it deserveth? Hath the hypocrite any wrong, to have no more but the truth said and proved against him? Or what? is his service so well pleasing to God, or the Church of God so much beholding unto him for his shows and shadows, or rather his treacheries and cousinages, that he of all other may not be uncased? I speak not now of secret hypocrisy, whereof even the regenerate & faithful are guilty in their best actions before God, and for which all of us must desire mercy at God's hand in the blood of Christ: but of that hypocrisy which reigneth in the wicked, and of such hypocrites as are professed hypocrites, professed I mean in their own hearts, whose desire is nothing else but to be seen of men, and nothing less than to approve themselves and their doings in the sight of God.  
Every one is stained with some lust: which is adultery before God, & with some malice, which is murder before God: and with some envy, which is theft before God: and with some covetousness, which is idolatry before God: and yet every one is not to be called an adulterer, nor a murderer, nor a thief, nor an idolater: because those gross sins are not the study, nor the profession of the regenerate; but they studying & professing, and endeavouring to serve the Lord in sincerity, truth and uprightness of heart, and to deal with men in all good conscience, are called sincere, and just men, as job was: 
job. 1.1.  and being in Christ jesus, through his righteousness imputed unto them, they are just before God. Hypocrisy properly is a sin against the third Commandment: for none more than the hypocrite doth take the name of God in vain, who still for the most part, maketh religion a cloak for all manner of iniquity: which cloak of theirs, when it is once espied or taken from them, they cry out, and rage as men utterly forlorn and undone. For take away their cloaks, their signs, and their shows, and then are they naked, and ashamed both before God and man: and as sincerity graceth the godly before God: so hypocrisy graceth the wicked before men: which is all that they desire or delight in. Give me the substance of religion, saith sincerity, and me the ceremony, saith hypocrisy: give me the body of Christianity, saith sincerity, and me the shadow, saith hypocrisy: let me have praise of God, saith sincerity, and me the praise of men, saith hypocrisy: let not me lack the thing without which I cannot serve the Lord, saith sincerity, and me to serve the time, and my own turn, saith hypocrisy: give me a good conscience before God saith sincerity: tush, conscience was hanged long ago, give me goods and worldly riches saith hypocrisy: give me virtue and honesty saith sincerity: and let me borrow their cloaks to play my part in, and that shall serve my turn saith hypocrisy: give me peace with God, saith sincerity: and me with my honest neighbours, saith hypocrisy, as for God I shall do well enough with him. Handle the matter castè, that is purely, saith sincerity: cautè, that is, warily, saith hypocrisy. Take heed, for God seeth thee, saith sincerity: nay take heed that the world see thee not, and then good enough, saith hypocrisy. It is against the word of God saith sincerity, therefore leave it: tush so long as he can have no vantage against me by law, I care not, saith hypocrisy. Qui vadit planè vadit sanè: that is, he that goeth plainly to work, goeth safely to work, saith sincerity: Qui nescit dissimulare, nescit vivere: that is, he that cannot tell how to dissemble, cannot tell how to live, saith hypocrisy. You see then the difference between the nature of sincerity, and the nature of hypocrisy. The one you see is like a rich King in a beggar's cote amongst men. Because as Christ our head said of himself, when he lived poorly and contemptibly upon earth: My kingdom is not of this world, and I have meat to eat that you know not of: so must Christ's members say: we are poor and despised in this life, because our riches are not of this world, and we have friends that the world know not of. The other is like a King in a play, who for the time maketh a brave show, domineering over such counterfeits as himself is, having upon him cloth of gold, and with the same perhaps are covered a number of scurf and scabs, lice, and vermin: and when the Play is done, the poor beggarly fellow must be fain to return home his borrowed coat again to the right owner, and pay well for the hire thereof. Now you have heard the difference, consider the matter, consult, and give sentence, whether this honest man the hypocrite hath so played his part before God or man, that he deserveth still to go on without noting, and never to be uncased or no. And so much shall suffice for the uncasing of the hypocrite, and descrying of his nature. Now it remaineth that you see his reward: & by that time I hope you will not greatly desire to be an actor in his Play: but of that in the next Sermon. Now as for those that think I have too particularly applied this doctrine: let them know that if Eliah did well in telling of Achab, that it was he that troubled Israel: and if john Baptist did well in telling King Herod that he might not have his brother's wife: and the Ministers of the Gospel have the same authority that they had: then do we not amiss to make special application of our doctrine as they did. Again, if the Apostle said well, when he said, Those that sin openly, rebuke openly, that others may fear, 1. Tim. 2. then do not they well which find fault with us, for following the Apostles rule. For whom have I admonished or reproved, but public persons by office, and public abuses and scandals by them committed and given, to the great dishonour of God, and hurt of this Church? Lastly, if a Preacher may speak to the Prince when he preacheth before the Prince, and to the judges of Assizes, and to the jurours, and to the Lawyers particularly, and to the Bishops, and to justices, all being public persons, and charge them in God's name to look to their office, and amend that which is amiss, and that safely without danger, yea boldly with good warrant: then do not I see but that any Pastor by his pastoral authority may in his own congregation speak particularly to a Churchwarden, or a Sideman, and tell them what they ought to do: yea more, and charge them to do their office faithfully too: yea and more than that, if they have been admonished privately and friendly, and yet will not be admonished, but take upon them still to dispense with their oath, and suffer God's Church (as much as lieth in them to go to wrack) then to reprove them both openly and roundly, that themselves may repent, if they belong to God, or others may fear as the Apostle saith. And until the Mayor of a town, and the Churchwardens and other officers of a parish, can show me by Scripture or common reason, that they be of greater state than Kings, Queens and Princes be of, or than Noblemen, judges, and Bishops be of, or that they be more privileged and exempted from the reproof and censure of the word, especially when their offences are public and desperate, than others be whom I have named before, and take to be far above them: surely I must, and shall by God's grace, both hold my former opinion, and as occasion shall serve, declare the same by practice: that is, by making of special application of the doctrine to the general and public offenders and offences of this congregation. Let him that hath an ear to hear, hear what I say: and let him that hath an heart sanctified consider well of it: and let him that hath grace from God, make a good use of that that hath been said. As for the rest, I say as joshua said: let them choose what they will do, whether they will make a conscience of their duty, or dispense with their oath as they have done: I for my part will surely by God's grace do that which belongeth to a true Pastor of jesus Christ. And as Saint john said: he that is filthy let him be more filthy, and he that is froward let him be more froward, and he that will be obstinate let him be more obstinate, and he that will be an hypocrite let him be more hypocritical, that their sins may be full ripe against the day of God's vengeance. But so many as fear the Lord in truth of heart, and are truly humbled to endure the sifting and trial of the word of God, and are desirous unfeignedly to yield obedience to the holy will of God: let us go on forward in our good courses without fear or fainting, and God our heavenly Father, in whom is our trust, will surely keep us from final falling away, and in his rich mercy will pardon all our sins in the merit of Christ his bloody passion: blessed be his name for ever. Amen.  
Now let us praise God.   

THE VII. SERMON. Of the reward of Hypocrisy.  MAT. 6.2. 
Verily I say unto you, they have their reward.  
OF the nature of hypocrisy, we have heard sufficiently in the three former Sermons, and as sincerity graceth all our good actions before God: so on the contrary side, we have seen that hypocrisy disgraceth and shameth us, yea maketh even our best deeds to stink, as most loathsome filth before his heavenly Majesty: yea and before men too, when once it breaketh out. And this might serve sufficiently to persuade us to take heed of hypocrisy, and counterfeiting in God's religion, or any religious duties commanded by God: but because the hypocrite dreameth of some great reward, whereby he shall become some great man, both in this world, and in the world to come, imagining that as he is liked of men, so he cannot choose but be loved of God: therefore our Saviour Christ affirmeth most constantly and in earnest manner, that hypocrites have all the reward that they shall have. For the praise of men have they hunted for, and that they have, & more than that they shall not have to reward them: but to punish them, a portion they shall have with the Devil and his Angels in hell. The praise of men what is it? surely even as men are themselves: & as they are affected; men are but men when they are at the best, and at the highest. Whether it be in wisdom, or in authority, or in goodwill, or in ability, or whatsoever else: that is vain, and vanishing, mutable and inconstant, blind and partial. A simple reward than is the praise of men, even fit for such vain fools as seek for nothing else. The hypocrite taketh great pains for the obtaining (notwithstanding) of this vain reward, as fools which hunt after a feather blown up and down in the wind: they cannot get it unless they will sweat, and almost run themselves out of breath, and when they have gotten it, it is but a feather, and nothing lighter. The praise of men what is it? surely but words proceeding from inconstant minds, false hearts, and from those whose hands cannot accomplish the devices of their hearts. And what are such words but wind? and what is more inconstant than the wind? He that observeth the praises of men, is like him that observeth the wind: and is fitly resembled to a Windmill, that whirleth about apace so long as the wind bloweth a main: but when the wind slacketh his gale, than he slacketh his pace: and as the Windmill is turned with the wind, so the hypocrite also turneth with the time. If he may be praised for well doing, than he will do well still: but if he be reproached, or threatened, or not highly esteemed; then he altereth his course, and is gone.  
But here perhaps it will be objected by some, 
Objection.  that the Scripture commendeth a good name in many places, and thereby admonisheth men to get a good name, and to keep it being gotten. And what is that but to be praised of men? and to get the good opinion and estimation of men? 
Answer.  Indeed this is true: a good report is to be sought for amongst men, and carefully to be kept too, when it is obtained. But this must be propter aliud non propter se: for some other end then simply for itself. But the meaning and drift of our Saviour Christ here, is that we should not make that the end and scope of our well doing, as if that were our summum bonum, that is, our felicity and happiness, as hypocrites do, that look no further, and desire no better thing than the praise of men.  
To get and keep a good name, there be many reasons to persuade us: but to make the praise of men the end of our well doing; we have no one reason to persuade us, but diverse to dissuade us: as we shall see anon. For the getting of a good report amongst men, we have reason: for Solomon preferreth it before riches, 
Pro. 22.1.  and before precious ointment: that is, before all pleasures and profits whatsoever. Before riches he preferreth a good name, and saith, that it is better than riches: and that for three causes. For first, few riches are hardly obtained without much evil: a good name is not obtained without some good deeds. Secondly, riches are means, by reason of our corruption to call us from God. They that will be rich, 
1. Tim. 6.9.  fall into temptations, and snares, and many foolish and noisome lusts, which drown men in perdition and destruction, saith Saint Paul. 
2. Cor. 9.2.  A good name provoketh unto golinesse. Your zeal (saith Paul to the Corinthians) hath provoked many. Meaning: that the good report which he made of them to others where he came, did through the blessing of God provoke many to the like zeal. Thirdly, riches are uncertain, here to day, 
Pro. 23.5.  and gone to morrow. Travel not too much to be rich, (saith Solomon) for riches take them to their wings like an Eagle: but a good name is more permanent than life, for it liveth after death. As a good name is better than riches, so is it also better than a precious ointment. For first, the best ointment that is, may be purchased for money: as appeareth by that which Mary, 
job. 12.3. Mar. 143.  a mean woman bought for our Saviour Christ: but a good name cannot be bought for thousands. Secondly precious ointment only suppleth the outward parts, 
Luk. 10.34.  and is sovereign for outward wounds, but a good name doth comfort the heart: The light of the eye rejoiceth the heart, 
Pro. 15.30.  and a good name maketh the bones fat, saith Solomon. Thirdly, a good ointment only profiteth the anointed, but a good name is profitable to others. 
Aug. de bono viduita.  Nobis necessaria vita nostra, aliis fama nostra, saith S. Augustine: our life is necessary for ourselves, and our good report for others, to encourage them to godliness as we have heard. Lastly, ointment is pleasant in smell only to those that are nigh: 
job. 12.3.  The house was filled (saith the Evangelist) with the smell of that ointment which Mary bestowed upon Christ, but a good name flieth far and near. 
Mat. 9.26.  And this brute went of Christ (saith the Evangelist Matthew) through the land. Again, a good name is in part a reward of righteousness: 
Heb. 11.39.  All these (saith the Apostle to the Hebrews, speaking of the faithful, whom he nameth and commendeth in that place) through faith have obtained a good report. All which commendations of a good name, do serve not only to persuade us to get it, and keep it, for the glorifying of God's name, and encouraging of our brethren: but also they do greatly condemn two sorts of men in the world. First, those that so they do well, care not what men say of them; but so far as we can, we must with doing well keep a good name, for the causes before alleged. Secondly, those that make no conscience of detracting a man's good name, being so excellent, but make a continual practice of slandering, and backbiting their brethren. And these are worse than thieves: for a thief may make restitution of goods ill gotten, but he that hath robbed a man of his good name cannot make restitution of it again. But what is it to have a good name, or how may it be gotten? Is it so to live as all men may speak well of us? No, Woe be unto you (saith our Saviour Christ) when all men speak well of you: 
Luk 6.  for he that handleth matters in such sort as shall please all men, must needs be a notorious wicked man, and a cunning deep hypocrite. What then? that the wicked may commend us? verily if it be possible, we must so live as that those which are without (saith the Apostle) may afford us 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 think that thou art leaving thy goodness, and inclining to them, whose humours thou now feedest. No: never look for a good name but amongst good men: for the wicked, saith Christ, 
Mat. 5.  shall speak all manner of evil saying against you falsely for my name sake: that is: if you love me and my truth, and because you will not run with them unto the same excess of riot that they use: 
1 Pet. 4.4. Pro. 28.3.  therefore they speak evil of you, saith Saint Peter. They that forsake the law (saith Solomon) praise the wicked: and that is because they are like themselves. And if at any time they condemn the evil or imperfections, which through occasion God's children sometimes fall into, (as commonly the wicked do, which make themselves merry with the slips of good men) it is not for any hatred that they bear against sin, but either to justify themselves in their riotous courses and outrageous wickedness: or else to disgrace and deface the beauty of that holy religion which we profess, or both. In a word than 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 upon 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 giver and worker of all goodness may therein be praised and glorified.  
And thus we have 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 virtue and well doing, setting up our rest when once we come to that; there be many reasons to persuade us so to believe, and to dissuade us from so doing: and all may be drawn from the words of this Text: Verily I say unto you they have their reward: the sum whereof, for the matter is, that hypocrites have all that they shall have, as touching any matter of reward, for the pains that they take. And for the manner of the speech: that it is most certain true, and not to be doubted of, but that they have here in this world all the reward that they shall have: and that is the praise of men if they have that. Which words do show most plainly, that hypocrites who serve for the vain praise of the world, are of all men the most vain and the most miserable: and their reward (of all rewards) is the most vain, and miserable reward that is.  
The vanity or mad 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 deeds, shall appear, if we consider their reward. First, by the uncertainty of it. Secondly, by the deceitfulness of it. Thirdly, by the brevity of it. Fourthly, by the unprofitableness of it. Lastly, by the danger of it. The praise and hearty liking of men is an uncertain reward, and so uncertain, that nothing is more uncertain than it, both in the winning, as also in the wearing. Such is the frowardness, and unto wardness of man's nature for the most part unto goodness, and his weakness and weariness in the love and liking of virtue, that it is no small matter to make him taste of virtues fruit, much more hard is it to keep him in a continual liking of it. One thing the hypocrite is sure of, that he taketh great pains, and is at great cost, and useth 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 hester's resolution: she was sure that she had a good deed in hand, when she should go into the King's presence, to speak a good word for the lives of her people: but whether the King would like of her sure, or reach forth his golden sceptre unto her in token of favour or no, she was not certain: and therefore she willed them to pray for her. But because it was not so much the liking of the King, 
Hest. 4 16.  as the good of God's people, and the glory of God that she sought: yea to no other end did she desire the King's favour, 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 have not that hope of a better life, which Hester had.  
When a man hath won the commendation and liking of men whom they go about to please: are they sure it shall continue? Surely no: men's minds are mutable. Oftentimes of a sudden they will commend a man for that, which upon better consideration they will mislike: or for novelties sake they will praise a thing at the first, which within a while will grow stale, and out of request. Or some talebearer cometh in the hypocrites way, and crosseth him with some false information, and so breedeth some sinister or wrong construction of a man's labour: and another extenuateth the gift, or good will, the work or the pains: and when we think to find a friend as in times past, behold we meet with a hotefoe, or a cold friend. As David who found a great friend of Saul one day, and the next day for no cause his mortal enemy. Tell me now, is there any thing more uncertain than the good opinion of men?  

The deceitfulness of worldly praise.  As it is uncertain, so is it also deceitful, and many times false, making men believe that they are that which they are not: praising sour for sweet, etc. The hypocrite in seeking to please men only, meeteth many times with as much an hypocrite as himself. One offereth much service, and duty, presenteth him many and rare devices, dedicateth new and learned Treatises unto him, talketh very godly and religiously, and saluteth most humbly, and persuadeth most pithily, etc. The other requiteth him with the like, highly commending him for his pains, for his zeal, for his skill, for his cost, etc. and behind his back derideth all: he protesteth that he shall always have a friend of him, and he shall always be welcome unto him, and he will help him to preferment, and I know not what: when in his heart he meaneth no such matter: and thus hypocrisy is rewarded with hypocrisy, one shadow with another.  
As the praise of men is uncertain and deceitful: 
Of the brevity of praise.  so also is it for the brevity of it, a vain thing: for as a flash of lightning for the time dazzleth the eye, and suddenly vanisheth away: so do the praises of vain men for a time tickle the ears, and delight the senses of vain hypocrites, and strait way they come to an end. And if liking last, and all the effects thereof, that is kindness, friendship, hearty welcome, hope of preferment, or preferment itself; what is all this but a thing of no continuance? neither can a man leave it to his heirs after him.  
As it is of no continuance, 
The unprofitableness of worldly praise.  so is there no profit in it, I mean: for the most part, men are rather losers then gainers that serve only for the praise of men, especially when their humour is once espeid. The hypocrite that never aimeth at the glory of God, or the good of others, but only his own vain credit and estimation, shall have fair words enough, but little else, except it be sorrow of heart, and vexation of spirit, for the loss of his time, and labour, and study, and goods, and all for the wind of men's mouths. Nay, if he do win perhaps (as many flatterers and Parasites do sometime, which observe great persons humours) for some small counterfeit service, or odd trifle, or pleasant jest, or witty conceit, some great benefit, some gainful office, or great preferment, or high reverence in the world; yet hath he made but a bad bargain of it, if he hath no further purpose in all this but to magnify himself; giving no honour to God, but all to himself: he hath his reward saith Christ: 
Mat. 16.26.  and what profit is in this, to win the whole world, and to lose his own soul?  
As the praise of men is unprofitable, and a thing which who so laboureth to get, 
The danger or it.  shall get nothing by it: so is it also for the danger thereof a vain reward of virtue. For many times a vain glorious man being praised to his face, or hearing that his courses are well liked and commended of men, is thereby emboldened to go so far, without all modesty or discretion, that he shameth himself: yea many times fond presuming upon them that have soothed them up, and made much of them, venture most foolishly and desperately, in pursuing of lewd attempts to their own undoing. 
Pro. 17.4.  The wicked giveth heed to false lips, (saith Solomon) & a liar hearkeneth to a naughty tongue, that is, to be ruled by them: and is not that dangerous? Now whose lips are more full of falsehood, than the lips of the flatterer; who still persuadeth fools that their copper is good gold, and their black is pure white, and that their foolishness is high wisdom, and that their crooked ways are the straightest ways? etc. And who doth hearken more to such lips, than the vainglorious hypocrite, who doth all to be praised of men, and cannot endure by any means to hear any fault found with anything that he doth?: Again, if he be a fool that praiseth the hypocrite, or a foolish man that hath no judgement or understanding, nor ability to discern of colours, then hath he gotten a blind man to lead him into the ditch. If many wise men, and of great place do praise the hypocrite: then is the fool lifted up aloft, but to show his nakedness, that others may envy him for his advancement, and despise him for his folly, and contemn him for his unworthiness.  

1. King, 22.  King Achab was glad when his going to war against Ramoth Gilead was liked of, and confirmed by the approbation of four hundred Prophets: the wind of their mouth was pleasant, but most dangerous: for it blew him with a main gale like a ship without a Pilot upon the rocks of his own destruction. When Herod for his vain Oration received the commendation of his flattering Courtiers and servants, who cried, the voice of God and not of a man; he felt a sweet and a pleasing wind that blew him up beyond himself, that like one in a trance (or dream rather) forgot himself to be a mortal man, 
Act. 12.  and so quietly took to himself that honour that was due unto God. But it was the most dangerous wind that ever blue upon him: for it both ripened his sin, and hastened the vengeance of God immediately upon him. Many such dangerous winds and blasts, are Princes and Noblemen, and other persons of great calling subject unto: the more need have they to look unto themselves, and we to pray unto God most earnestly for their standing. Seeing therefore that the praise of men is so uncertain, so deceitful, of so short a continuance, so unprofitable, and so dangerous, we may safely conclude, that of all rewards it is most vain, and that hypocrites in making of that the end of their actions, are most vain men, or mad fools: for, they have their reward.  
As it is a vain thing to serve for the praise of men, that is to say, for vanity itself, 
The misery of the hypocrite.  so is it a thing most miserable, and slavish. For first, though it be a most vain shadow and fruitless vanity of all vanities that man hunteth after, yet cannot he have it without great pains taking. Secondly, before he can wear it, and enjoy it freely, he must be censured of all. Thirdly, how often and commonly is he after all his pains and cost that he hath been at, deceived of his expectation. For the pains that the hypocrite taketh to please men, he may truly say as jacob said (though not with so good a conscience) I was in the day consumed with heat, 
Gen. 31.40  and with frost in the night, and my sleep departed from my eyes. Yea the fears, cares, and doubts that he is turmoiled and tossed in, are unspeakable: one while he is vexed to know certainly the humour and disposition of him whose praise he seeketh: then he careth how to fit his humour, with what words, with what gestures, with what by-matters, what tales and discourses, with what presents: then what company to have, and how to consort himself with them. And than what is the fittest time to find him both at leisure, and in a good mood. Then it is a world to see how the hypocrite acteth his part, and what pains he taketh: first, in marking the countenances, and gestures, & speeches, & commendations, and welcomes, and fair promises that are showed him. Then in recounting of them, and descanting upon them: first, to himself, and then to others, thinking and bragging how he was reputed and taken with such and such, and that he was so bold and so bold with him, and better entertained then his betters, and how glad such and such were of their company, and I know not what: Did you note how attentive he was (saith he) when I spoke such a thing? Did you not mark how he smiled are such a word? Did you see I pray you, how he took me by the hand, how courteously he entertained me, how he bade me sit down: what commendations he gave me: he said he never saw a thing better done, nor heard a speech that better pleased him in all his life. All this while the fool is counting his chickens, as they say, before they be hatched. But if one come in his way, and seem to take any manner of exception to anything, or to advise him in such a point, or such a point, or that he be not so highly applauded, and regarded for this and that action, or for this and that speech, or for this and that circumstance wherein he pleased himself: then his comb is cut, and a cloud is overcast, his glory is eclipsed, his market is marred, and he must cast about again how to have his cake better baked another time: for that time he crieth as Caesar's Parrot did: Operam & oleum perdidi: I have lost both labour and cost. Then he vexeth himself again, in musing and studying what should be the cause of so hard success. I believe saith he, that some body hath angered him, he was so melancholic: or I may thank such and such that had told some tales against me. And then is the poor fool beset and hemmed in with a number of odd surmises, and conceits, and imaginations, whereof every one doth haunt him, and pull him, like the furious spirit that haunted Saul.  
If all for the present runnne currant, and answer his desire, than he thinks himself a jolly fellow: and who but he, with such and such that have taken good liking of him; and there (as one come to his fools paradise) he sets down his rest.  
But now beginneth a new piece of work, & that is, how to keep this credit and commendation wholly to himself: and not be dispossessed. For what if the wind turn, and afterward by some mishap or other those parties that so magnified him before, will not vouchsafe so much perhaps as to salute him, or speak kindly unto him, or to converse with him as in times past? or send for him as they were wont to do? or give him so much as a good countenance? as nothing is more usual in the world than such alterations in the minds of men. So was it with jacob and Laban. When jacob had taken exceeding great pains in his Uncle Laban's service, and was still the same man that he was wont to be, careful of his uncles good, yet when Laban saw him to prosper and thrive well, he envied him: and jacob perceived it well enough by his countenance: 
Gen. 31.5.  for saith he to Rahel and Leah, I see your father's countenance, that it is not toward me as it was wont. Now the godly can make use of such things, as not to trust in men, nor to set their hearts on the world, but to walk wisely, etc. But they are no whit dismayed at such alterations and changes: but knowing that the world is ever like itself, and is no changeling, except it be from evil to worse, they go on still in doing their duty, making themselves merry at the feast of a good conscience before God, whose glory and favour are the marks that they aim at, and in him only they trust. But the hypocrite is then much vexed and troubled, and new fears and thoughts arise in his heart, casting about how to recover that countenance, and commendations which he hath lost, that is: how to get the shadow that goeth from him.  
To this end he resolveth with himself to make friends, to frame new devices, to use all the art and skill that his brain can afford, practising, promising, and bestowing much against his nature: flattering here, and lying and dissembling there, much against his conscience: he must creep to one, and crouch to another, and soothe up all beyond all modesty and reason: backebiting this body, and accusing another body, and censuring of every one to feed men's humours, against all honesty and equity: for by honest and simple dealing it cannot be obtained.  
And thus by this little you may see what pains, what charges, what cares, what fears, and doubts, and inconveniences a man must undergo that will hunt for the praise of men: is not then the reward of hypocrisy a miserable reward, and they miserable fools, that take such pains and vex themselves so, for the getting of that which is vainer than their own shadow?  
The hypocrite before he hath his reward, must not only take great pains, be at much cost, and vex himself with many cares, fears, and foolish conceits, which is a marvelous misery: but also be subject to the censures and judgements of every one: his name must be called in question upon every occasion that is offered to speak of him, his whole life ripped up, and all his actions sifted and scanned at every man's pleasure: some will commend him, some will condemn him, some will admire him, some will deride him, some will say he is a good man, some will say he is a bad man, and a deceiver. And what a miserable thing is this, for a man to have his name thus haled and pulled, like a bone among dogs, and to be like a tennis ball tossed up and down, and canvased at every man's pleasure: and all for a vain shadow, which the more he followeth, the more it flieth from him? The Apostle therefore in Gal. 5.26. dissuadeth us from vainglory in this manner: Let us not be desirous of vain glory, (saith he) provoking one another, envying one another. To show that the fruits of a vainglorious mind are but provocations to evil, and the reaping of envy: which like a monstrous monster will spoil herself to hurt another. A miserable reward than is that, which setteth the envious man a work, and provoketh others also to sift us, and to practise against us.  
And this is not all, but when the hypocrite hath taken all this pains, and endured all this sifting, he oftentimes cometh short of his expected hope, and therein they are most miserable: like the builders of Babel Tower: they looked for a great name, and lo they reaped a great shame. 
Gen. 11.  For Babel, that is, confusion, fell upon them. They serve long for Rahel, and the world sendeth Leah in her stead, which they like not so well. 
2. Sam. 1.15  They run many times with news, when they have no thanks for their labour: like the man that ran to tell David of Saul's death, who looking for some reward, (or thanks at the least) at David's hand, lost his life for his labour. What pains did joab take with the host of Israel, 
2. Sam. 10.  to quench the rebellion of Absalon? and to kill Absalon that monster in nature, who first kindled the fire? What thanks did the messenger look for at king David's hand, when he told him of Absaloms' death: and behold the King fell to weeping and crying out for the death of the traitor. What praise and encouragement did joab the King's General, with all the Captains of the army, look for at the King's hand? and lo, they were deceived of their expectation, for the King would not so much as once show himself unto them, till he could not choose. 
2. Sam. 10.  David deserved both love and commendations at Hanuns hands, when so kindly he sent Ambassadors to see how he did▪ but instead thereof that wicked Ammonite construed every thing to the worst, suspecting them to come as spies into his land, and so used them accordingly with all spite and shame, shaving their beards off by the halves, and curtaling their garments by their buttocks. And even 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? Achitophel's counsels were for a while esteemed of as the Oracles of God, but at the last his wisdom was turned into folly by Hushai David's friend: whereupon the foolish hypocrite, 
2. Sa. 17. ●3.  and hypocritical traitor went home, and for sorrow hanged himself. And so is it usually in the world: many carry all the credit for a time, and afterwards when others come in place that shall excel them in one thing or other, than they are no body. What is then more miserable then to make the praise of men the end of our labour? The children of God see this and believe it, and have good experience of it, and therefore they make no reckoning of it, but resolve with themselves as the Apostle hath taught them: We must pass through honour and dishonour, 
2. Cor. 6.  through good report and bad report, through praise and dispraise. The counterfeit seeketh only for honour, and there he resteth▪ the hypocrite hunteth after praise and commendation, and there he resteth: but through dishonour and bad report he would pass, 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 us that we must pass through both, and go on in our holy courses: like ways that bring us to our journeys end, whereof some be fair, and some be soul: so must we account of the praise and dispraise of men. For we have a journey to make unto the kingdom of heaven, wherein we must imitate wise travelers, 
Simile.  who when they come to a fowl way, they are not much troubled though it doth moil them, and somewhat hinder their pace, but they go on the more warily. And when they come to fair ways, and pleasant fields, and well furnished Inns, they do not there set down their rest, but go on their journey with more boldness and comfort. The chiefest thing that they respect, is not so much the foulness or fairness of ways or weather, as that they be not out of their right way. Even so in our spiritual journey, while we walk the paths of God, we shall pass through the blind lanes, and deep sloughs of reproaches, and privy slander, & through many a storm of tempestuous spirits. What then? We must go on for all that, but so much the more circumspectly and warily. After that we shall meet with friends, and come to fair ways of peace and tranquillity, and the pleasing winds of good report and commendation will blow upon us: what then? shall we there rest? as though the end of our journey were for to come to a green way, or to a pleasant wind? no: but we must go on still, keeping a good conscience, to cheer us up withal, and the better our way be, and the more temperate the air be, the more cheerfully and comfortably should we persist in our heavenvly journey: not so much standing upon these accidents of praise and dispraise, of liking and disliking, of storms and calms, as whether we be in the right way or no, taking heed that we go not too fast for fear of tiring, nor too slow for fear of casting behind, and coming too late.  
But vain hypocrites only talk of going this journey, they do not mean to travel it indeed, but make a show of such a thing, traveling and professing religion, and civility, so long as they may be assured of easy journeys, good provision, fair weather, and pleasant ways, or else they are undone. If they know that dishonour and bad report lie 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 themselves out of breath too, for all that they do, is to be praised of men: but of all men they are most vain and miserable; for they have their reward: and what is that else, for the uncertainty thereof, for the deceitfulness thereof, for the brevity thereof, for the unprofitableness thereof, for the danger thereof: considering also the pains they take for it, and the fears and cares that they are vexed withal for it, and the manifold sift, and censurings they endure for it, and how often they lose their expectation, reaping the clean contrary to that which they look for? These things being well considered, (I say) what else is the reward of hypocrisy compounded of, but of vanity and misery itself?   

THE VIII. SERMON.  MAT. 6.2. 
Verily I say unto you, they have their reward.  
IF godliness should be no better rewarded then with the praise of men, than were true Christians of all men the most miserable, and Christianity itself were a miserable profession. For in this life their lot is to be hated and scorned, molested and persecuted for their virtues sake. The world loveth his own, saith Christ, but me it hateth: and you it shall persecute for my name's sake: yea for my name's sake they shall speak all manner of evil saying against you falsely. If the world will not love us, than it cannot like of us, if it doth not like of us, than it cannot commend us, if it cannot commend us, than it must condemn us, if it cannot love us, than it must hate us, and if it can neither like nor love us, what reward then must we look for in the world? not promotion, but persecution: not life but death. Sometimes the wicked will seem to commend and love those that fear God and hate wickedness: but then I would wish the godly to beware most of all, and to cast a double fear. 
A double fear, when the wicked commend the godly.  First, lest they have put forth their hands unto some wickedness: that is, done something that liketh the wicked, and offendeth God. Secondly, if they be free that way, then let them fear, lest some snares and baits be laid to entrap them in their goings. The Scribes and Pharisees, and jewish Elders did often commend Christ, but never for his good: Good Master (say they) we know that thou carest for no man, and teachest the way of God truly: there is the bait; then comes the hook: Is it lawful to pay tribute to Caesar or no? Now Christ knowing their subtlety, gave them no thanks for their commendation, but called them tempting hypocrites, 
Mat. 22.18.  saying: Why tempt ye me ye hypocrites? And will the wicked deal better with the members than they did with the head? These men are the servants of the living God (saith the cunning maid to Paul and Silas, or rather the devil by whom she wrought) and they bring unto us the way of salvation. This was not for the good of Paul and Silas: but to have them apprehended the more speedily, and handled the more severely. It was a cunning sleight of Satan; and therefore Paul and Silas rebuked her for her labour, 
Act. 16.18.  being grieved to be commended by such a one, and commanded the spirit in the name of Christ to come out of her. In a word, the commendations of the wicked, are but traps, 
Psal. 69.22.  & their tables but snares, as the prophet David calleth them.  
And for all this, seeing that it cannot be denied, but that love and commendation amongst men is a good blessing: in which sense it is said that both Christ and john Baptist, and others were in favour both with God and man: 
1. Tim. 4.8.  and godliness hath the promises both of this life and of the life to come, that is, the blessings of God, both temporal and eternal belong unto godliness: 
The godly shall have praise and renown in this life.  it must also be granted, that even the godly themselves (which are so much hated and scorned in the world by the wicked of the world) have had, have, and shall have their part in that blessing of renown, fame, and commendation: yea a good name shall follow them to their grave, and live after them too in the world, to the high glory and praise of God, who doth so honour his servants which have honoured him, 
1. Sam. 2.30  and to the comfort of their friends, the encouragement of the weak, and to the shame of the wicked. They shall have praise indeed, but as the brother whom Paul commended to the Corinthians had, 
2. Cor. 8.18.  whose praise (saith he) is in the Gospel, that is: in embracing the Gospel, or else in setting forth of the Gospel, as Luke did, whereby his love, and zeal, and godliness towards Christ, were manifested to his great praise and commendation: for virtue and piety is worthy of praise, as vice deserveth the contrary: therefore Peter saith to servants: This is praise worthy, 
1. Pet. 2.19.  if a man for conscience toward God endure grief, suffering wrongfully: And the Apostle Paul saith: Whatsoever things are of good report, 
Phil. 4.8.  if there be any virtue, or any praise, that is, if there be any thing indeed praise worthy, think on these things. And God forbid (seeing as God hath given such a blessing to his servants, and their virtues amongst the godly) but that we should give unto virtuous men, and fearing God their due praise and commendation.  
When poor Mary showed her love to the person of Christ, in anointing his body with sweet and precious ointment, and her humility in wiping his feet with the hair of her head, Christ told her that wheresoever his Gospel should be preached, 
Mat. 26.13.  that deed of hers also should be published for a memorial of her: to show that the virtuous acts of the Saints are not to be curied in oblivion, but to be had in a thankful remembrance unto God. The Lord in his word hath crowned his servants with fame and renown, which never sought it but fled from it: both according to his promise, and also his gracious and wont manner of dealing, 
1. Sam. 2.30.  Those that honour me shall be honoured of me, saith the Lord. 1. Sam 2. there is his promise, his manner is to give his servants more than they seek for or desire: 
1. Kin. 3.12.13.  as when Solomon desired not riches but wisdom to govern God's people well, God gave him both riches and wisdom too: so when the godly desire that only God's name may be hallowed, and cry with David, Not unto us, not unto us o Lord, 
Psal. 115.1.  but to thy name give the praise, then doth the Lord give them that thing which they desire, and that also which they craved not, and that is, commendation from his own mouth, and a part in his own joy. Well done good and faithful servant: there is their commendation: 
Math. 25.  Enter into thy master's joy: there is their full reward. And thus is Moses become famous for being God's Ambassador to King Pharaoh, and his Captain general over the Lord's army from Egypt to the land of promise. Thus joseph is famous for his chastity, and faithful service: and the midwives of Egypt are renowned for saving the children's lives, against the King's commandment. How famous is Deborah for judging of Israel, and jael for nailing of Sisera (Captain of King jabins' host) unto the ground? How famous is David for conquering of Goliath, and for his zealous courage in fetching home of the Ark? Now is Eliah famous for reproving King Achab, and the widow of Sarepta for nourishing the Prophet: Solomon is famous for building of the Temple: the three children for contemning the King's displeasure: and Daniel is famous for his being cast into the Lion's den. Now john Baptist is renowned for telling the King of his fault, and losing of his head for the same: Peter for his sound confession, & Paul for his heavenly conversion be both famous, and renowned by the holy Ghost, whose praises are in the word, spread throughout the whole world. So are all the holy Martyrs which suffered for the testimony of the truth, and all Christian benefactors (with the streams of whose love and liberality many Churches, Christians, Universities, and schools of good learning, and nurseries of good arts and sciences, (have been watered and refreshed) most famous and renowned in the Church of God. And all these having shunned (as much as they might) all worldly praise and glory in the world, have found most high praise and renown with God, and all the godly in the word of God: and their praise is not of men, but of God. As for wicked hypocrites it is not so with them, but as the godly are crowned with perpetual fame and renown, so the wicked are and shall be crowned with everlasting shame and reproach. Cain is infamous, and his name doth stink, for murdering his brother Abel. Putiphars wife is infamous, and her name doth stink for her lewd tempting and false accusing of joseph. Pharaoh is infamous, and his name doth stink for his cruel handling of the Israelites. Doeg the Edomite is infamous, and his name doth stink for accusing and killing the Lords holy Priests. Micol is infamous, and her name doth stink for scoffing at the zeal of David her Lord and husband. jezabel for her whoredoms, and murdering of Naboth for his vineyard is infamous, and her name doth stink. Hanun is infamous for misusing of David's messengers, and Ammon doth stink before all the Israel of God unto this day. Sanballat and Tobiah, for hindering the building of the Lords Temple and holy City: Haman for seeking the death of the Lords people: Herod for murdering the young children: Ananiah and Saphira for dissembling with Peter, and lying to the holy Ghost: Simon Magus for his offer of money for the gifts of the holy Ghost: Elimas' for withstanding of Paul: Tertullus for his accusing of Paul: judas for betraying of his Lord and master. The Gadarens for preferring their swine before Christ's doctrine. All these, and every one of them are become infamous, and do stink before God and man: and their reproach and shame shall never be blotted out: For the word saith: 
Pro. 10.7. Pro. 13.9.  The memorial of the just shall be blessed, but the name of the wicked shall rot. And in the 13. of the proverbs, 9, verse. The light of the righteous rejoiceth: but the candle of the wicked shall be put out: To show that the name of the wicked is no better than rotten carrion, at the stink whereof every one that passeth by shall stop his nose, and the discoursing of their lives shallbe as noisome in hearing as the stinking snuff of a candle burning low in the socket, that every man shall say, put it out: fie upon it, away withal. And this is the righteous judgement of God upon the wicked, which regarded not to glorify God, but themselves, therefore to give them up to such vile affections, and lewd actions as can breed nothing in the end but a rotten and stinking name.  
But wicked hypocrites will take a good order for that, they can have such as themselves, to perfume their doings (while they live) with brave commendations, to whom they say as Saul said to Samuel: Honour me before this people. And when they die, there are enough that will for a small reward be hired to commend them in a Sermon to the skies, and then we can have Pamphlets printed, and Epitaphs engraven upon our tombs, which will keep our names from rotting. Besides all this, we will give some gowns, and money to the poor, which we can no longer keep, and may well spare: and all this put together, will cast a most sweet smell. Surely for the godly that lived well, and died in the Lord, it will: for their life is like a wax candle, made and compounded of sweet matter, which men are content it should burn out, because when it is our it will cast a most fragrant and sweet smell: but the life of the wicked is like a candle made of filthy stuff, which men will not suffer to burn out, because it is no sooner out, but it stinketh all the house over. Although you commend it never so much, yet men will not believe you that it was like that of wax: 
Simile.  nay if you praise it, will they not laugh you to scorn, and think you mad, or drunken, or senseless? Even so is it with him that praiseth a wicked man either living or dead: what doth such a preacher but play the foolish Herald, and go about to persuade men that a stinking snuff is as good as a sweet wax candle, or that filthy puddle water is as wholesome and as sweet as rose water? Many such there are in the world, who while they so preach, the auditors that have judgement and knew the life of such a man as well as he (if not better) sit and smile to themselves, and wonder that any man either for money or monies-worth should be hired to become so void of sense And whereunto shall we compare such Sermons and Epitaphs better, then unto flowers and herbs that are strawed and pricked upon dead corpses, buried only in a winding sheet? Those flowers may well be laid upon the dead corpses for a show, 
Simile.  or to keep men from smelling ill airs, and may go with him to the grave, but to keep it from rotting, and putrefying, from corruption, worms and stink, they cannot. So such high commendations bestowed upon unworthy persons, as Papists, Atheists, drunkards, whoremongers, and such as lived most profanely and irreligiously (and so died for aught that any man can tell▪ without repentance, or any life of God's Spirit in them) are sweet herbs and fair flowers bestowed upon them for ornament sake, to please their friends, but to preserve their name from rotting & stinking they cannot by any means: for God is just, who hath said, Those that dishonour me, I will dishonour: & as for that stinking and rotten commendations that they have bestowed upon them, by such as theenselues (who also hunt after the like things) it is all: For they have their reward: & are they not then in a miserable case?  
But yet this is not all, for when the hypocrites reward is come to an end (which soon it doth, like a thing of nought, that is soon ripe, and soon rotten) and when the date of his good deeds, or rather glorious sins is expired, then must he come to a new reckoning for all his hypocrisies, and treacherous robberies committed against the glory of God: while he hath abused the name of God, and taken unto himself all that praise which was due unto God only, like those kind of fellows, which come to men in the Prince's name, to take up their goods as it were to the Prince's use, and then appropriate them wholly to themselves. And for that they have both robbed God of his glory, and made his most glorious name and sacred religion their cloak and covering, while they have most profanely played their parts therewith, to the great dishonour of his Majesty, and the spoil of the Church, and oppression of their brethren. And seeing as in their best deeds they have made more account of men's praise, then of commendation at God's hand, 
Their judgement.  their judgement is from everlasting decreed, and already is sentence gone forth against them, which can never be revoked, and that is to have their part and portion with the devil and his Angels in hell torments for ever, where they shall not only be deprived of God's gracious presence, which is true felicity, and fullness of joy for ever, but also lie languishing not for a year or two, nor yet for a 100 nor a 1000 nor 10000 nor a 100000. nor a million of thousands of years, for them there were some hope that their pain would one day end (though it were long before, and intolerable in the mean time,) but for ever & ever, perhaps with many of those also whose vain praises they have in their life time so much hunted after: where the one shall curse each other; and their rewards, yea the persence of each other, and remembrance of their mutual folly and vanity; of the one in giving, of the other in seeking and taking the glory from God: even the remembrance I say of this their former vanity, folly, misery, madness, and impiety, shall like an ever gnawing and tormenting Serpent, sting, wound, and torment their consciences for evermore. Yea if there be any pains or torments in hell greater than other, they shall surely fall to the hypocrites lot: yea, the hypocrites portion is so fearful, that the wicked servant that liveth most carelessly, not regarding his masters displeasure, nor once thinketh of his coming, but is found misusing of his fellows at his masters coming, 
Mat. 24.51.  is threatened in the Gospel to be cut off, and to have his portion with hypocrites, where shall be weeping and gnashing of teeth: to show, that of all sins there is none more odious in God's sight then the hypocrite is, neither shall any be more severely punished than he shall be. And thus good brethren you see the reward of hypocrisy in this life, 
The use of the former doctrine. 1. It showeth the sottish vanity of men, that seek after praise of the world.  and in the life to come: a miserable and a woeful reward, miserable here when it is at the best, but most woeful hereafter when it is at the worst.  
Now let us see what good use we may make of all that hath been said. And first, seeing the great vanity and misery of the hypocrites reward in this life, and his woeful portion in the life to come, who can wonder sufficiently at the world, yea at himself, that is so bewitched and besotted with the love of worldly praise (as a fool enamoured of a cruel harlot) that notwithstanding all this, yet every man almost maketh it his summum bonum, and chief study how to obtain unto it? Surely most men do know this to be true, even by experience (the schoolmaster of fools) but how few do rightly consider of it? It may be, that now and then, some being wearied with their hunting after it, and troubled with vexation of spirit, may fetch a sigh at the matter, and cry (as many do) fie upon the world, and who would trust the world? and fair words make fools fain: and I will not trust men's fair speeches again in haste, etc. But yet for all that, as soon as the pang is a little past, all is forgotten, and a wooing of this common painted harlot they go again. How many in the world (especially followers of Prince's Courts, and attendants upon great persons) do go beyond themselves, some in gorgeous building, 
Building. Apparel. Dainty fare Great gifts. Play.  some in sumptuous apparel, some in delicate fare, some in great gifts, some in holding company at play: all which they would not have done but to be praised of men? If I should not do as others do, I should be counted a coward, saith one. If I should not keep a feast as others have done before me (saith another) I should be counted a miser, or a beggar, though they beggar themselves for it indeed. If I should not have it something like on my table, and wear somewhat, and give somewhat more than ordinary, how should I be accounted of? If I should not flatter a little, and please a little (saith another) I should not be liked. If I should not be very eloquent, and garnish my Sermon with Doctors, Fathers, Poets, Philosophers, aswell as with the Scriptures, though there be no need of them; and speak all languages, aswell unknown as known, I should be counted no scholar, nor to have any learning. But if I do excel others in my building, in my feasting, in my apparel, in my alms giving, in my preaching, and show of learning, in my courting, my adventuring: (yea in swearing, and whoring, and drunkenness, and riot, and reveling, say some shameless and graceless persons) why then I shall be had in admiration, and every body will commend me: I shall leave a name behind me, etc. These things being thus resolved upon, then cometh forth the men of the world, their fellows in folly, and deal their reward. Whose house is that (saith one?) as if he had something to give towards the building or repairing of it. Such a man built it saith another: now the reward. I assure you saith the inquisitor, it is a very fair house, and well contrived. Yea saith the third, all the smoke comes out at one chimney, or else is conveyed under the ground, etc. and there is his reward: besides occasion ministered of an hours or two discoursing and descanting upon his whole life. In like manner are those rewarded, that jet in all kind of bravery, with peddlers shops about them: as many women do? Who is that, saith one? Such a one saith another. I promise you saith the third, and that is the reward: he is very brave: she is very fine saith another: Is it a man or a woman saith another? I cannot tell saith one, by his long hair he should be a woman: by her bare head it should be a man saith another: Yea, saith another, but God knoweth who payeth for all this. In like sort come from a feast, and see the reward of the world: We had great cheer saith one: Yea, he may well enough saith another, for he cometh easily enough by it. And then cometh a third: But I doubt me he must pinch a good while for this gear. And thus you see the world's reward: are not men well rewarded now, that look for no more than the praise of men?  
Let those Ministers also consider well of this point, that even against their own consciences (as they are driven sometime openly to confess do bombast their Sermons with all kind of humanity, besides the word of God, not because they think it then necessary, but as some have freely confessed, in the most famous and public places of the land, because the ears of the people are troubled with such a kind of itch, that they must needs do it, or else their doctrine would be loathed for the plainness and simplicity thereof. I speak not against the use of human authorities when case shall require, even in the Pulpit: for I know there is a very good use of them many ways: both for confutation of error, and also for confirmation of doctrine by way of consent, but against the vanity and weakness of those that would not use it but only to please men: their vanity and weakness I say is to be pitied, and so is also theirs too, that study hard, and preach often, and deliver sound doctrine, and abound with nothing but the Scriptures, if therein they respect nothing but the praise of men: For mark I pray you; a Minister studieth hard, taketh great pains, he watcheth when others sleep, etc. and at length cometh like a woman to travel, and bring forth the birth of his mind, which by meditation, and study, & other good means he hath conceived, etc. when he is delivered of his burden, the world vieweth it, & rewardeth him for the same: but how? first perhaps they are away whom he did especially look for, and desire to please, there is one grief: then others perhaps fall asleep, or tarry not to the end: then there is another cross: but for those that are most attentive, perhaps some will invite him to dinner of conscience or of custom: well, that he could have had at home: then there is inquiry, what was he that preached to day? do you know him? No saith one: I know him saith another. How like you the Sermon? He made a good Sermon, saith one: a proper man saith another: he touched all degrees, and spared none saith another: he had but a soft voice, saith another, no utterance, it is pity, with a little practice he would do well: he was too long saith another: he hath no learning saith another? What University was he of? where dwells his friends? what living hath he? hath he no more benefices than one? He said well saith another, if he can follow it himself when he hath done, etc. And afterward perhaps if he stay long amongst them, or chance to have charge over them, they that before praised him to the skies, will be the first that shall pick quarrels against him for one thing or another, and all to remove him. Is it not then a labour well bestowed, to set ourselves only to get praise of men? can there be a greater misery? were we not in a good case think you, if we had hope of no better reward than this? no marvel though. But blessed be God, our hope is, and our comfort is, that we (dealing faithfully and uprightly in God's business) shall be rewarded of God himself in Christ his son, with another manner of reward then all the world can give us, or take from us either. In a far more miserable case me think is the hypocrite, than many a man's horse or beast is. The horse is rid hard, 
The hypocrite is more to be pitied for his misery, than the beast.  and traveled sore all day, and at night is turned into a sorry stable, with a galled back and spurred sides: but yet with his masters reward, and that is a good bait, and a good word: Let him be well dressed, and well meated saith the owner: he hath gone well to day: it is as good a horse as ever man put leg over. And if he chance to be stolen, or lost, or to die, his master maketh great inquiry, and searcheth for to find him again, or great moan (besides high commendations of his beast) because he cannot be had again. In like manner fareth it with the hypocrite in part, whom every man rideth, and derideth at his pleasure: as the spur makes the horse to go, so vain glory and praise makes the hypocrite to go: and therefore it was well said in the Proverb: Gloria calcar habet: praise is a spur, as if the vainglorious fool were a jade that would not go without spurring. When the hypocrite hath ended his journey, he is turned home again with a galled conscience: well may he have a good word: as, It was well done, etc. but scarce many times the worth of an asses bait. And if he be missing, perhaps there is not so much inquiring after him, as after the strayed horse, except peradventure as Laban sought after jacob, to call him to account for the manner of his departure. And if he die, some moan may perhaps be made for him, and a good word from a false heart may chance be cast after him: but it may be more moan will be made for a good serviceable beast, and the one shall be as soon forgotten as the other. But when death comes, it were happy for hypocrites if then they were horses, or asses, or vile toads: for than should their misery end with their lives: but they cannot have that privilege, and therefore they are far more miserable than the bruit beast which perisheth. Consider well of it my good brethren, and let us not be any longer bewitched with this tickling humour, and most vain vain as I may call it, of carping and caring, and studying and seeking how to please men against God, or to please men & not God: but let us labour by all good means, and call instantly upon God by humble prayer, that we may be so governed by his holy Spirit and grace, that all our desire and study may be to do chose things, and that in such manner, as may get praise and commendation at his hand, and we may be approved in his sight.  
Lastly, let his doctrine serve to work patience in all those that having deserved commendation, and love, and good liking of those amongst whom they have laboured, cannot get the fame, or having once gotten it, through their faithful and plain dealing, or the inconstancy and frowardness of men lost the same. Every man hath his time; as Solomon saith, there is a time to rejoice, and a time to be sorry, so there is a time to be praised, and a time to be dispraised, a time to be lifted up, and a time to be cast down again, lest we should look for our heaven upon earth. And let it not grieve any man to be dispraised: nor greatly puff up any to be commended, but rather be we grieved that we cannot study to please God better than we do: and be we glad, that we have the testimony of a good conscience before God, that we have deserved better of men, than we find at their hands: and shall find far better of God's hands then ever we desired, or deserved. And seeing as the praise and commendation of men is so vain and miserable a reward, both for the uncertainty of it, for the deceitfulness of it, for the brevity of it, for the unprofitableness of it, and for the danger of it: let us neither strain with a good conscience: nor (keeping a good conscience according to God's word) greatly regard it, when we have lost it. For so do miserable hypocrites, who as Christ saith here in our text, have their reward. If any body hath now put upon him the devils armour of proof, I mean unbelief (as commonly all hypocrites do) that this doctrine may not enter into his heart, let them but consider and weigh well, who hath said it, and how he affirmeth it, that hypocrites have their reward. He that hath said it, is the Lord jesus himself, who being the wisdom of the father, knoweth what he saith: and being truth itself cannot err: let no man now suspend his judgement for the matter, or stay his repentance, until he hear it confirmed by some Doctors, or Fathers, or Counsels: for he hath spoken it, that cannot deceive any, nor be deceived by any: yea, upon whose word and authority, all the Doctors and Counsels in the world have builded and must build whatsoever they teach, or else they build beside the foundation.  
As Christ hath said it (against whom I say, there is no gainsaying) so hath he affirmed it in most earnest and confident manner: Verily I say unto you, they have their reward: that is, in good earnest I speak it, and for a most undoubted truth I affirm it. And all little enough: for such is the cunning of Satan to beguile men's souls, that he will still feed them with some hope, that it is not so hard as the Preacher saith it is. Thou shalt die the death saith God to Ad●m, if thou eatest of that tree: No saith Satan, ye shall not die, that is, God doth not mean to deal so hardly with you as he saith: he is merciful, and that was but to make you afraid. So playeth the hypocrite still, Tush, tush, saith he there is no such matter, they have not their reward, we hope to go to heaven aswell as the best, and that we have as good a faith to God as any body. What sir: we have souls to save as well as you, we would you should know it: Verily saith Christ, they have their reward: Verily no, saith the hypocrite: now who shall be believed? Christ or Belial? God or the Devil? Well, but we trust God be more merciful unto us then so: Verily no, saith Christ (meaning except they repent.) Yea, the hypocrite hath so good an opinion of himself, that he thinks the Lord is as it were beholding unto him for his play, or counterfeit service, and should do him great wrong if he should not receive him into favour aswell as others: For (saith Christ) when it shall be said unto them definitively: God ye cursed into everlasting fire prepared for the Devil and his Angels: for when I was naked ye clad me not &c. they will not take this for an absolute and just decree of the judge; but as though they had wrong offered them, they reply again: Why Lord when did we see thee naked, 
Mat. 25.  and did not cloth thee? etc. If that will not serve, than they will put him in mind what they have done for him: we have cast out Devils in thy name, and heard thee preach in our streets: so will others plead for themselves: why Lord we have sharply rebuked Satan, and reproved sin by thy word: we have kept out Church orderly, and duly: we never miss a Sermon, nor Service on weekdays: we gave as liberally to the poor as any man of our ability in the country. I have paid my tithe mint and cummin, saith another, and I hope no body can charge me to have been a thief, or a murderer, or common whoremonger, etc. and therefore I trust to be saved as well as another. And thus do many deceive themselves, by imagining (as the Psalmist saith) that the Lord is like themselves:: 
Psal. 56.  that is, not so good as his word: But my brethren be not deceived, Christ hath said it, that is enough: If that be not enough, he hath confirmed it with an earnest asseveration most confidently, to put men out of doubt, and to assure men what to trust unto, if they live and die in pypocrisie: If all that be not enough, than the Lord hath sworn in his wrath, 
Psal. 95.  that they shall not enter into his rest.  
Therefore cast away these vain persuasions, and this false hope, take heed of that Devil, and vile motion that goeth about to weaken the credit of God's word with you. And from henceforth let us so endeavour to please the Lord, that at his coming he may commend us, and say, Well done, good and faithful servant, enter into thy master's joy: which shall never be said to hypocrites: For verily (saith Christ) they have their reward.  
Now let us pray.   

THE IX. SERMON.  MATH. 6.3.4. 
3. But when thou dost thine alms, let not thy left hand know what thy right hand doth. 4. That thine alms may be in secret, and thy father that seeth in secret, he will reward thee openly.  
IN these words we are taught in doing the works of charity, to be contrary minded to hypocrites, who hunting after nothing but vainglory, or filthy lucre, do always give their alms to be seen of men. But true Christians must not only shun popularity, and avoid worldly praise, but also they must beware of their own private praise, and selfe-liking, and (not arrogating or conceiting to themselves any commendations, nor consulting with themselves how to be recompensed for the same) content themselves only with the approbation and allowance of their heavenly father, and comforting themselves in the holy obedience of his most glorious will, as a singular fruit of his Spirit, & of their faith, which is wrought in them by that Spirit, no whit doubting, but most steadfastly assuring themselves, that he to whom only, and for whole love only, and at whose bidding only, they have done these things, though never so secretly (in respect of men) will one day reward them openly. Our Saviour Christ in saying, Let not thy left hand know what thy right hand doth: useth an hyperbolical, or excessive kind of speech (as Rhetoricians call it) to show thereby, that with all possible care and diligence, the study of getting vainglory must be avoided, and that we must never desire in doing good deeds to please the ears and eyes of men: except (as hath been showed before) to make them in love with our good manners, & good fashions, and so to have them glorify God with us: but otherwise in doing of our good deeds to be as secret as may be: as if he should say; be so far from seeking the applause of the common sort, when thou dost thy good deeds (as the Pharisees did, and all other hypocrites do, who give not but sell their alms for the praise of men) that thy left hand though it be most near conjoined unto thy body, and a fellow worker of the deed with thy right hand: if it had any understanding, may not know, what, or to whom, or how much, or when, or how often thou givest, or dost good. His meaning is (to speak as plainly as I can) that thou which art a Christian, in doing the works and duties of christianity, must be so far from desiring to be looked upon of man, that if it were possible thou thyself shouldest not know that which thou dost aright, but shouldest forget thy own deed: and neither impute it to thyself that thou hast done well: nor stand in thy own conceit, thinking the better of thyself for it, but only rejoice inwardly that the poor and needy is refreshed, and that thy faith hath brought forth such fruit to the glory of God, and sealing up of thy election in thee.  
What if men know not, yea what if he that is relieved, do not know him that hath relieved him? (saith Erasmus.) It is enough for thee to have a witness of the father, from whose eyes nothing can be hid. He will reward thee, although thou have no thank at all of man: yea though thou dost take no pleasure in it thyself, yea though thou dost utterly condemn and mislike thyself, and judgest thyself (as many do) altogether unworthy of any favour, yet thou shalt be rewarded at thy father's hand. And this I take to be the simple and plain meaning of these words.  
Now let us come to the doctrine that ariseth from the same. And first, from hence we have to observe, that in doing of our good works, all selfe-liking, or conceit of ourselves, must be avoided: that we must neither attribute any part of the work unto ourselves, as a thing done by us, as of ourselves: nor yet think that we are ever the better for the same: but to be still as humble, and to carry as low a sail, and as unworthy an opinion of ourselves for all that good we have done, as if we had done nothing but evil: or else in doing of good we offend God, and hazard his heavenly reward, which in Christ is laid up for us.  
The contrary to this, 
Hab. 1.16.  is it as I take it, which the Prophet Habakuk condemneth in the wicked, when he saith: They sacrifice unto their net, and burn incense unto their yarn, because by them their portion is fat, & their meat plenteous: Meaning that they imputed all their wealth unto their own industry only, and to the means whereby they compassed the same. And surely it is neither good, nor safe, but very ungodly and dangerous in doing of good works, to make ourselves privy thereunto (if we could choose) or once to keep account with ourselves of the good that we do. I deny not but that a Christian soul truly humbled in the feeling of his own unworthiness and inability, may with some comfort call to remembrance, what duties he hath performed the day or week that is past, through the grace and favour of God, who hath wrought both in him, and by him: so that withal he be (as I say) truly humbled, and prepared thereunto, calling to mind withal, to that end, what graces he wanteth, what sins he hath committed, what dangers he hath incurred, and with what weakness and imperfection the good hath been performed, which is a rare thing. But surely otherwise it is very dangerous to keep account unto ourselves, of any good deed that we do: For, by reason of our natural corruption, which cleaveth too fast to every one, and hangeth on (if not presseth down) the very regenerate themselves, we are so prone and apt to the study & affectation of vainglory (which is indeed plain robbing God of his glory) that it is a very hard matter to do good, and not to be proud of it.  
It fareth with us, as it doth with wanton women, who when they understand how fair they are, casting away all modesty, wax proud, like the Peacock that always strouteth it, when his tail is spread. Take for example the Pharisee spoken of in the 18. of Luke, 
Luke. 18.11.12.  whose prayer was proud, boasting of his own righteousness. First, he keepeth a note to himself of what gross sins he was free, that other men were overtaken withal: then he scoreth up his good deeds, and namely his integrity and uprightness in tithing, and then his due and constant course of weekly fasting. And having thus made his left hand privy to that which his right hand did, that is, recounting with a wrong affection to himself, what he had well done, he spreadeth his tail, and falleth to crowing over his poor brother in this sort: I thank God I am not as other men are, extortioners, unjust, adulterers, or as this Publican: I fast twice in the week, I give tithe of all that I possess: as if the proud Peacock should have said: behold my feathers are not of that colour that other birds are of, but his feet were: which he then remembered not.  
In like manner do many keep a score of their good deeds, and register in their note-bookes what they bestow weekly, or monthly, or yearly upon the poor, etc. I warrant you say some, it costs me every week so much, and so much ordinarily, besides that I spend extraordinarily. It were good for them, and others the like, to regard the admonition of Christ here: Let not thy left hand know what thy right hand doth. Do good, and make no body privy unto it, if thou canst: no, not thy own soul: take no notice of any good thou dost thyself, lest thou be proud of it.  
It was the wisdom of God in creating of the woman, not to create her until he had first cast Adam into a sleep, and while Adam slept, he took a rib out of his side, whereof he made woman, lest if he had been awake when this was done, he might have thought that he had had a stroke in it, if it had been no more but suffering, or consenting to have one of his ribs taken from him; which yet had been great folly in him so to have done. So should it be the wisdom of Christians in doing of good deeds, to cast their carnal affections in a sleep: lest they (seeing and knowing what is done) should imagine that they had a stroke therein, and so should begin to filch and steal some glory to themselves which belonged not unto them.  
The horse doth employ his strength to carry & draw, but yet he knoweth not so much: if he did, peradventure he would not be so subject unto man as he is. The sheep doth yield us her fleece to clothe us, and her flesh to feed us, and her lamb for increase, but yet she knoweth not so much: if she did, perhaps she would if she could upbraid us by her benefits, and not be so beneficial unto us as she is. The birds with their variety of notes do delight our ear, but God saw it not good that they should know so much, for if they should perhaps they would be as mute as non-residents, scorning to afford their music unto such fantastical and vain masters as they now do serve. The flowers with their variety of orient and beautiful colours, and fragrant, and pleasant smells, do delight our eyes, and refresh our spirits: but God saw it not good that they should know so much, for if they did, perhaps they would disdain to be abused so much, and so little regarded to the praise of their maker as they are.  
In like manner, if we could do good works to the glory of our God. and profit of our brethren, and not let our left hand know thereof, that is, not consult with our carnal and crooked affections about them, we should not be so loath to go about them, nor so lazy in doing them, not so lusty when we have done them, as we are. If the Peacock were hatched blind: or could shut his eyes when he spreadeth his tail, surely his pride would abate, for it is not the having of such colours, but the knowing them, and viewing of them, that breedeth conceitedness, and causeth his nature to swell. So, if Christians, when they take any blessing from God's hand, or enjoy the graces of God's Spirit, or bring forth the fruits of the same Spirit, had not their minds and affections so much bend upon them, and set to view the beauty of them: but could set them to look narrowly downward upon their black feet, that is, upon their sin, and sinful affections, it would be a means greatly to humble them. Therefore the Apostle saith: 
1. Cor. 7.30.31.  Let them that weep, be as though they wept not, and them that marry, be as though they married not. So saith the Scripture too: Let him that giveth alms, be as though he gave not. And in another place he saith of himself & his brethren thus: 
2. Cor. 6.9.10.  We are as men sorrowing, but yet rejoicing, and as men rejoicing, & yet sorrowing, as poor and yet making many rich, as dying, & yet living, etc. So on the other side, as making many rich, and yet as it were poor, & giving nothing. To show what manner of men Christians must be.  
But how can that be (will some say) that a man should give alms, or do any other good deed, and not make himself privy to the matter? and count it nothing which he doth? Surely very well, or else truly do many dissemble, and speak against their own consciences: for come unto them, and thank them for such and such kindness bestowed, etc. they will say: Alas sir, for nothing, I know no such matter: it is not so much worth, etc. as if he should say, If I did any such thing, it is with me as if I did it not at all: I am to begin it again: I keep no reckoning of it: my heart was not set upon it when it went from me: I weigh it not, etc. Again, every true Christian is in part regenerate, and in part unregenerate: the one part is called in Scripture by the name of flesh, and the other by the name of spirit; 
Gal. 5.17.  the flesh rebelleth against the spirit, that is, the part regenerate against the part unregenerate: Now this part that is regenerate by the spirit of sanctification and grace, may well be called also the right hand of the soul, and the other part which is still fleshly, carnal, and sensual, and not savouring the things of God, may well be called the soul's left hand, for the untowardness thereof to any goodness: in which sense it may truly be said, when thou dost any good deed, let the spirit, that is, the part regenerate as the right hand of thy soul do it, but let not the other part (which is so untoward and not regenerate, and fitted for it) have any thing to do in the matter, more than if it knew nothing at all of it. We must do as men that travel in company together, and are so earnest in talk that they forget the length of their journey: and to such ten miles seem but as one mile: but if a man go alone, and thinketh of nothing but his journey, than his left foot shall know what pains his right foot taketh, and will keep account of all his sleps as it were, and think his journey long, and his pains exceeding great. So we in traveling towards heaven (which we must do so long as we live, by walking in such good works as God hath appointed for us Ephes. 2.10.) must count all things but loss and dung, for the excellent knowledge sake of Christ jesus our Lord, to win him, and to be found in him, not having our own righteousness, but the righteousness which is of God by faith in Christ, forgetting that which is past, and endeavouring ourselves unto that which is before, and follow hard toward the mark, for the price of the high calling of God in Christ jesus. And no marvel though the Apostle made so light account of his own works, or righteousness: for, he knew they were too light to endure the trial of God's justice, & too unclean to appear in his most pure presence. Our good deeds are like a fair garment with a filthy lining: or (as the Prophet Esay speaketh) like a menstruous cloth, 
Esa. 64.6.  The beauty and goodness of them is from God: the deformity and uncleanness is of ourselves. Shall the one part lift us up to any proud conceit of ourselves? No: it is of God, give him all the glory: and let the other humble us.  
All the gifts and graces of God do bear some part of his image, and stamp, though given to diverse persons, and in diverse measure and manner: like the Prince's coin, which hath the Prince's image and stamp upon it, to put the subjects in mind of their loyalty and duty which they owe to their Prince: that (as Christ said) when we see Caesar's image and superscription we should remember to give unto Caesar that that is Caesar's: so when we see any thing with God's image upon it, we may also give to God that that is Gods. The Prince's coin cometh out of the Mint fair and bright, but when it cometh into our hands it taketh soil, and looseth beauty. So the good graces of God come to us with a most heavenly beauty, but we cannot return them so again: for with us they take soil and lose their beauty. As every piece of coin hath on the one side the Prince's image, and title certain: so have all the graces of God, God's image, and Christ's title, to admonish us of that holy duty, and absolute praise which we must return unto him for the same. Look upon thy faith, and thou shalt see this superscription upon it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This is the work of God, 
joh. ●6. 29.  to believe in him whom he hath sent. Look upon thy patience, and thou shalt find this graven upon it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Philip. 1.29.  to you it is given for Christ's sake, not only to believe in him, but also to suffer for his sake. Look upon thy love, thy knowledge and judgement, and every one beareth the same stamp that thy faith doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the work of God: and therefore saith Saint Paul, this I pray that your love may abound yet more and more in all knowledge & judgement, 
Philip. 1.9.  to show that they come from God and not from ourselves. Art thou filled with the fruits of righteousness? thou shalt find this Poesy sent with them: 
Philip. 1.11.  They are by jesus Christ, unto the glory and praise of God. Art thou converted unto God? look upon the work of thy conversion, and thou shalt find this withal: The work of God: and therefore saith joel: 
joel. 2.  Turn us o Lord, and we shall be turned. Hast thou a new heart? look upon it, and thou shalt find God's stamp upon it, and that is this: Created of God. 
Psal. 51. 1. Cor. 4.7.  And over all one general Poesy for all: and that is this: What hast thou, that thou hast not received? 1. Cor. 4.7.  
If there be any thing besides this that cometh from God, that is of Satan, or else of ourselves. We commonly look on the one side of the garment, but not on the other. Now, if we think upon our defects and stains, nay filthy and rebellious pollutions, we would never take notice to ourselves of any good we do: but say when we have done never so well, as Nehemiah did, when he had most zealously reform the Lords sabbath, and set every thing in very good order: 
N●h. 13.22.  Remember me o God in this, and pardon me in thy great mercy: and as Christ commandeth us: 
Luk. 17.10.  When ye have done all that ye can do (saith he) say that you are unprofitable servants, and have done but that which was commanded you.  
Further it is to be observed, that Christ saith, the right hand must do the work, and the left hand must not know of it. He appointeth the right hand to the work, because that is readiest, and quickest, and handsomest in working. The left hand is not so fit, nor ready, but is rather a hindrance of the work then a furtherance of the same. Christ's meaning is, that we must not only not arrogate any glory to ourselves, or liking of ourselves: but when we do any good, we must do it with our best affections, and not once to consult with our carnal, proud, and untoward affections: for they are like the left hand, and have many froward cavillations, and odd reasons, and false persuasions to hinder the work, like so many crooked fingers, which are good for nothing but to pull back, and hinder, and are altogether untoward to every good work.  
Our affections are compared in Exod. 3.5. to feet: 
Exod. 3.5.  Put off thy shoes from off thy feet (saith the Lord to Moses:) that is, put away all carnal and fleshly cogitations, and earthly reasons from thy affections when thou comest before me, and come with holy affections. And in Eccles. 4.17 Look unto thy feet before thou goest into the house of God: 
Eccl. 4.17.  that is, examine with what affections thou goest. For, as the feet do carry the body up and down in the world: so do our affections carry our minds and studies and hale us both in soul and body to such things as they like.  
Here they are compared (as I think) unto hands, because they are necessary (when they are sanctified) to work the will of God, as hands to do external duties, and as forcibly they effect things, or thrust men forward, or pull men backward as the hands do, unto good or evil. Look what the body hath after a visible manner, the same hath the soul after an invisible and spiritual manner. An eye of knowledge to see good from evil, and the right way from the wrong: a taster of judgement to discern things that differ: as what is good, and what is better, etc. legs of faith, whereby we stand without sinking under our burden, and go therewith to God. Shoulders of patience and long suffering, to bear injuries & crosses manfully: hands and feet of affections and desires. Of all which there be two sorts: as there be belonging to the body, a right eye and a left eye, a right hand and a left hand, a right ear and a left ear, etc. Now, some be in the service of God, and in all other good works as it were left handed: hearing with their left ear, that is, with a lazy desire to learn: understanding with a gross understanding, as Nicodemus did understand Christ, when he spoke of being borne again: and marking with a drowsy attention, & taking all things with the left hand, that is, very frowardly, & untowardly. But in worldly matters and vanities, which they love and like well of, they are right handed, and right eyed, and right footed, and right eared: that is, they can work apace, and see quickly, and go swiftly, and hear readily, etc. Therefore let not thy left hand, that is, thy untoward affections and senses have aught to do when thou dost any good work: as we use to say; tell not such a man of it, for he will hinder it as much as he can possibly. These lefthanded Christians will soon murmur and grudge at a little cost that is bestowed upon Christ in his poor Church or members, like judas who was offended at the box of ointment that Mary bestowed upon Christ: and cavil at every thing that is spoken, like the cavilling jews, which set themselves to carp at every thing that Christ spoke, or his servants the Prophets and Apostles. And if they once conceive an hard opinion of the doctrine, or doctor, they will forsake that man, and in time give over hearing the word, as the Capernaits did, and most untowardly, and unseemly will they perform whatsoever else they go about in Church or commonwealth, if they have no mind unto it: and will soon be weary of well doing, their shoulders of patience and courage being out of joint: and in learning and doing of the best things, are as men that altogether work with their left hand, having no list to work.  
A man may easily perceive a difference between those that do good deeds with good affections, and those that consult with flesh and blood about the matter. Those that do work with their right hand will show it by their willingness, by their forwardness, by their zealousness, by their venturousnesse, by their bountifulness, by their cheerfulness, and by their perseverance. If they bestow any thing towards the building up of God's Church, by maintaining of religious exercises, they will give as the Israelites did to the building of the tabernacle: 
Exod. 35.  they brought till they were stayed by proclamation. If they bestow any thing on the poor members of Christ, they say not as worldlings do: any thing is good enough for them: but they bestow the best they have, like Mary who would not bestow any ointment upon Christ except it were costly and precious. 
joh. 12.3.  If they contribute to any necessary uses, they do as the poor widow did, who cast in all the substance that she had, 
Mar. 12.42.  not doubting but God will provide more. If they go about to reform things in Church or commonwealth, being in authority, they do it zealously and thoroughly, with great courage, and constancy, and resolution: 
Neh. 13.  like Nehemiah when he reform the sabbath. If they venture for love of their Prince, they will break through an host of men, 
2. Sa. 23.16.  as David's worthies did, when David longed for the water of Bethlehem: nothing will be too hard for them.  
And on the other side, those that make their left hand privy to that which their right hand doth, do consult with flesh and blood about the matter, and being ruled, and persuaded altogether by carnal reasons, and vainglorious or gainful inducements, do that good which they do unwillingly, and niggardly, and cowardly, and sluggishly, and frowardly, and negligently, and are soon weary of well doing: all which may well be called lefthanded Christians for their backwardness, and untowardness to any good thing. If you ask their relief for poor distressed Christians: before you get a penny of them, they will reason as churlishly against you and them too, as Nabal did agaisnst David: Who is David? 
1. Sam. 25.  and what is the son of Ishai, & c? If they give one groat, 
Act. 5.  they will boast of two, as Ananias did. If any thing be given to Christ's poor Church, that comes not to their share, they repine at it, as judas did. 
joh. 12.4.  If you require them to do any matter but of small difficulty, they will answer with the sluggard, 
Pro. 26.13.  There is a lion in the way, that is, it is as much as a man's life is worth. And even the best of us all are many times too much left handed, that is, untoward to the best things: if Christ calleth us to hear what he hath to say unto us, and to communicate with him at his table, we answer, as the slothful Church doth in Cant. 5. 
Cant. 5.  I am in bed, how can I rise? I have put off my clothes, how shall I put them on again? I have washed my feet, how can I defile them? That is, when we have no list to hear the Sermon, or to call upon God, or to receive the holy Sacrament, a small excuse will hold us back, a shadow is even as good as a wall to stop us. And otherwise it will not be, so long as we consult with flesh and blood about God's matters: therefore saith Christ; Let not thy left hand know what thy right hand doth. And that we may do all indeed with our right hand, that is, with our best affections cheerfully, and comfortably, and prosperously: let us still consult with the word of God, that we there may learn what is to be done: for our good works if they be not warranted by the word, are abominable unto God, as glorious sins. And next, let us confer with him by prayer, that we may be enabled to do that good we know must be done: & as for carnal reason, and worldly persuasions shut them out, and do not once call them to counsel about the matter, for they will both hinder thee, and spill thy good deed.   

THE X. SERMON.  MATH. 6.4. 
That thine alms may be in secret, and thy father that seeth in secret, he will reward thee openly.  
THat thine alme:] that is, between God and thy own conscience let it be done, that thy conscience may witness for thee unto God, that thou hast sought nothing less than the vain applause of men, and God (that seeth thy secret thought and intent of heart) may approve of the same, and witness for thee against Satan and all the world, that thou hast uprightly in thy secret thoughts and affections served him, and sought nothing more than his glory. In this case we may learn of joseph, who caused every man's money (of his brethren) to be secretly conveyed into his sacks mouth with their provision: which when they saw by the way at their Inns, they marveled, giving God the glory, who (as they confessed) had sent it unto them, but by whose means they knew not. Some are secret enough, and too secret in giving to the poor, for that which they give is only in conceit, that it may be in secret, and known to no man: and most profanely and scoffingly abusing this place, (as they do all other holy things and the whole body of religion) they will give nothing at all, lest (as they like themselves most wretchedly pretend) that their left hand should know what their right hand doth: 
Abusers of these words  as though the purpose of our Saviour Christ had been to dissuade men from giving any alms at all. These men are like the Friar, that would provide well over night against the next day, by carrying with him the remainder of his supper, scoffingly alleging, or rather blasphemously abusing the words of Christ in this chapter: Be not careful for to morrow: and therefore I do it saith he, because I would have no care for to morrow. These persons have learned this lesson of Christ to the halves: they have learned to be secret, but not to give alms in secret: as the Papists have learned another lesson of Christ, so have these men learned this: Christ saith: Pray for your enemies, bless them that curse you: and if thy enemy hunger, give him meat: if he be thirsty, give him drink, etc. In so doing thou shalt heap coals of fire upon his head. This latter part they have learned well, namely to heap coals of fire upon the heads of their enemies: yea of God's dear Saints, and faggots too, and to burn them to ashes too: but the former part which containeth works of love and charity, is yet to learn, they can no skill of that. And if some of them be told of their hard dealing, they will not stick to allege this Text, and say: why, doth not Christ say, we must heap coals of fire upon our enemy's heads? Such gibers, and scoffers at the word of God, I couple with julian and Lucian their predecessors, wishing them in time to take heed, and pray unto God (if it be possible) that they may truly repent them of their blasphemous courses: their state is fearful and dangerous: for that they go on plodding and scoffing at religion. Blessed is the man that cometh not into their way: for it leadeth as directly as can be, and in time will bring men unto the sin against the holy Ghost, which is unpardonable.  
Now for the consolation of those that do all their good works as in the sight of God, debarring themselves from all vainglorious applauses, and commendations in the world, and in themselves too, it is said further, that thy father which seeth thee in secret, will reward thee openly to show, first, that we must endeavour to approve ourselves unto God, and not unto the world: like an honest wife, that will so attire herself, and so behave herself in all things, as she may please her own husband, and not other men. And next, that the best way to wean ourselves from these vain desires of worldly praise is, to consider effectually, and to remember continually, that we are still, at all times, and in all places in the sight of our heavenly father, to whom we either stand or fall, and of whom we shall be abundantly rewarded openly (according to his gracious premise) for that which faithfully we have done in secret. And lastly, to show that those which seek for open praise of men, or give unto themselves any secret praise, to the impeachment of God's glory, cannot look for any open reward at God's hand in the day of judgement: but those that are persuaded of that, and moved effectually with that, do not care which way it goeth with them in the world, so that they may be approved of God their heavenly Father, and carry a good conscience unto their graves. Here be three things attributed unto God our heavenly Father: First, that he seeth those things that are done in secret. Secondly, that he will reward the good that we do in secret. Thirdly, that he will reward it openly. Fitly are these things propounded to the children of God, that they may accustom themselves to do whatsoever they do, as in the sight of God: and to approve themselves unto their heavenly Father. And as fitly are these three opposed to the vanity of the flesh, all which men do so hunt after.  
For the first: that God seerh and knoweth all things that are done in secret, the Scriptures in many places do witness: Whither shall I go from thy presence? (saith the Psalmist) If I go up to heaven, thou art there, if I go down to hell, 
Psal. 139.  thou art there: If I go beyond the sea, thy right hand will there find me out: if I say that darkness shall cover me, behold darkness and light to thee are both alike, thou art about my bed, and spyest out all my ways, and thou knowest all my thoughts long before: meaning before they are conceived. Again: 
Psal. 94.  He that made the eye, shall he not see? and he that made the ear, shall he not hear? And again, by jeremy the Lord saith: I the Lord search the hearts, 
jer. 17.10.  and try the reins. A point this is very necessary to be urged. For first, the wicked either believe it not, or they regard it not. Many will confess that there is a God, which yet are not ashamed to say with the wicked in the 10. Psalm: Tush the Lord seeth us not; or if he seeth what we do, he doth not regard: and thereupon they make themselves bold to commit all wickedness with greediness: for would so many so desperately else give over themselves, some to theft, some to whoredom, some to drunkenness, some to practising of murder, and some to the contriving of treason: if they were persuaded that the Lord of heaven and earth did look upon them in secret: and take a note of that which they do in secret? and heap up vengeance as they heap up sin? Would the foul mouthed blasphemer swear again, when he is reproved for his swearing, in despite of God (whose most holy and fearful name he doth abuse) and of him that in the name of God doth reprove him: if he were persuaded that the Lord did hear him, & mark how he doth abuse his name? would so many beat their brains, and study so hard as they do in secret, to practise all kind of wrong and oppression, and how to cover it with flattery and deceit, if they believed that God did see them or regard? In a word, would so many come to the Church, and make a show of great devotion, and play the hypocrites, hardening their hearts against the word of God, and imagining evil, and descanting upon every word at their pleasure, if they did believe that God did see them in secret? And what is this but plain Atheism? to say there is a God, and not to believe that this God seeth in secret? What is this but to make an idol of the true God? If this be Atheism (as doubtless it is, though not in the highest degree) than how many Atheists are there which live so, as if God did not see them in secret? for in secret they conceive their wickedness, and in public they bring forth ungodliness: for why, they think themselves cock sure, so long as God (as they imagine) doth not see their secret devices, or not regard them. They think that because they see not the Lord, therefore the Lord seeth not them: 
Num. 23.  like Balaam who feared not the Angel because he saw not the Angel: but it is said, that his beast feared him, and stayed so soon as he saw him: to show, that those which know that God doth see them, and yet go on still in their wickedness, are worse than the beast: and that ass shall condemn them. This doctrine is also to be urged in regard of the godly themselves, who though they know and confess it to be most true, and can allege many Texts of the Scripture, to prove that God hath all knowledge, and seeth all things that are done in secret: yet they have not so powerful use of this doctrine as they should. Then is it powerful unto us, when (by the Spirit of God) our hearts are kept in awe, and made afraid to do those things that will offend his Majesty, as joseph who (knowing this point well) feared therefore to yield to the lewd motion of his light mistress.  
How many sins do of a sudden steal upon us, and slip from us, when we think not of this, that God seeth in secret? How many again are arrested (as it were) and taken in the manner, yea and stayed from going forward, when once this meditation cometh to mind: God seeth in secret? We are always conversant in his eyesight, neither can we possibly do or conceive any thing, be it never so secret, but that he seeth it.  
It is a sign of great rashness and impudent audacity, if a son without fear of his father's displeasure dareth do a fault in the sight and presence of his father. Nay what strumpet so impudent that in her husband's sight dareth prostitute herself before another? yea would she not be ashamed and afraid too, if but a little child were in presence? What then shall we think of ourselves, that dare boldly without fear, confidently without doubting, impudently without blushing, and continually without ceasing, do those things in the sight of Almighty God our heavenly Father, which we fear and shame to do in the presence of a mortal man, or a little child? The breath of man is in his nostrils, but the least glimpse of God's divine, imperial, and immortal Majesty, is able to confound and crush in pieces ten thousand worlds at once. As God doth see his children in secret, so he doth look upon them as a heavenly Father, and not as a cruel enemy, or rigorous judge, when they do well: and being well pleased with Christ jesus his natural son, doth also take great delights in the endeavours of his adopted children which are in Christ jesus: and therefore doth he delight in them, because they are in Christ jesus, and else not. Therefore whatsoever devotion or service we offer unto God in secret or otherwise, it must be offered in and through Christ, for whose sake alone it is acceptable, or else it (being without Christ) is unto God most abominable.  
Secondly, it is said that our heavenly Father will reward his children for that they give in secret. And this is a good encouragement to the godly. For flesh and blood (unless it hath some hope of reward) thinks it altogether lost which is given to the poor. It is not lost saith Christ, it shall be rewarded of your heavenly Father. Therefore well saith a learned man: Eleemosina non est dispendium, sed negotiatio: Alms giving is no loss or damage, but a kind of traffic or merchandise from heaven. For whatsoever we lay out here upon Christ's poor needy members, it shall be paid again with advantage. 
Eccles. 11.1.  Cast thy bread upon the waters (saith Solomon) for after many days thou shalt find it: that is, fear not to bestow thy liberality upon the poor, which can give thee nothing again, and though it seem to be lost as that which is cast into the sea, yet after many days, that is, when thou dost least look for it, and thinkest that it is forgotten, and worn out with time, thou shalt find it again, thy heavenly Father with whom a thousand years are but as one day will reward thee for it, if thou give of faith in his son Christ.  
Last: because we naturally affect popular praise, and desire to be famous, Christ saith, that our heavenly Father will not only reward us, but it shall also be openly. This our Saviour Christ plainly showeth in Luk. 14.13.14, 
Luk. 14.13.14.  When thou makest a feast call not thy friends, nor thy brethren, nor thy acquaintance, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee: but call the poor, the lame, the maimed, and the blind, and thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just: that is, if thou regardest a good reward indeed, then rather call the poor than the rich. What recompense this is that shall be given in behalf of the poor Christ also showeth in Mat. 25.34. 
Mat. 25.24.  where he showeth that it shall be said to them on the right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world: for I was a hungered, and ye gave me meat, etc. for in as much as ye have done it to one of the least of these my brethren, ye have done it unto me: that is, I take it as done unto myself, which you have done unto these poor ones that believe in me, and for whom I have died. What manner of reward is this? 
Luk. 1.29.  We may well wonder at this reward: as Mary did at the Angel's salutation: for the Angel did not salute her as her neighbours used to salute her: and God doth not reward his children in whom (for his beloved Sons sake) he taketh delight, as men reward their friends. Amongst men ye shall have a dinner for a dinner, and one good turn for another: but here is a kingdom given for giving a piece of bread, or cloth, or drink, or comfortable speeches, which they have not given neither as owners thereof, but as stewards put in trust from God. And what kingdom? No less than the kingdom of heaven. And how? not as a lease, or a farm, or a copy hold for years: but as an inheritance of their Father for ever. And this shall be given them in possession with all the grace and glory that can be, not in the presence of some few persons, of this place, or that country, but before all the inhabitants of the whole world, at the sight and hearing whereof, the wicked and ungodly hypocrites, who sold their good deeds for worldly praise and filthy lucre, 
Gen. 25.33. Heb. 12.16.  as profane Esau did his birthright for a mess of pottage, shall even gnash with their teeth for grief, and consume away like the smoke against the wind, through extremity of fear, grief, and shame: being withal at the same instant overwhelmed with the most dreadful and intolerable sentence of God's everlasting curse, which in like manner is set down already: Depart from me ye cursed into everlasting fire, which is prepared for the devil and his Angels: from which the Lord for his rich mercy's sake in Christ jesus deliver us all. Now my brethren by this time I hope you be persuaded, that there is nothing lost by that which a man doth unto God in secret, or unto any of God's Church for the love of God. For God that is love itself, and infinite in love, cannot but infinitely reward the love of his children, which any way they have showed unto his Majesty, especially seeing as he crowneth not our gifts to him, but his own gifts in us, which we received first of him. And what can we desire more? Would we be seen when we do well? behold who seeth us, even God our heavenly Father, who is all in all, who cannot deceive any, nor be deceived by any. wouldst thou be rewarded for that thou dost? and would we not lose our labour for a toy or a trifle, as many do? then behold our heavenly Father is ready, able and willing to reward us with a kingdom of eternal happiness: only let us be content with his reward, and tarry his gracious leisure. Would we be openly rewarded and graced by some great person, before many, and before our enemies, that they might be ashamed, and before our friends, that they might with us rejoice and triumph over them: then behold, we have our hearts desire: our heavenly Father will not only most bountifully reward us, but also in the open presence, view, and hearing of all the whole world will bless us: where all Kings, and Emperors, and Tyrants shall appear and stand naked: and many of them shall shake and tremble for extreme fear and horror of their own conscience, and God's vengeance. Blessed be the most glorious name of our heavenly Father for ever. Amen.  
As we have heard what is to be shunned, and what is chiefly to be respected in giving of alms: so now it will not be amiss to speak something (though but briefly) of alms itself: 
Of alms.  and therein to see, first, what this word alms doth signify. Secondly, to what end, or for what cause God did ordain that alms should be given and taken: or why he would have any occasion thereof in the world. Thirdly, how men may be moved or induced to give alms. And lastly, to whom alms must be given. For the first: the word alms is derived of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth mercy. Therefore as that is called grace which is given of grace, so that is called mercy which is given of mercy. Alms than is some benefit that is bestowed freely upon the poor and needy, only of a merciful and pitiful affection, and fellow feeling of his grief and want. So the Samaritan is said to have showed compassion and mercy upon the wounded man, when he powered oil into his wounds, and holp him up to his beast, and laid out money for him at the Inn, and gave his word for him: this was a right alms giver, which gave of pity, and was moved by mercy: which is nothing else but a grief and sickness of the mind for another's misery, and makes a man ready to relieve the same. And of alms some is true, and some is false; that is true alms which comes from them that give of mercy, and compassion, or feeling of another's misery, who is sick and troubled in his mind until his brother's misery be relieved. That is a false alms which comes from hypocrites, who give not of any mercy, or compassion, but of some other strange affections, seeking either to win fame, or to avoid shame, or because they are compelled by law to give something. For otherwise, if they should see their poor brother in never so great need alone, and no body by them to see them when they give, or if there were not others to give before them, and to wonder at them for their hardness of heart, or some law to compel them, they would go by him, and come by him too often enough, and let him die too for want, before they would part with any thing to save him. That our alms may be true alms, or mercy's gift indeed, it is not so material how honest, or dishonest, how good or how bad he be to whom we give, nor whether it be much or little that we give, but with what mind we give. 
Musc.  Discriminat in hac causa non dati sed dantium diversitas, saith a learned Writer: It is not the diversity of gifts, but the diversity of givers that make the difference in this cause: 
Mar. 12.42.  The rich men of their abundance cast much into the treasury, and the poor widow cast in two mites which makes a farthing. Now (by the judgement of Christ) she cast in more than the rich men did, because they of their superfluity gave some, but she gave all that she had. And so it is we see by daily experience, that many a mean man considering his ability, or rather his inability, doth give more when he giveth a penny, than some rich man doth when he giveth a pound. And perhaps as he giveth all that he hath in comparison of some other, so he parteth from it with a better mind than some that give more, and can better spare it then he. diverse do examine (in giving of alms) whether he be a good man or no to whom they give, as though it were of necessity required to the truth of alms, that he must be a good man to whom alms is given, and not rather a good man that giveth it: Facile dignus est pauper, hoc ipso quod miser est & egenus, ut eleemosynam accipiat (saith Musculus:) A poor man is capable enough of an alms, in that he is in misery and want.  
Some say, they would give alms if they were able; but let them give of that small ability that they have, a little, and it shall be acceptable before God, being given of a pitiful mind. There is the alms of the hand, & the alms of the tongue, and the alms of the eyes, & the alms of the heart. The alms of the hand is some visible thing given, as gold, silver, bread, cloth, etc. The tongues alms is two fold: first, good counsel, and comfortable speeches, which oftentimes do more good than gold and silver: such an alms did Peter bestow upon the cripple, when he said: Silver and gold I have none, but such as I have I give thee: in the name of jesus arise and walk, Act. 2. Secondly, earnest prayer unto God: such an alms did the Church bestow upon Peter when he was in prison: and it relieved him more than money: for it caused the prison doors to open alone, and Peter escaped. Act. 12. The eyes alms, are tears for the calamities of other, proceeding from a sorrowful heart: such an alms did the women of jerusalem bestow upon our Saviour Christ when he went to suffer death. And Christ noted them in gracious terms for it, saying: Weep not for me daughters of jerusalem: but weep for yourselves, etc. The alms of the heart is a certain grief and sorrow arising from the feeling of another's misery, and is the mother of all the rest, if ability serve: and of all th●se, he that cannot give one may afford another. Some give, but it is grudgingly, and angrily, and some in policy only, to please unruly persons, and stay a further mischief, for fear that else they should lose all: like those that cast bread to a dog for fear of biting: these give no good alms. No more do those that give somewhat of that which they have ill gotten, to the end they might keep the rest in the better security. Nor they that give of a vainglorious affection, to seem to be merciful, when they be nothing less. We are not to judge any man's heart: but every man by this doctrine is to examine and judge his own heart.  
Now we are to see why the Lord will have alms to be given, that is: why it is his pleasure to have poor men in the world, that shall stand in need of the rich man's alms; for, it cannot be denied but that this is the Lords doing: 
Pro. 22.2.  as Solomon saith: The rich and the poor meet together, but the Lord is the maker of all: He could have made many women for one man (saith the prophet) for he had abundance of spirit, meaning he had power enough to give many wives to one husband; but he made but one wife for one husband: 
Mal. 2.15.  and why but one? because he sought a godly seed. So he could have made all rich, or those rich which he made poor, & those poor which he made rich: for he had abundance and enough for every one, if every one had been a world: and yet he would not do so: but would have some to be rich & some to be poor. And why so? Surely to give thereby occasions of patience (as he doth unto the poor by their poverty) and of liberality, and doing of good, as he doth unto the rich by placing of poor and needy amongst them. God could have brought to pass, that sin should never have been in the world, if it had so pleased him, but then how should his justice have appeared in punishing the vessels of his wrath: and the riches of his mercy been manifested in pardoning his elect? Even so, if he had made all rich and none poor, what should then the rich have had to exercise their liberality upon? and wherewithal should the patience of the needy have been tried? Both rich and poor therefore hath he made for the manifesting of the singular work of his Spirit to his own praise and glory in both. Let not therefore the rich contemn the poor: because they have not their abundance for themselves, but as stewards appointed of God to relieve therewith those which want. Neither let the poor envy the rich, or impatiently bear their burden: because God hath provided that their want should be supplied by the rich: but let both poor and rich glorify God in their estate and calling, and know, that if they use the same to that end that God hath ordained them for, they shall reap unto themselves the most sweet fruits of the sanctifying spirit, unto the sealing up of their everlasting election and adoption in Christ.  
In the next place we are to consider, how men may be moved or induced to give alms willingly and cheerfully. First, because alms giving is nothing else but a work of mercy, as alms itself is mercy's gift, it can have no better inforcer to work then mercy itself: that is, a compassion or fellow feeling of another man's misery, which naturally should be in all men. But because that is by natural corruption deadened in some, & turned into a sottish kind of inhumanity in others, & weakened in all: Therefore secondly, it is needful that we be regenerated & made new men by the Spirit of God, who by his heavenly grace and effectual working in us, may restore that which is lost, and cause mercy to appear in her lively hue and beautiful colour again. Thirdly when we are borne again▪ it is a motive of no small force, to consider that Christ in his members is miserable, poor, and needy, and that, whosoever doth succour them, is judged to have succoured Christ himself: as appeareth by the testimony of Christ's own mouth, in Mat. 25. verse 24. and so forward. Now if it be so that Christ is relieved when his poor members are relieved, what reason hath any hard hearted Nabal to be so close fisted as many are against poor Christians? considering what Christ hath done for them, for whose sake they ought to open their hand, yea and even to power out their very hearts, with all the bowels of mercy and compassion that can be? Christ doth feed us with heavenly bread, namely, with his own flesh and blood to eternal life, and shall not we again feed him (when he is hungry) with earthly bread? Christ doth clothe us with garments of immortality, and shall not we clothe him when he is naked, with garments which soon wear out and come to nought? Christ will receive us into his everlasting and heavenly habitations, and shall not we receive him (coming as a poor pilgrim amongst us) into our earthly mansions? Christ came down from heaven to us, not only to visit us, but also to cure us; and shall not we visit him when he is sick in his members? Christ was imprisoned to set us at liberty, he was wrongfully condemned, to acquit us, and miserably accursed to bless us, and deeply impoverished to enrich us, and shamefully crucified to redeem us, and cruelly tormented to ease us: and shall not we vouchsafe to visit him in prison, and endure some pain for the ease of his poor members? Yes verily, and woe, yea ten thousand woes be to them that are ashamed of his bands? All this doth every one profess that saith, I believe the communion of Saints. Many do speak those words, but few show the power thereof: most profess, but fewest practise the Communion of Saints: which showeth plainly, that many more profess the name of Christ, then do indeed belong unto him. For none of his members be dead and senseless, but are all of them fellow and feeling members, suffering one with another, like the members of a man's body, and helping one another as they would be helped themselves. To conclude this point, let us imagine there is some rich man of whom we have received more benefits than ever we are able to recompense. He hath no need of our reward, but only commendeth unto us some poor friend of his, whom he specially loveth, & would require at our hands in token of our thankful mind, to bestow somewhat upon that his poor friend: would not all the world cry shame of us if we should refuse it? Christ himself is that rich man, unto whom for infinite benefits we owe not only great thankfulness, but even ourselves. And this one thing especially he requireth at our hands, that what we could find in our hearts to do unto him, we would for his sake do it unto the poor: whom by special charge he hath committed to our care: for which cause he said (when judas grudged at the ointment which Mary bestowed on him:) 
Mar. 14.6.7 ) Let her alone, why trouble ye her? she hath wrought a good work on me: to show that those should not be hindered which are about to show the fruits of love to Christ; and addeth withal (as a reason why she should not be hindered:) For ye have the poor with you always, and when you will ye may do them good: to show, that as he was once anointed & honoured in his own person, so he looks still to be anointed and honoured in his members, which who soever refuseth, what love can he imagine that he beareth unto Christ? For if the love of Christ were in him, he would count nothing too dear to bestow upon Christ: nor yet too hard to suffer for Christ. 
Gen. 29.20.  As it is said of jacob, that he suffered twice seven years for Rahel, and they seemed unto him but a few days, because he loved her: to show, that such is the nature of love, that it will make the most hard things become easy, and the most heavy things light for their sakes whom we love. Lastly, it is requisite that the poor move the rich unto the works of mercy by their good behaviour, showing themselves thankful and contented, for whatsoever is given them, and not to harden the hearts of men against them, by shifting for themselves, or by pilfering and filching, nor by idle loitering, nor by impudent outfacing, nor by slanderous backbiting, nor by busy tale-carying: nor by taking in ill part that which is given them, as too too many do. For, as many husbands which obey not the word, are won to love their wives without the word, while they behold the pure conversation of their wives, coupled with fear. 1. Pet. 3.1.2. even so many rich men which are not yet moved by the word to love the poor, may in time be won without the word, while they behold the honest conversation of the poor, coupled with thankful reverence and faithful diligence. Now in the last place it remaineth, only that in a word we consider to whom alms must be given, 
To whom we must give.  and that is generally to every one that craveth the same, having need thereof, according to Christ's commandment: give to every one that asketh of thee. 
Luk. 6.30.  Meaning if he hath need, and thou be able to supply his want: but more especially to those that are godly, and well disposed, according to the restraint that the Apostle hath made in Gal. 6.10. 
Gal. 6.10.  Let us do good unto all men, but especially to those that are of the household of faith: but most especially unto those faithful ones that are of our own household, stock or kindred. As joseph gave messes of meat unto all his brethren, 
Gen. 45.22, 23.  and change of raiment: but unto Benjamin whom he loved better than the rest, he gave three hundred pieces of silver, and five suits of raiment, and unto his father (who was dearer unto him than his brother Benjamin) he sent ten he Asses laden with the best things of Egypt, and ten she Asses laden with wheat, and bread, and meat, for his father by the way. And they are no men but monsters, that being able, suffer their parents and kindred to perish for want of relief. And yet it is not meant that we must give to every one that shall ask of us without exception, for than we shall in short space go a begging ourselves; yea if we had the treasures of a King. This did a certain Emperor well consider, to whom on a time (as they say) a certain bold faced companion came, and desired his Majesty to bestow some reward upon a poor kinsman of his: I am your kinsman, quoth he, both by father and mother: for we come all of Adam and Eue. Indeed thou sayest true, quoth the Emperor: and with that drew forth his purse and gave him a penny. A penny (quoth the other) shall I have no more but a penny? a simple reward from an Emperor. Hold thyself content, quoth the Emperor, if I should give to every one of my kinsmen a penny, I should soon become a poor Emperor. Even so, if we should give to every one that would ask of us, we should soon empty ourselves, and beg too. But it is meant that we must give as we are able, having respect to time, and place, and occasion, and as we are appointed by order of law, and civil policy, & yet still in compassion. As for counterfeits & idlepacks, they must be wisely looked unto, and severely punished when they are found out: 
jos. 9  as josua did, who punished the Gibeonites when they counterfeited themselves to be far travelers, when they were his next neighbours. Some become miserable through gaming, tippling, & carousing, through idleness and bad company keeping: to these belong a threefold alms: instruction, correction, and yet some contribution too, as is allowed unto malefactors in prison, until by order of law, and sword of justice, a riddance may be made of them▪ if otherwise they will not be reform: for by the rule of the word, he that will not labour, must not eat.  
Now let us praise God.   

THE ANATOMY OF BELIAL.  
SET FORTH IN TEN SERMONS upon the 12.13.14. and 15. verses of the 6. Chapter of the proverbs of Solomon.  
The sum whereof is set forth in the next Page.  
Imprinted at London by Richard Field for Thomas man.. 1602.   

A Table showing the general contents of the Sermons following.  
The Anatomy of Belial hath two parts.  

1. The description of a wicked man, and he is described here, two ways. 

1. By his names that are here given him, viz. 

1. A man of Belial, that is, a lawless man.  
2. A man of vanity, that is, unprofitable.    
2. By his actions: and they be two fold. 

1. Outward and they be two fold. 

1. His speeches, and they be described by two adjuncts. 

1. Of their quality, which is evil, for they be froward.  
2. Of quantity, which is great, for they are continually froward    
2. His gestures, all which be significant, and tending to mischief, and they be of his 

Eyes.  
Fingers.  
Feet.      
2. Inward, of the heart, and they are set forth, 

1. Generally. Lewd things are in his heart.  
2. Particularly, by noting two vile & odious properties springing from a lewd heart. 

1. That he is given to imagine and surmise, whose imaginations are 

1. Evil.  
2. Continually evil.    
2. That he raiseth up contentions.          
2. His destruction, and that is amplified by noting, 

1. The manner of the coming which is fearful, in regard of 

1. The speediness.  
2. The suddenness.    
2. The continuance of it, which is long, yea everlasting without end, for he shall never recover.      

THE I. SERMON.  PRO. 6.12.13.14.15. 
The unthrifty man [or the man of Belijal] and the wicked man, or [the man of vanity], walketh with a froward mouth. 13. He maketh a sign with his eyes, he signifieth with his feet, he instructeth with his fingers. 14. Lewd things are in his heart, he imagineth evil continually, and raiseth up contentions. 15. Therefore his destruction shall come speedily, he shall be destroyed suddenly without recovery.  
THis text may well be called the Anatomy of Belial, because it searcheth and openeth every vein of him, and every sinew of him, 
Why this text is called the Anatomy of Belial.  to the very heart, and to that which is in the heart, as Anatomies do: and showeth the causes of every spiritual disease, and the effects of every cause, and what it is that bringeth the wicked man to his woeful end, as Anatomies do. And that so lively, that if any man desire to see a lively picture, and a true Anatomy of Belial indeed, let him with patience mark, and behold the hand of God's Spirit, while Belial is a ripping up: and he will say as the people said of another action of our Saviour Christ, we never saw such a thing. Mark. 2.12. But all is done, and must be done to this end, that we may know ourselves. And this indeed is therefore made the Anatomies speech or poesy: Nosce teipsum, know thyself: as if he should say, why dost thou stand still gaping and gazing upon my naked bones? or prying into my bowels & entrails? or judging of my heart? etc. good leave hast thou so to do, but learn by me then what thou art, and what thou shalt be thyself.  
This Anatomy is altogether spiritual, 
The parts of this Anatmomy.  and hath in it two parts. First, the description of a wicked man: secondly, his judgement. He is described two ways: first, by his name: secondly, by his actions. His name setteth out his nature, and it is double: first, he is called in the Hebrew tongue, A man of belial: that is, a lawless person. Secondly, he is called in the same tongue, A man of vanity: that is, a man altogether unprofitable. As he is described by his names, so also is he known by his actions, and they be of two sorts, outward and inward: his outward actions are also two fold, his speeches, and his gestures. His speeches are set forth by two adjuncts, or circumstances: first, of their quality, then of their quantity: for their quality, they be very evil, for they be altogether froward: for their quantity, they exceed, for he walketh with a froward mouth, that is, he is continually froward. His gestures are also observed, the gestures of his eyes, of his fingers, and of his feet, and all of them are very significant, and tending to set forward sin. The inward actions of his heart, are laid forth two ways. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in general terms, saying: Lewd things are in his heart. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in particular observations, by noting two vile properties arising from a lewd heart. First, that he imagineth evil continually. Secondly, he raiseth up contentions. After his description cometh his judgement, and that is, to be destroyed: and this destruction is amplified further, by showing the fearful manner of the coming thereof: for it shall come speedily without delay, and suddenly without any warning, before he looketh for it. Secondly, the everlasting continuance of it: for it shall be without recovery.  

judg. 19 v●lt.  In the Scripture we read of a Levite that cut his wife in pieces, when others has wickedly abused her to the death, and sent her quarters unto the twelve tribes of Israel, with this motion and message: Consider the matter, consult, and give sentence. But here the Lord hath cut Belial in pieces, who was the cause of his own death, and hath hanged up his quarters (as it were) in his word, which he hath sent into all parts of the world, that his people might consider the matter, consult, and confirm the sentence of the Lord: and also take example by him, lest we come into the same case.  
But before we come to the particular examination of Belials marks, it shall not be amiss to inquire of three very necessary points. 
3. Points.  The first is, to what end this description is made. Secondly, whether we may by the same description take upon us to judge who is a man of Belial. And thirdly, what may be learned from the coherence of this text, with the rest of the Chapter.  
For the first point: Machivels and Atheists think that all the Bible, and all preaching, 
To what end this Anatomy tendeth. Not for policy.  and all religion, is but matter of policy, to keep men in awe: and so consequently that this that is said of Belial is so too. For that devil that told Adam that he should not die, though he did transgress the commandment of God: doth also tell these fellows, that whatsoever the Scriptures say, or Preachers babble (as they say) yet they shall not die the death. But what could Eve say at the last? The Serpent deceived me. So will these cry one day: Satan hath deceived us. Well, leave them to the Lord, and let us know for certain truth, that whatsoever is written before hand in the Scripture is written for our learning, as the Apostle saith; 
Rom. 15.4.  and therefore this Scripture also is written for our learning as well as any other.  
God hath not taken such pains (as I may say) in making and setting forth Belials picture, 
Nor to gaze at,  in this lively sort as you see, to that end that we should do nothing but stand and gaze at his picture, but that we should note him well, 

But to know him & avoid him.  
Belial in like a runagate.   and learn to know him when we see him, and to avoid him when we know him. For, Belial is like a runagate, who hath done that which he is ashamed of, & having stolen the cloak of virtue, and honesty, is run away with the same upon his back, seeking how to hide himself in the world. And for fear of being taken, he hath gotten himself into service with great men of the world, like Elimas' with the Deputy. And hath so won their favours, 
Act. 13.  that he walketh with them in the fields, & strowteth it with them in the streets: he feasteth with them at their tables: he buyeth and selleth for them in their shops: he tradeth for them beyond the seas: he courteth with the most gallant in the court: He hath found a place in the Universities amongst scholars: in Cities amongst merchants: 
What entertainment and friendship Belial hath in all places.  in Churches amongst Preachers: in judgement hals amongst Lawyers: in Consistories amongst Doctors, and proctor's: at theatres amongst players: in households amongst servants and children: in gentlemen's houses amongst servingmen and their masters. He hath learned to insinuate himself into the company of all states and degrees: and hath found the favour to be shrouded amongst Captains and soldiers, amongst Lords and Ladies, amongst Knights and Esquires, amongst yeomen and artificers, amongst prentices and journeymen, and where not? And if need be, he can have a licence to go beyond the seas amongst Italians & Barbarians, and to come from all places of the world, 
Virtue and godliness can never get good service nor good marriage.  and be welcome at his good leisure and pleasure: and all this can Belial do, and more than this too: for, he hath a great number of foul deformed vices, and monstrous ugly abuses, which are all begotten of his own body, both male and female, which he can easily prefer into service. And so well are they brought up by the double diligence of his brother Machiavelli, that many become suitors unto them, and glad is he that can match his son, or his daughter with one of them, when virtue and godliness may go through the world, and can harldy get a service, except in the jail, or in some beggars cottage: much less can they get a good marriage: and if they do hit upon a good marriage, it will not be long before they shall be divorced again.  
But Belial with his cubs, because they are every where, are thought to be no where: but the Lord from whom they are run away, he knoweth them well enough. And here he hath made out a warrant, 
Gods warrant for the attaching of Belial.  you see, to attach them wheresoever they can be found, and to summon them to answer for themselves before God's judgement seat: which warrant is committed to all Magistrates, Ministers and other of his faithful people and subjects. And because many say they cannot know Belial, and they must take heed how they detect any by that name: therefore the Lord hath well provided here for his people, and in this his attachment hath put down such marks and notes, of his talk, of his name, of his gestures, etc. that unless men will be wilfully blind, they cannot choose but know him, although he goeth never so disguisedly, and denieth his name never so stoutly.  
And indeed let Belial be arrested at God's suit for dishonouring him, or at Christ's suit for crucifying him, or at the Church's suit for persecuting her, or at the Gospel's suit, for slandering of it, or at Religion's suit for contemning of it (as all these actions and many more will come against him one day) he will strait way deny his name, 
What actions come against Belial, and at whose suit.  and say, You mistake me sir, I am not the man that you look for, etc. Then those men which want either will, or skill, or courage, or all (nor greatly regarding the words of their warrant) take his word for the matter, and so let him go for an honest man: but those that are wise in God, can easily discern Belial from an honest man, as King Solomon could well descry the harlot from the true mother of the child, because the wisdom of God was with him. 
1 King. 3. ult.  And the godly wise have learned to say to Belial as the damsel said once unto Peter: Surely thou art one of them, for thy voice bewrayeth thee: So, thou art one of the men of Belial: 
How Belial is descried by the godly wise.  for thy filthy speeches bewray thee, thy outrageous oaths bewray thee, thy proud and profane gestures bewray thee, thy lewd and contentious behaviour bewray thee, therefore it is but a folly to deny thy name: for as the Ass is known by his braying, and the length of his ears, to be an Ass, though he jet it in a Lion's skin: so, thou art known by thy conditions to be a man of Belial, although thou goest in the habit of an honest religious, or religious honest man.  
When our Saviour Christ said that one should betray him who was then in presence with him, there was looking one upon another, and every man was jealous over himself, saying: Is it I? Is it I? But what saith our Saviour Christ? He that dippeth his finger with me in the dish, that is the man that shall betray me. He named no body: but that was enough, for thus might any one conclude upon Christ's words, 
A strong argument.  He that dippeth his hand now with Christ in the dish, is the traitor: but judas dippeth his hand now with Christ in the dish, therefore judas is the traitor. In like manner, when God saith, there be wicked men of Belial, and vain men, lawless persons, and unprofitable, that must be destroyed speedily, suddenly, and without recovery: now every man will put it off from himself, and say, that he is not that man of Belial, etc. But what saith the Lord? he nameth none, but noteth them thus: The man of Belial and the vain man, walketh with a froward mouth: he maketh a sign with his eyes, etc. that is, he that walketh with a froward mouth, he that is lawless in his affections, he that is unprofitable in his conversation, he that imagineth evil at all times, and raiseth up contentions, he is that man of Belial, that must be destroyed if he repent not: then may we conclude thus: But such a one walketh with a froward mouth, etc. and hath all the marks of Belial, and therefore he is a man of Belial. And thus we see to what end this description of Belial is set forth, namely to that end that we might know him, when we meet him, and avoid him when we know him. And now let us go to another point, and see whether it be lawful for Christians to judge of another, 
2 Point. A point of ingratitude and an abuse of God's mercy to outface the truth. To take the notes that God hath given is not to judge, but to pronounce the judgement of God. Christ's words judge not, how they are abused by the wicked. The impudence of the covetous man.  by this description or no.  
It is no small mercy of God so exactly to anatomize, or describe the wicked man: for by this means, one shall not be taken for another: and Christians knowing for certain a wicked man by his picture, may more easily avoid him, more safely reprove him, and more freely give Virtue her robes and her ornaments again, when Belial that runagate is stripped out of all, and turned out naked as he deserveth. But intolerable is the unthankfulness of many, and by this doctrine to be reproved, that so abuse the mercy of God, as to outface the truth even now in the day light of the Gospel, and glorious truth of the Lord. So shameless and impudent are the favourites of Belial, that they will not stick to say: How know you that he is a wicked man, or a wicked woman? Oh you may not judge, you may not judge, when we do but judge the tree by the fruits, and pronounce that which God hath set down. Now he that taketh the notes which God hath given him, doth not judge, but only pronounceth the judgement of God.  
Whatsoever the wicked do, yet when they dance in this net, You must not judge, etc. they think themselves safe, like the foolish bird called the Ostrich, which putteth her head into a bush, and then thinketh that no body seeth her, though all her body be out of the bush. If a wicked man be reproved for covetousness, what is his defence but this: How know you that I am covetous? you may not judge, when all his life favoureth of nothing else but greedy covetousness, all his talk is of worldly matters, for heavenly things he can find no leisure, no time to hear the word, and yet how know you that he is covetous? He getteth all men's trades into his hands, to the spoil and decay of many that would live by him: he will be a mercer, a grocer, a draper, a cutler, an armourer, a girdler, a malster, a brewer, a corne-bodger, a gamester, and what not? and so overdroopeth all occupations about him, and under him, that none can thrive but he: and yet how know you that he is a worldling? 
Of the proud man.  In the like sort if the wicked Belial be reproved for pride, he will strait be at defiance with you, and for his defence, this shall be his plea: How know you that he is proud? you may not judge, etc. when all their whole life bewrayeth nothing else: every day a new fashion: all the day little enough for their curling, and crisping, and frizzling, and pluming, and setting etc. Their gate must be counterfeit, their speech is counterfeit, their beauty is counterfeit, their hair is counterfeit, and yet how know you that teyh be proud? 
Of the incontinent person.  In like manner will the lascivious and incontinent person plead for himself: you may not judge, when all his life doth stink of his filthiness, when he hunteth harlots houses: yea though the streets swarm with his bastards, though he doth daily vomit out filthy, shameless, and ribaldry speeches: yet he may be an honest man, 
The wicked are patrons one to another.  will some say: Oh it is hard to judge. These are such as claim patronage one of another, claw me, & I will claw thee. They will stand out with it at the bar with God himself, as in Math. 3.8. Your words have been stout against me (saith the Lord:) But they answer: What have we said? But they that make no conscience of justifying wicked men, will make no conscience to justify wickedness itself in time: as Solomon made no bones of idolatry, when once he liked idolatrous women.  

How Christ's words in Mat. 7.1. are to be understood. 1. Cor. 10. 1 Cor. 11. Phil. 1.9.  It is said indeed, judge not that ye be not judged, Math. 7.1. But that place is to be understood against rash judgement, not judgement simply, for other places do allow of judging, but no place alloweth rash, hasty, and peremptory judging. The Apostle Saint Paul handling the doctrine of the Lords supper, saith unto his auditors the Corinth's, judge ye what I say: to show that Christians must be able to judge of doctrine. And speaking of the preparation of Christians before they come to the Lords table, he saith: judge yourselves: to show that Christians must be able to judge of their own estate. In another place he prayeth that the Church of Christ may abound in all knowledge and judgement, and giveth a reason, that they may be able to discern things that differ. 
Deut.  In another place the Lord himself saith: judge righteous judgement. All which places (besides infinite more to the like effect) do show that our Saviour Christ for bad not all kind of judgement: they may as well conclude that there must be no judges, nor judgement seats: no courts, nor verdicts, no Assizes, nor sessions, because Christ hath said: judge not: and so we should make a good piece of work quickly. But hearken now what common reason saith to the matter. Shall not the Goldsmith judge of metals, because Christ hath said, judge not? Shall not the Physician judge of a sick body, because Christ hath said, judge not? Shall not a jury of twelve men judge of a felon, because Christ hath said judge not? Shall not the judge give judgement upon a malefactor, because Christ hath said, judge not? Shall not the ear judge of sounds, and the eye of colours, and the nose of smells, and the palate of meats, because Christ hath said judge not? Yes: you will say all. Very well: And shall not a Christian also by the powers of his inward man discern between a good man and a wicked man, because Christ hath said, judge not? Or doth all power of judging, and ability of discerning belong only to the outward man, and none to the inward man? or shall the inward man be able to judge of every thing, saving of men's actions and behaviour? 
1. Cor. 2.14.  That is very absurd. The natural man perceiveth not the things of God, saith the Apostle, because they are spiritual, and must be spiritually discerned: but the spiritual man judgeth all things, and is judged of none: that is, of no carnal man is he rightly judged, for the carnal man can no more judge of the spiritual man and his actions, than a blind man can judge of colours. Therefore, though Christ hath said, judge not, yet will no man lose his authority in place of judgement, 
They that cry out, you must not judge, are most rash themselves in judging of others. The judgement which wicked men give of the godly and of others is perverse, & peposterous.  nor the privilege of his sight, nor of his hearing, nor of his tasting, nor the use of natural reason. Nay more, though Christ hath said, judge not, yet these fellows will not stick to be most swift judges of others themselves: for do they see another man zealous in religion, devout in prayer, a diligent hearer of the word of God, a painful searcher of the Scripture? a severe reprover of sin, and a strict man in his life and conversation? what is their verdict of such a one? Forsooth, such a one is an hypocrite, a Puritan, a Precisian; oh fie upon him, none are worse than these professors, a busy fellow I warrant you, a dangerous man, an enemy to the state, etc. But if a man will serve the time, and play the pot companion, and become an unthrift, a gamester, a tavern hunter, or a whore hunter, and blaspheme the sacred name of God at every word, and scoff handsomely at religion: then their verdict is this, and their bolt is leveled in this manner: Such a man is even the honestest man that liveth, a notable good fellow, and no man's foe but his own. A preposterous judgement they give on both sides, like the Barbarians, with whom Paul was either a murderer, or a God. But now hear the judgement of the word concerning these swift judges, 
Esa. 5.20.  & their crooked measures: Woe be unto them (saith the Prophet Esai) that speak good of evil, and evil of good: which call light darkness, and darkness light, sour sweet, and sweet sour. He that justifieth the wicked, 
Pro. 17.15.  and condemneth the innocent, even both these are abomination unto the Lord, saith Solomon. And in another place: He that saith to the wicked thou art righteous, 
Pro. 24.24.  him shall the people curse, and the multitude shall abhor him. All which places do teach us two things. First, that it is lawful for a man to judge between a godly man and a wicked: but then we must beware how we judge: that we condemn not, or commend not one for another. Secondly, that those which rashly and unadvisedly judge of men at their own pleasure, are the worst men that live. Let us learn then to judge the Lords judgements. 
Mat. 7.  It is an easy way that Christ hath taught: The tree is known by his fruits. He that cannot judge of meat by his taste is sick: So, they that cannot judge of sin for want of spiritual taste, are very dangerously sick. When God hath set up a torch, and lighted it at noon day, and yet we blindfold ourselves and will not see, it is unthankfulness most peevish and intolerable, which calleth for a most severe judgement, even deprivation ipso facto, of all spiritual understanding, 
Rom. 1.  and to be given up of God unto a reprobate sense.  
But here now groweth a question: whether may we judge of reprobates unrevealed or no? 
We may judge who is (for the present) a wicked man, but not who is a reprobate. A similitude of a jury.  Verily that is a matter that belongeth not to us, but to the high judge of heaven and earth: Neither doth it follow, that because I see such a one is a wicked man, therefore such a one is a reprobate, and a damned wretch: God forbid we should reason so: for though I see now what he is, yet what he shall be hereafter I know not, neither do I know what God hath decreed of him from everlasting. A jury of twelve sworn men do find (being led thereunto by their evidence, that such a one is a thief, and guilty of felony, but further they cannot go; to say for certain that such a one shall die for it they cannot: for the book may save him, or the judge may reprieve him, or the Prince may pardon him, for any thing that they know: So a Christian by the evidence that God's word giveth, may find such and such to be guilty of wickedness: and for the time may by his fruits pronounce, that he standeth in the state of reprobation, so long as he so continueth: but that he shall die in that case, is more than he knoweth: for the book of God may be a mean of his conversion: and God the judge of quick and dead may reprieve him to a further time of repentance: and in the end God for his mercy's sake in jesus Christ may pardon him all his sins, and so receive him to mercy: but this is more than any man can assure himself of, if he continueth in his wickedness: therefore let no man presume to be a wicked man still in hope of mercy, for he may so deceive himself. 
Cases rare and extraordinary.  The Church perceived that julianus the Apostata, or backsliding Emperor had sinned against the holy Ghost, and therefore was a reprobate that way: whereupon they made a decree, that all the Church should pray against him. Paul by a special spirit of discerning, discerned of Alexander the Coppersmith to be a reprobate: and so did our Saviour Christ discern of judas to be a devil incarnate, 
john 6.  and so a reprobate: but these are no precedents nor warrants for private persons to hold by, while they give final sentence upon any. And so much shall suffice for the second point, where we see how far we may safely go in the judging of other men by the description of Belial, and how far not: and now let us come to the third circumstance, and see what we may learn from the coherence or joining of this text with the rest of the Chapter.  
In this Chapter, 
The third point: of the coherence of this text with the rest of the Chapter.  Solomon maketh a division of sins, and dealeth against diverse kinds of sin: as namely against rashness and vainglory in suretyship, but not against suretyship itself, as more at large I have showed in my Caveat for sureties: and then he taxeth those that live idly for want of a lawful calling, and negligently in their calling, and unprofitably both, as before I have declared (according to my poor measure) in my Rousing of the sluggard (the greatest enemy I confess one of them that ever I had to deal withal in myself.) And these sins he prosecuteth unto the 12. verse. From those he ariseth, and encountereth with greater, and grosser sins, both of men and women unto the end of the Chapter: 
Doct. God's fan doth find out all.  from whence we may note, that the fan that God sifteth sin withal shall find out all, and is like the net that bringeth all to the shore. Some think to go away with their sins as many thieves do with their pilfers, and not to be espied: but it cannot be: for if God's word may have free passage, it will find them out. How fond then do they deceive themselves, which will have the word to be sincerely delivered, and thoroughly applied, and yet think that they should be exempted from the censure and reproof of the word, 
Luk. 11.45.  and not be touched? Of such we read in the Gospel: 
Some look to be dispensed with for their sins.  and namely of a certain Lawyer, who hearing our Saviour Christ inveighing against some great fault amongst that profession, steppeth up, and bestirreth himself as a fish that felt himself masked in the net, and saith, Master, in so saying thou puttest us to rebuke also. Where we see, that there are some sins that can be contented to sit still, & see their fellows arrested, but being attached themselves, they storm, and startle at the very sight of the officer: yea at the very glimmering of the light when it cometh to them, supposing themselves to be privileged, by reason that they belong some to Princes, some to Noblemen, some to Gentlemen, some to Lawyers, some to Bishops, and some to their officers, and all retaining to great men in the world, that they should be spared for their masters sake: 
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 use of this point. I. King. 18.  which partial dealing may well befound in the world, but in the word it cannot be: for the word of God is of that largeness that it compasseth all: of that brightness that it discovereth all: of that majesty, that it astonisheth all: of that power, that it apprehendeth all: and of that authority that it commandeth all. Neither can any sin, or sins, withal the shifts and devices in the world escape the power and censure of that word, which hath once spoken the word, and proclaimed it to all the world, that whatsoever is done in secret shall be preached on the house top, that is, shall be made known to all the world. Therefore, think it not strange good brethren, if you find yourselves touched, and rifled too, when you hear a Sermon, for the word of the Lord being divided aright, will do both. Say not as Achab said to Eliah: Hast thou found me o my enemy? when your secret and dear sins are by the power of the word rightly handled, and applied by your Pastor, or whosoever else: for God hath found you out, as he did find out Adam hidden amongst the trees of the garden, or else we should have lost ourselves for ever: and therefore let us be thankful to his Majesty for so great a mercy, 
The minister doth but hold forth the glass that showeth us our spots, jer. 43.3. joh. 4. Great sins and small sins are knit together.  for it is great indeed: and not be angry with his ministers, who do but hold us the glass while we see therein our spots. Neither say you as the proud jews did to jeremy: This is not the word of the Lord which jeremy speaketh, but he speaketh as Baruch the son of Neriah provoketh him. For it is the nature of the word to tell you all that you have done, as Christ told the woman of Samaria.  
Again, here we may further observe, how great sins and small sins are knit together, as great thieves and little thieves lie all in one prison, go all in one line, stand all at one bar, and have all one manner of trial: where we are to note, that God's Spirit is not so careful to sift out the lesser offences of men: but the greater also. For, as he is the judge of all men, so he dealeth uprightly in equity with all men: and not as the Scribes and Pharisees, nor as their Apes the Papists, who strain gnats and swallow camels, while they urge the tithing of mint, and cummin, and rue, and let the weightier matters of the law go by: who make the breaking of a Popish ceremony, or dirty traditions of men a mortal sin, but never urge matters of substance, either in matters of faith, 
The laws of the Popish church are like the Spider's web.  or manners. Neither are Gods laws like the Spider's web, that catcheth only little flies, but like the net that taketh the Lion as well as the Hare, which straightness and uprightness bewrayeth the crookedness of men. For first, how contrary to God's course is the practice of Antichrist, and Papists? For how precise are they in the searching out of toys and trifles, ceremonial and circumstantial things, and punishing men for the omission of them? But for the profaning of the Sabbath, for the insufficiency of unpreaching Ministers, for the contempt of God's word, and such like things, they are not so precise; nay scarce do they account of them as of sins. 
Many professors are zealous against smaller offences in others, and dispense with foul abuses in themselves! Our force is to be bend against the least sins aswell as the greatest.  This also reproveth many professors of the Gospel, which will seem to make a conscience of many matters of less moment in others, and dispense with very foul abuses, as of swearing, gaming, etc. both in themselves, and in their families. Whereby all of us are to be admonished to take that course that God's Spirit taketh here, and that is, to be as zealous against one sin as against another, and to bend our force against the greatest as well as against the least: and to pull out as well the beams as the motes, out of our own eyes, as well, as out of other men's. And so much for the doctrine that ariseth of the coherence, or joining of this text with the rest of the Chapter.  
Now let us pray.   

THE II. SERMON.  PROV. 6.12. 
The unthrifty man [or the man of Belijal] and the wicked man, or [the man of vanity.]  
IN the former Sermon we have heard to what end this description of a wicked man is made, and how far we may go in judging him. 
Of the names of Belial.  Now let us consider of his marks (by which he is known, as the Leopard by his spots, and the black Moor by his skin.) And first of his names, and they be two. 
The meaning of this phrase, the man of Belial among the Hebrews. A dissolute and loose man.  The first is Adam Belijahall, the second is Ish-aven, which in our English Bibles are translated, the unthrifty man, and the wicked man: the words in the original text are more significant. Adam Belijahall is a phrase whereby the Hebrews do use to note out a dissolute and loose man, a lawless person without a yoke, that giveth himself to do what he list, and is not unfitly translated, an unthrifty man, ab effectis, from the effects of lawlessness, because such commonly never thrive, nor come to any good end. So is this word Belial taken in diverse other places of the Scripture, as in Deut. 13.13. 
Deut. 13.13.  Wicked men are gone out from among you, meaning children of Belial, as they are called in the original. These like lawless persons have drawn away (saith the text) the inhabitants of their city unto other Gods. So likewise is it taken in the 19 of judges verse 22. where it is said, 
judg. 19.22.  That as the Levite and his wife were making merry, at an old man's house, who gave them entertainment in their journey, the men of the city, even men of Belial (saith the text) meaning dissolute and lewd persons given to all wickedness, beset the house round about, and smote at the door, and enforced the old man, the master of the house, to bring forth his guest unto them, where most villainously they abused the Levites concubine all night unto death. In like sort it is taken in the first of Samuel 2. Chapter 12. vers. 
1. Sam 2.12.  where it is said that the sons of Ely were men of Belial: that is, given to all wickedness. In this sense it is used also or abused rather, 
2. Sa. 16.7.  in the 2. of Samuel chap. 16. ver. 7. where that cursed Shimei being a man of Belial himself, doth most undutifully rail upon King David his Lord and Sovereign, saying: Come forth thou man of blood, and man of Belial. And in the new Testament it is also so taken in the 2. to the Corin. the 6. Chap. and 15. vers. where the Apostle saith: What fellowship is there betwixt Christ and Belial? 
2. Cor. 6.15.  That is, there is no fellowship betwixt Christ and lawless persons, that are given to wickedness. And thus were dissolute persons called among the jews. The Lord calleth such a kind of persons, 
Exo. 32.9.  A stiff necked people in Exod. 32.9. Alluding to untamed oxen, which will not (unless they be enforced) bow down their necks unto the yoke. Such are those that say in the 2. Psalm. 2.3. ver. Let us break their bands asunder, and cast away their cords from us. 
Psal. 2.2.3.  Such are those also that say (in the 19 of Luke ver. 37.) We will not have this man to reign over us. 
Luke. 19.27.  Such are all those who allow Christ to be their Priest, to die for them, but not their Prince to bear rule over them. Such also are all those that say (as in Psalm 12. ver. 4.) With our tongue we will prevail, 
Psal. 12.4  our lips are our own, who is Lord over us? And all such are called here in my text, men of Belial, & men of vanity and wickedness: as if obstinate stubbornness were their father, 
His names set forth his nature. 1. Sam. 25.  and vain wickedness, or wicked vanity their mother, deriving their reproachful names from their perverse nature, and crooked conditions: that as Abigail said, Nabal is his name, and folly is with him: so a man may say, Belial is his name, and stubbornness is with him: yea Auen is he called, for both vanity and iniquity are with him: that is, he hath not his name for nought.  
He hath beside these, 
Belial hath as many names as the devil.  as many names as his grandfather the Devil hath: he is called a devil, that is, an accuser: so is Belial also an accuser, especially of the brethren, as the devil is. Apoc. 12.10. He is called Satan, which signifieth an enemy, 
1 Accusers. Apoc. 12.10.  for he doth envy the glory of God, and the peace of God's people: and such an enemy is Belial. He is called a compasser of the earth, job. 1.7. So do the wicked also, which have shaken off the yoke of Christ, 
2 Enemies. job. 1.7.  compass sea and land to make one Proselyte, as our Saviour Christ speaketh in Math. 23.15. that is: They take great pains like the devil, 
3 Compassers. Mat. 23.15. Luke. 22.31.  to frame others unto their conditions. He is called a sifter of men. Luke 22.31. Simon, Simon (saith the Lord) behold Satan hath desired to sift you as wheat is sifted: and who hath a greater felicity in sifting of men, and proving by all means to make them fall, than Belial hath? He is called a deceiver Gen. 3.13. 
4 Sifters. Gen. 3.13.  And the woman said, the Serpent deceived me: but that was the Devil. So is Belial a deceiver too: But evil men and deceivers (saith the Apostle) shall wax worse and worse; 
5 Deceivers. 2. Tim. 3.13.  deceiving and being deceived, 2. Tim. 3.13. He is called a Serpent for his subtlety. So likewise are lawless Belials for their noisome nature, and dangerous conversing among men, 
6 Serpents. Psal. 58 4.  compared to serpents: Their poison (saith the Psalmist) is even like the poison of a Serpent. Psal. 58.4. He is called the wily fox: so are the wicked and lawless Belials, both for their cruelty, and for their subtlety called foxes: 
7 Foxes. Cant. 2.15.  Go tell that fox (saith Christ of Herod) what ye see. And in the 2. of Canticles the 15. verse, the Church saith, Take us these foxes, the little foxes which destroy the Vine, for our Vine hath but small grapes. 
Psal. 91.3.  He is called a hunter, Psal. 91.3. and so is Belial too a hunter, for they hunt men as Saul did David, from one place to another, 
8 Hunters. 1. Sa. 24.12.  I have not sinned against thee (saith David to Saul) yet thou huntest after my soul to take it. 1. Sam. 24.12. And at another time David said unto him, The King of Israel is come out to seek a flea, as one would hunt a Partridge in the mountains. 1. Sam. 26.20. He is called a red dragon for his cruelty Revel. 12.3. 
9 Dragons. Psal. 44.19. 1. Pet. 5.8.  So are the wicked called dragons; Thou hast smitten us down in the place of dragons (saith the Church of God in Psal 44.19. He is called a roaring Lion: Your adversary the devil walketh about like a roaring Lion, 
10 Lions. Psal. 54.4.  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 David saith, That his soul was among Lions, Psal. 54.4. He is called a Prince of darkness, 
11 Lovers of darkness.  Ephes. 6.12. And the wicked also are called lovers of darkness: Light is come into the world (saith Christ) and men loved darkness rather than light, 
john. 3.19. Eph. 4.18. joh. 8.44.  joh. 3.19. And of the Heathen the Apostle saith, They have their cogitations darkened, Ephes. 4.18. He is called a father of lies, joh. 8.44. When he speaketh a lie, he speaketh of his own (saith Christ) for he is a liar, 
12 Liars. Psal. 52.3.  and the father thereof. So the wicked are also called liars: Thou dost love evil more than good (saith David to Doeg) and lies more than truth, Psalm. 52.3. And one name more we find that the devil gave himself, à quantitate, from the great multitude of them: My name is Legion (saith the unclean spirit to Christ) for we are many, 
Mar. 5.9.  Mark 5.9. 
13 Legion. A mark of the Pope's Church. Phil. 3.19.  So the man of Belial may say, his name is Legion, for there be many of them, and that liketh them well, for they have nothing else to glory in, but their great number, or universality (one glorious mark of the Pope's Church) which is the glory of them, whose glory 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 us see what we may profitably learn from the same. 
There is no concord between Christ and Belial.  This name noteth out such as are enemies to Christ, and have 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 down when the Ark came in place: so Belial falleth down when Christ comes in place. 
The contrariety between Belial and Christ.  Christ hath a burden to bear, but Belial will bear none of his burdens. Christ hath a yoke to put on his servants, but Belial will put on none. Christ hath a cross to be taken up, but Belial will take up none. Christ hath freed us from the curse of the law, but not from the keeping of the law: Belial will be free from both. Christ will have his sheep to hear his voice: Belial will come at none of his Sermons. Christ will have his people often to visit his table in remembrance of him: Belial saith once a year is enough: and otherwise, he will come when he lift▪ Christ saith, if ye love me keep my commandments: Belial saith he will keep none of his commandments, and yet love him well enough. Christ saith, by this shall all men know that ye are my Disciples, if ye love one another, as I have loved you: Belial by the contrary is known to be none of Christ's disciples, because he hateth the brethren, 
Gen. 27.  as Esau hated jacob because of his blessing. Christian's love is Christ's love, that is, hearty and unfeigned, heavenly and vehement, 
A description of Belials love.  found and permanent: Belials love is only tongue love, lip love, false love, dissembling love, no true love at all, but like the love of the harlot whose mouth is sweet as honey, but her end is bitter as wormwood: 
Pro. 5.  whose lips drop as the honey comb, but her feet go down to death, and her steps take hold of hell: such a lover is Belial, and such is his love. In a word, true Christians are under Christ's law, they draw his yoke, they mortify the lusts of their flesh, they travel in pain to bring forth the fruits of God's spirit: but Belial is lawless, dissolute, and careless, and shameless, therefore there can be no concord betwixt Christ and Belial.  
The use of this doctrine is twofold: 
A double use of the former doctrine. 1. It bewrayeth a Popish slander.  first, it bewrayeth the blasphemous slander of Popery, that chargeth us with preaching liberty to sin, because we preach justification by faith in Christ only. Whereas we are so far from that slander, that we affirm clean contrary, that no Libertine Protestant, or dissolute professor of the Gospel hath fellowship with Christ more than the Devil hath. But indeed they know not what faith is, except the devils faith: for the devils do know and believe that Christ died for sinners: and they believe all the articles of the Creed, 
Papists are men of Belial.  and tremble thereat, but yet are they Devils still. Look to their lives which live under the Pope's yoke, and we shall see that they are the children of Belial: for what sin is there that they are not sold unto, like Achab? And what sin can be named almost, that is not bought and sold in the market of the Romish church? And the Pope may pardon all as they say, for a thousand years, yea (if they will pay well for his pardon) for ever. And what are their Popes themselves, who bear the glorious title of holy Fathers? 
Of the wicked lives of their Popes.  Have not some of them been Necromancers, sorcerers, and conjurers? and some of them Sodomites, & buggers: and most of them common whoremongerers? Was not one of them a harlot? did she not travel of a child in going their Procession? And is it not recorded by Platina and other Writers of their own, to their everlasting shame? What should be thought of those six thousand skulls of children, which were found in another Pope's Mote? What need they care what they do, 
Popish doctrine fit to make men of Belial.  so they may be forgiven for giving of a little Apostolical gold? They are not ashamed nor afraid when they take a solemn oath to murder Princes, yea Christian Princes, yea their own most Christian Sovereigns: for they are pardoned aforehand, as he was that poisoned King john, and the Prince of Orange: and that cursed Friar that treacherously stabbed the late French King: and therefore they are Belials and not we: their religion giveth liberty to sin, and not ours: they may do what they list, and not they which are justified by faith in Christ only.  
The second use of this doctrine, is to teach those that are entered into the body of Christ's Church, 
The 2. use, to teach Christian's mortification and obedience. Mat. 11.29.  and are called by that excellent glorious name of Christians, to put on the yoke of Christ, and never while they live to put it off again: for though Christ saith, Come unto me and ye shall have ease; yet it is upon this condition, that we labour and feel ourselves heavy laden: yea though he promiseth to refresh us, yet it is upon condition that we put his yoke upon us and bear his burden. Whosoever then will have ease by Christ, must not be (like the man of Belial) without the yoke of Christ, but must put on his yoke and carry his burden, that is to say, he must submit himself to the censures of Christ his Church, and to the doctrine of the Gospel, and to the reproof of the word: and in all things yield obedience unto the truth: yea he must labour by all good means to mortify all carnal lusts, & to overrule all his unruly affections. But this is as hard a saying to flesh and blood as can be; yea who can endure it? The mother of Zebedeus children thought for the ask she might have a place in Christ's kingdom for her children: 
Mat. 20.20.  but Christ told her of two hard things which she dreamt not of, and that was drinking of his cup, and to be baptised with his baptism, before they could come into heaven: so we think (many of us) to have heaven for the ask: 
Many think to have heaven for the ask: without any more ado.  but there belongeth more to the matter then so. And as the Papists think to earn heaven with a Kerelyson, a Pater noster, and a Creed: so many Protestants think that a sigh, and a little lip-labour and ear-service will bring them to heaven. But when they hear of mortifying their beloved sins, which bring them in pleasure, and profit; and of yielding obedience unto the Gospel, 
Mat. 19.22.  it fareth with them as it did with that young man, who went away from Christ with a heavy heart and a sorrowful countenance. He would follow Christ, but he would not part from his goods: so many will hear Christ preached, and look to be saved by him too, but they will not leave their sins. If they may be Gospelers and usurers too, and gamesters too, and adulterers too, and swearers too, then so it is: otherwise Christ shall go alone for all them. These are yet but men of Belial, and without the yoke: content they are to travel toward Canaan, so they may meet with the commodities of Egypt by the way. Manna without the flesh-pots of Egypt was loathsome to the Israelites: so the Gospel without good-fellowship and carnal delights is irksome to the man of Belial. Lot's wife was content to leave Sodom and go to Zoar as she was bidden, but yet she must look back, though she were forbidden: so many are content to leave Popery and embrace the Gospel, yet not without some looking back, like those which once openly gave account of their profiting in religion with comfort and commendation, but now because their backsliding friends like it not, and profane persons scorn them for it, they will show their faces no more in that conflict. The carnal Capernaits would hear Christ, till he spoke of eating his flesh, and drinking his blood, and then because they understood it not, they said, that saying was a hard saying, and taking offence thereat came no more. So many now a days as carnally minded as they, will hear the Preacher, till they hear something that doth offend them, either for want of good understanding or good affection: and then they say, that either the preacher found not that in his text, or it might have been spared: or in such a thing he went too far: all which in effect is no less than (as the Capernaits said) this is a hard saying, 
1. King. 3. Of such as keep the sabbath to the halves. They are like, 1. The harlot that would have the child divided. 1. King. 18. 2. The idol Baal, that could not hear.  who can abide it? And so like blear-eyed men which are offended at the brightness of the Sun, will walk no more by the light thereof, except it be once a month, or upon a sabbath day, for fear of law, or for shame of the world. And many that do keep the sabbath day, do use it as the unnatural harlot would have used the child for which there was such pleading before Solomon: Let it be neither hers nor mine, but let it be divided. So they divide the Sabbath: in the forenoon they are at the Temple, in the afternoon at home. The one half shall be given to God and after the homeliest fashion too: without any holy reverence or due preparation: the other half to the world, or the flesh, or the devil, or all, and that with all devotion and earnestness of affection. These may well be likened to the idol of Achab, to whom Baal's Priests cried, O Baal hear us. But what said Elias: Cry louder, for it may be that your God sleepeth, or pursueth his enemies, or else he talketh with some body, or is in his journey. So if the Minister of Christ would have Belial to hear him, he must cry louder: O Belial hear us, for it may be that the men of Belial are a sleep, and must be awaked, or pursuing their enemies, or setting their racks, or casting over their usury books, or selling their wares, or viewing their grounds, as Nabuchadnezzar did his palace, or running after their bowls, or playing at cards, or pursuing of their vanities. And that see others of the inferior sort, and they become as deaf too as their betters. If a man cry never so loud to these Belials, it will not boot: for they are as deaf as Baal: and if there be no law to compel them to sanctify the sabbath in better sort, we do but lose our labour. Herod would hear john Baptist, so john would let him alone with his brother's wife: so would many also now be hearers of the word, and reverence as much the Preacher as ever Herod did john, so they may have a dispensation for some special sin of theirs, which doth yield them some filthy gain or beastly pleasure. But Herod was a man of Belial for all his devout hearing of john: and so are these kind of hearers too: for he cast off the yoke of mortification, and so do they.  

What it is to put on the yoke of Christ.  Well, if we will be Christians indeed as well as in name, we must put on the yoke of obedience to Christ's laws. What he saith we must believe: what he commandeth we must obey: what he promiseth we must desire: what he threateneth we must fear: what he suffereth we must partake: what we understand not we must reverence: what we like not we must (at the least) affect it: what we brook not we must yet hunger after: 
It is a great honour to pledge Christ in his sufferings. Christ's laws.  and what cup he hath drunk to us in, we must desire to pledge him in the same with all our heart, and count ourselves not worthy of such an honour, when we have obtained of God so great a favour. We must then deny ourselves willingly, and for his sake take up the cross cheerfully, for this is Christ's law, we must hear his voice and follow him: for this is Christ's law: we must often remember him by worthy receiving his holy supper, for this is Christ's law: we must do to the poor what we would do to him, for this is Christ's law: we must love one another as he hath loved us, for this is Christ's law: we must suffer reproaches and rebukes for his sake, for this is Christ's law: we must learn to forgive our enemies as he hath forgiven us, for this is Christ's law. In a word, we must mortify all our evil lusts and affections, and make our members weapons of righteousness, for this also is the law of Christ. For this cause the word is called a candle to light us in darkness, a sharp sword to cut and divide us, a hard hammer to drive and break us, and a burning fire to purge & consume us: by ruling our lives whereby, both young in years and young in knowledge are to redress their ways. Psal. 119.9. 
Psal. 119.9.  And the obedience of a Christian is nothing else, but a following of that light: a suffering of that sword to hew and cut him: of that hammer to break and batter him: of that fire to purge and consume him: of that fan to winnow and cleanse him: and of that plough to break and till him: and all this with patience, gladness and thankfulness. A duty this is very painful for flesh and blood to perform: and therefore is called in the scriptures, a cutting off the hand, & a pulling out of the eye. Mat. 5.29.30. 
Mat. 5.29.  A cutting of the throat. Pro. 23.2. a weaning of the soul. 
Pro. 23.2.  Psal. 131.2. and a crucifying of the flesh with the affections and lusts thereof. Gal. 5.24. To show, 
As hard to forego our sins as our lives.  that is is as hard a matter by nature to forego our sins, as our eyes, or our hands, or our lives. Yet because grace doth go beyond nature, and goodness is stronger than evil, and the spirit doth overcome the flesh, and faith beginneth where reason endeth: therefore Christ's yoke is called easy, and his burden light: Mat. 11.26. 
Mat. 11.26. How Christ's yoke is made easy  For he hath borne it for us, and doth bear it in us, and beareth us too, and therefore it is light to him that would bear it: as Solomon saith, All the words of God are plain to him that will understand, and strait to them that would find knowledge. Prou. 8.9. 
Pro. 8.9.  Nay more, as the birds feathers are a benefit unto her and not a burden, because they carry her up from the snare of the fowler: so the service of Christ it no burden unto us but a benefit, 
Christ's burden is a benefit and no burden.  because it freeth us from the bondage of the Devil. Therefore let us go on my good brethren without fainting. Let xes resolve to put on the yoke of Christ, to be obedient unto the Gospel, to cast off our laziness in the service of God, and to cast away our sins of profit and pleasure, though we go through honour and dishonour as we must, like the yoked ox, that haileth his burden after him through thick and thin. 
It is not enough to defy Popery. Mat. 5.  Many defy the Pope, and think then that they are good Christians, and yet are lawless in their affections. The Turk, the jew, the Saracene, and the infidel can say so much: but except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven, saith Christ: so, except our righteousness exceed the righteousness of the Turks and Saracens we cannot be saved. Therefore as we defy Popery, so we must be careful to imitate Christ, and to glorify him by the subduing of our carnal lusts and desires. The commendation that Saint Paul gave unto the Thessalonians was, 
1. Thes. 1.9. Many forsake Papists, and join with Atheists.  for that they turned from their idols unto the living God. 1. Thes. 1.9. But what commendation shall we deserve if we forsake Popery and serve other sins? if we leave the Papists and join with Atheists, Machiavels', and Libertines? The yoking of a Christian, David calleth a waning of the soul: to show, that we long after liberty, 
Why mortification is called a waning of the soul.  as the child doth after the breast: that is, to cry for it, when we cannot get it. Now in waning of the soul, we must do as nurses do in waning of children: they first anoint their breasts with some sour things to bring the child out of love withal: then they provide some other wholesome food for the child: so we must have before our eyes the discommodities of the world, 
How to wain the soul.  and the miseries of vanity, and the pains that follow sinful pleasures: and then let our souls be fed and nourished with the sweet food of the heavenly word of God. And then fear not: for as Abraham found a sacrifice where he looked for none: even so, if we be as ready to sacrifice our sins, as he was to sacrifice his son at God's bidding, we shall find new comforts, and pleasures where we looked for none. And as Samson first slew the lion, and afterward found a sweet honey comb in the dead lions belly, so if we will arm ourselves to slay our sins which like ramping lions do meet us in the way, we shall by the power of God's spirit overcome them, and after that find a most sweet honey comb of God's mercy in Christ jesus, by whom we have overcome sin and Satan, to our everlasting peace and consolation. 
Psal. 73.24.  He that can truly say with David unto God: Thou shalt guide me by thy counsel, shall follow with David, and say assuredly, Afterward thou wilt receive me to glory. And he that is not come to that point, 
Pro. 1.27.28 29.30. The fearful estate of Libertines.  is as yet at a miserable pass: for the Lord in the first of Prover. showeth, that because he hath called to the foolish, to make them understand his words, and they have refused to be instructed, or to be guided by his counsel: he will laugh at their destruction, and mock when their fear cometh upon them: yea, when their fear shall come upon them like desolation, and their destruction like a whirl wind. When affliction and anguish shall come upon them, then shall they call upon the Lord and he will not hear them, they shall seek him early, 
Verse 31.  but they shall not find him. Thus saith the holy Ghost: they shall eat of the fruit of their own way, and be filled with their own devices. To which the Apostle agreeth, and telleth the men of Belial: that as they regard not to know God, 
Ro. 1.28.  even so God will deliver them up to a reprobate mind, to do things that are not convenient. And moreover saith Christ: 
Luk. 19.27.  Those mine enemies which would not that I should reign over them bring hither, and slay them before me. A fearful thing: therefore the children of God pray heartily: Thy will be done in earth o heavenly Father, as it is in heaven: 
Psal. 115. The practice of God's children.  and with the Church in the Psalm: Not unto us (o Lord) not unto us, but to thy name give the praise: fight continually against their affections, because they fight against their souls. And as the ox is not ready to work, until he be under the yoke, so God's children think not themselves ready to serve God, until they have put on the yoke of Christ: 
Psal. 40. The comfort of God's children at the hour of death.  and then they say as David said, I am ready o Lord to do thy will. And this shall be a singular comfort unto us at the hour of death, to remember that we have striven against our affections, and earnestly laboured, and prayed to obey God, which the man of Belial, or lawless dissolute person never did. And so much of the wicked man's first name.  
The second term or name that is here given to the wicked man, 
Of the 2. name of the man of Belial.  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is auéns, vir nihili, saith Tremelius: that is, a man of no worth: aven signifieth both iniquity and vanity: therefore the house of idols is called Bethaven, because idols are vain things, and idolaters are vain & wicked persons: therefore lawless loose men are called Ishim aven: because such are both vain and wicked, yea more, full of vanity and iniquity. First, they are unprofitable, pursuing (as it were) the wind and the smoke: secondly, they are practisers of mischief and wrong. 
What is profaneness.  This is profaneness, from which the Apostle dehorteth us, in the twelfth to the Hebrews and 16. verse: where Esau is propounded as a most lively image of such profane persons as prefer earth before heaven, the world before the word, gold before godliness, the body before the soul, and the shadow before the body: as Esau did a mess of pottage before his birthright; and as the Israelites preferred onions before Manna: and as the jews did Barrabas before Christ. Such were they that said in jer. 43. It was well with us when we made cakes for the Queen of heaven: as many say now adays: It was never merry world since we had so much preaching: it was a good world when we could go to the Abbeys and other religious houses, and have our bellies full of good cheer for nothing. jeremy is a babbler (said they) and preaching is babbling, say these. But what were they and these too? Surely but Ishimaven, profane persons. 
Profane vanity and wickedness is called now adays fineness of wit.  This vain profaneness and profane vanity, is called fineness of wit now adays, whereby many profane and vain persons get their living, which is nothing else but plain and lewd shifting. This is a matter that men make no reckoning of: but such a one is viler than the earth. Yet the custom of the wicked is to commend such, saying: such a one is a good honest man, and doth no body any harm, which is untrue. For Ish-aven, the vain man is also a wicked man, that is hurtful unto others. 
One may be a bad man that doth hurt no body.  And if it were granted that he did no man harm, yet is he no good man, but a profane beast and most wicked to Godward. An honest man they say he is, but of what religion is he? what religious exercise doth he frequent? How doth he serve God with his family? what striving hath he against his imperfections? When doth he enter into private prayer for strength against his special sins and temptations? What care hath he to bring up his children in the fear of God? He may be an honest man and yet a profane man: 
Honesty is double: civil and religious.  for honesty is two fold, civil and religious. Some are civil honest men and not religious: some are religious honest men, and scarce civil: some are neither civil nor religious: and some are both civil and religious. Examples we have in the Scriptures of all these. The Barbarians in Miletum were civil honest men, whose civil courtesy and courteous civility appeared in that kind entertainment which they gave, and that abundance of necessaries which they ministered unto Paul and his weather beaten company. 
Religious honest men give God his due.  But religious honest men they were not: that is to say, such as give God his due: for they had not so much as the knowledge of the true God amongst them, as doth appear by those extremities that they ran into at the sight of Paul. For one while they rashly judged him to be a murderer, 
Act. 28.  and that was when the Viper leapt upon his hand: another while they did superstitiously suppose him to be a God: and that was, when he shook off the Viper and had no harm. In the first of Kings, the 14. chapter, and thirteenth verse, it is said of Abijah the son of jeroboam, that when he died all Israel mourned for him, because there was found in him some goodness toward the Lord God of Israel: that is, he was a man careful to give unto God his right, as well as unto men: and therefore he was a religious civil honest man. Some seem to be religious without civility: as the harlot whom Solomon describeth in the 7. of the Prou. who prateth of her peace offerings, and paying her vows, while notwithstanding in her hushands absence, like a dishonest filth freely violateth her marriage vow (made unto him) by prostituting her body unto others: and as jezabel religiously proclaimeth a fast, while most uncivilly, and with barbarous cruelty she depriveth innocent Naboth both of his life and living: and as those do that divide the spoils of the Church among them, devouring (as Solomon saith) the sanctified things, & then inquire after the vows: 
Prou. 23.  that is, make show of religion. But they that have neither civility nor religion in them, are like Esau, who hated his brother jacob, because God blessed him: and like Hanun the Ammonite, who misused David's messengers which were sent of good will to see him: and like Doeg the Edomite, who laid hands upon the Priests of the Lord and slew them, when every body else refused to touch them. And such commonly are the men of Belial and the men of vanity. Good honest men they are counted among such as themselves are; 
Who is a good. man indeed.  but he is a good man indeed, and greatly to be lamented when he is gone, that upholdeth God's true religion, and with Cornelius feareth God with all his household, and giveth much alms to the poor: and with job showeth himself a just man, and one that worshippeth God aright: becoming also as job did, an eye to the blind, 
What manner of persons we must choose to converse withal.  a foot to the lame, and a father to the fatherless. Such doth God choose for good men, and such must we choose to converse withal, & not such as spend their time in ridiculous sports and vain pastimes, which vanish away like the wind and smoke, without any profit to those that have delighted in them. For David saith in the 26. Psalm: I have walked o Lord in thy truth: and presently addeth: I have not haunted with vain persons, 
Vain company will draw men from God.  neither keep I company with the dissemblers: I have hated the assembly of the evil, and not companied with the wicked: to show, that whosoever consorteth himself with vain and evil company, cannot walk in the ways of the Lord: and therefore let them that desire to walk in the ways of God's truth, take heed that they haunt not with vain persons, but hate the assemblies of the wicked, as David did.  
And further here is to be observed a difference between Adam and Ish: 
The difference between Adam & Ish.  both do signify man: but the first noteth the matter of which man was made, that is, red earth: or as Tremelius hath translated it, the dust of the earth, which is the worst of all the earth, and good for nothing. Earth is good for something, and clay is good for something, and sand is good for something, and marvel is good for something, and dung is good for something: but dust is good for nothing, except it be to put out ones eyes, and of that was man made which is good for nothing. The consideration whereof may greatly humble us, when we begin to think well of ourselves, to wax proud of God's gifts, and to despise our brethren. But the man of Belial is so called, 
Vain Belial is viler than than earth.  to show, that such a one is the vilest man that liveth, yea viler than the earth: and according to his name, so is his nature: for of a word that signifies the vilest earth is his name derived: & accordingly, all his studies, cares, and communications are earthly and profane. All which the Apostle noteth in one word, when he saith: they mind earthly things: Phil. 3.19. A God they have, but it is their belly: a glory they have, but it is their shame: enemies they are, but it is to the cross of Christ: and an end they have, but it is damnation, saith the Apostle.  
Is also is a man, but it noteth a man of strength, and signifieth strength: of the Latines it is translated vir, à virtute: that is, a man of manhood, or strong of strength, or virtuous of virtue: because if manhood, strength and virtue be not found in man, where should they be looked for? And Adam is translated homo de humo: that is, taken out of the ground, because of all that God made nothing was made of the earth but man. And in our English tongue we say of one that is valiant, virtuous and active, that is a man indeed. And the Philosopher could say by the light of nature: non vestis sed virtus facit hominem: Not vestures, but virtues make a man: which is quite mistaken in these days, and that saying wholly inverted: for most men hold, and by their practice do uphold, that non virtus sed vestis, not virtue but bravery makes a man. But why is Belial called Ish, which is a word of strength, virtue and perfection? What virtue, excellency, or perfection is in earthly vain Belial? Surely no goodness is in him, and yet is he Is, he is vir, a man indeed; but a man whose strength is wholly applied to vanity. 
The strength of the wicked is wholly employed in evil.  He doth excel, but it is in contriving of mischief: he is quick witted, but it is in disgracing of truth and her friends: They are wise (saith jeremy) but it is to do evil: They are expert (saith Esay) but it is to drink wine and strong drink: They can take no rest (saith Solomon) but it is only till they have made some to fall. Such were they that watched all night to take Christ: they were Ishim, men indeed. They ran to fetch him vinegar with gall to drink, which would not go nor creep for a drop of cold water to have done him good. Such are all those lawless and dissolute persons, that can beat their brains, and break their sleep, and go late to bed, and rise early in the morning, and travel hard all day, yea day and night, by sea and by land, far and near, refusing no pains, neither sparing for any cost, nor fearing any colours, but most audaciously put forth themselves to speak, & to practise what mischief they can against godliness and virtue, against honest men and good causes, and standing as stoutly in defence of vanity and wickedness. These have a kind of felicity and dexterity in gracing of the bad, and in disgracing of the good, and do very often strongly prevail in wicked enterprises. And this must teach us, first, not to be dismayed when iniquity doth prevail: for the very names that are given to wicked men do show no less, but they shall prevail for a time, which is to verify the prophesy of our Saviour Christ, who foretold that before the end of the world, wickedness should prevail, and iniquity get the upper hand. Secondly, it doth admonish the children of God, who are haters of wickedness, to be Ishim, that is, strong, and wise, and valiant, for God and good causes: as Ish-aven, the vain man is for the Devil and wicked enterprises. 
1. Cor. 16.13  And this is not mine but God's counsel by the Apostle, with whose words for this time I will end: My brethren watch ye, stand fast in the faith, quit you like men, and be strong.   

THE III. SERMON.  PRO. 6.12. 
Walketh with a froward mouth, etc.  
WE have heard of the names of Belial: 
Of Belials actions.  and how they do set forth his nature. Now it remaineth that we consider of his actions: whereby he is also described aswell as by his names. And first of those which set forth his outward behaviour; where, the first member to be ripped up, is his mouth: which for the quality is very evil: for it is froward: and for the quantity is exceeding great: for it is full of frowardness, as that which is accustomed to speak froward things. He walketh with a froward mouth: or as Tremelius translateth it, ore perverso, with a wry mouth, or a mouth drawn out of fashion.  
The mouth is put here Metonymicè, for that which proceedeth out of the mouth: 
1 Of his speeches.  & that is, froward speeches, and crooked constructions, etc. Walking is put Metaphorically, for a custom and continuance in the said frowardness. And albeit I deny not, but that sometime the man of Belial may stumble upon a good word, or yield a good reason, or utter a wise sentence, or speak to one friendly, or salute courteously, or discourse learnedly, or determine judicially, etc. all which Belial can do, when he is not provoked to anger, or when he is soothed, or is in his good mood (as they say:) yet for all this, he is noted for one that walketh with a froward mouth, because commonly, and for the most part, his words are peevish and perverse: and ordinarily like Nabal he is, who was so wicked, 
1. Sam. 25.  that a man could not tell how to speak unto him. And therefore, 
A man is that which he is for the most part.  because of his usual manner of frowardness, he is said to walk, not with a wise mouth, nor with a courteous mouth, etc. but with a froward mouth: for denominatio fit â maiori partè, the denomination of any thing (say Logicians) is taken from the greatest part: as the Blackmore is called black, though his teeth be white, because all his body is black.  
That a froward mouth is a note of a wicked man, shall easily appear, if we consider two things.  
First, the right use of his tongue, or the end for which it was given. Secondly, the true difference between the wicked and the godly in the use and abuse of the tongue. Of the first he may be instructed in diverse places of the Scripture: but especially three. One is in the old Testament, the other two are in the new: that in the old Testament is the 45. Psalm, where in the beginning of the Psalm, the Psalmist calleth his tongue, the pen of a ready writer. 
Psal. 45.1.  But what is it that he will write? that is, what will he declare or set forth? He showeth in the first verse in general terms: first, that it shall be of a good matter: to show, that the tongue was made to set forth none but good matters: 
The tongue was given to set forth none but good matters.  but what matters doth he mean? He saith, that he will entreat or discourse of the King, meaning Solomon: his Majesty, his beauty, his riches, his power, his wisdom, his virtues, his ornaments, his honourable marriage with the Queen of Egypt: and under all these he meaneth to shadow out the unspeakable Majesty of Christ, and the excellent dignities and prerogatives of Christ his church. For otherwise he might seem only to set his mind to commend men, and to flatter Princes, 
job.  which is a thing condemned by job, when he saith: Shall not my maker confound me, if I give titles unto men? But from this place of the Psalm we may learn, that our tongues are given us, chiefly to set forth the glory of God, 
And chiefly the glory of God. The tongue compared to a pen for three causes.  and those things that may tend to the extolling of Christ and his kingdom, and to the alluring of others unto the love of Christ. But why doth he compare the tongue unto a pen? Surely, for three causes. First, because as the pen showeth what the mind thought, so the tongue should express the zeal of the heart. Secondly, as the pen doth his message without blushing, so the tongue must speak nothing that a man may be ashamed of, but should boldly justify the same. And thirdly, to show that there must be that consent between the tongue & the heart, 
And to the pen of a swift writer for three causes.  that is between the pen and the mind of the writer. As the tongue is compared to a pen; so also, to the pen of a swift writer: and that for three causes. First, to show, that as swift writing is a sign of one that is well practised in writing: so the tongue should not be slow, but swift, and well practised in the praises of God. Secondly, to show, that it must dispatch much in a short time, and not a little in a long time, as the hand of a swift writer doth. 
1.  Thirdly to show, that the tongue must ever be renewed and corrected as the pen of a swift writer that writeth much, 
2.  must be still renewed and corrected. 
3.  And so much for this place of the Psalm. The use of the tongue may further be learned out of two other places in the new Testament: whereof the first is of S. Paul, and the other is of S. james: 
Ephes. 4.29. etc.  that of Paul is in the 4. of his Epistle to the Ephesians. 29.30.31. verses: Let no corrupt communication (saith he) proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace unto the hearers: and grieve not the holy Spirit of God, by which ye are sealed unto the day of redemption. Let all bitterness and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness: be ye courteous one to another. To show, 
The tongue is given to build up others in goodness.  that our tongues are given us as well for the building up of others in goodness, as the helping of ourselves: and therefore must be accustomed to words of grace, and not unto corrupt speeches. For as the benefit of the one is great both to ourselves and to others, so is the hurt also as great of the other, both to others, and also to ourselves. To others corrupt speeches are very hurtful: for if only good speeches, 
The hurt that cometh by corrupt speeches.  and words of grace serve for the use of edifying others in grace and goodness, as they do (witness the Apostle in the forenamed place:) then corrupt speeches can serve to no other use but to destroy and pull down men from goodness, and to infect them with evil: 
1. Cor. 15  Be not deceived (saith the Apostle in another place: 1. Cor. 15.) evil words corrupt good manners: to show, that some think otherwise, but they are deceived. There be two sorts of people that are deceived with a wrong opinion as touching evil words. First, he that speaketh them: next, they that hear them: and neither of both suspecting any hurt to grow thereby: 
The vain persuasion of profane persons.  but unto both the Apostle saith, be not deceived. The wicked and profane person will not stick to say, that though he doth accustom his mouth to swearing, and filthy talking, and all manner of vile ribaldry, yet he hath as honest a heart as the best of them all, and meaneth no hurt. Of the same mind also are they that find ears to hear, and memory to bear away all such filthy communications, (yea they can remember such things better than words of grace) but they are deceived (saith the Apostle) for evil words do corrupt good manners. And as they do corrupt good manners, 
The corruption of good manners is the generation of evil manners in others.  so do they engender evil and wicked manners: for corruptio unius est generatio alterius: the corruption of one thing is the generation of another: as in nature we see the corruption of the egg, is the breeding either of a bird, or else of rottenness and stink: and the turning of the wine is the making of that which was sweet wine, to become sharp vinegar: and the corrpuption of the grain in the earth, is the generation either of a new blade of corn, or else of a weed: even so the corruption of good manners is the generation of evil conditions: the corruption of chastity is the begetting of incontinency: the death of humility is the life of pride: the corruption of faith is the generation of infidelity: the corruption of sobriety is the procreation of drunkenness: and the decay of piety is the setting up of profaneness. And is all this no hurt? Is there no hurt in evil words, which be as infectious and dangerous to good manners, as any plague, sore is to the body? 
Evil words are hurtful also to ourselves, and signs of much evil in the heart.  As they be hurtful to others, so are they no less evil to ourselves, and signs also of much evil in our hearts. For as a rotten sore argueth a rotten disease, and an unsound body: so a corrupt and froward mouth, argueth a corrupt and froward heart: and as a stinking breath doth bewray an unsound stomach, so a filthy mouth doth argue a filthy mind, which is within like a swine's sty, or rather a devils sty: and therefore in verse 27. of the 4. to the Ephesians, when the holy Apostle doth dissuade Christians from sinful anger, and from dwelling in wrath, 
A wrathful heart is the devils lodge  he saith: give not place to the devil, as if the devil did lodge in a wrathful heart. Which cannot be but to the grieving of the spirit of God, who is thereby (as much as lieth in us) dispossessed of his hold & inheritance. For would it not grieve any man to be either annoyed in his own house, or put out of his inheritance which he hath dearly purchased and paid for? And will it not much more grieve and offend God's spirit to be dispossessed of his own inheritance, which God hath purchased with his own blood: Act. 20.28. and to have the devil set up in his place like an usurper? 
Act. 20.28.  And therefore in the 30. verse of the former fourth to the Ephesians, he addeth: And grieve not the holy spirit of God: using that as a reason why we should not suffer corrupt communications to proceed out of our mouths. For, though there be in all men natural corruption and infirmity, which is bred and borne with them, yet by the grace of God, it is so suppressed and corrected in the regenerate, 
Natural corruption doth not domineer in the regenerate. What it is for corrupt communication to proceed out of the mouth.  that it hath no full sway, nor domineering power in them. And therefore he saith not, let no corruption be at all in your minds: but he saith, Let no corrupt communication proceed out of your mouths. For it is said in Gen. 6.5. that the imaginations of man's heart are evil continually. But if lewd speeches have liberty to proceed out of our mouths: that is, at pleasure to go and come, like a master of a family, that is a sign that Satan hath won the hold, and keepeth possession of the heart. And on the contrary, when good words are frequent and usual in the mouth, it is a sign that God's spirit doth bear rule: though now and then by reason of our natural corruption that still remaineth in us, some crooked thoughts will break in to our minds, and some froward speeches will break forth at our mouths by force, or by stealth, while we be not so watchful as we should be. 
jam. 3.3.4.  The Apostle S. james also agreeth with the former as touching the use of the tongue, in his third chapter, verses 3. and 4. where by two similitudes, he showeth that the tongue hath a double use, both in regard of ourselves, as also in regard of others. And namely, first our maker, and then our neighbour. For with our tongues we must bless God: that is, praise God, and with our tongues we must also bless our neighbour: that is, pray for him, wish him well, and speak well of him, etc. How this little member must be governed, he showeth by two similitudes. 
Two similitudes.  First, of a bit in a horse mouth, which the rider useth for his own safety: which also must be moderated: for if it be let loose too much, 
1 Of a bit in a horse mouth.  the horse will stumble, or go which way he lift, or cast his rider: if it be pulled in too much, the horse will either stand still or else go back, or rise up to the danger of the rider. So the tongue if it be too silent, too fearful, and too much restrained, the owner shall make no way in his heavenly journey, he shall not be able to keep company with others: it will make his affections rise up with desperate cogitations to his own hurt: neither shall God have his due praise of that member which he ought to have: neither shall man reap that benefit thereof, which we owe unto him: as it falleth out when men are so tong-tyed, that they will not preach nor reprove sin, when they are called thereunto, and when others will not afford their neighbour their testimony or witness in time of need to do him good. And again, if it be let go too loose, and suffered to be too bold, than it will fling out, and run riot (as the saying is) to the shame of the speaker and grief of the hearers. Secondly, he likeneth it to the rudder of a ship, 
2 Of a rudder in a ship.  which is to rule the ship, and to direct her course: whose benefit (if it be well stirred) redoundeth to many, to the Pilot himself who doth guide it, to the owners, to the mariners, and to the whole ship, with all that is in it: and so on the other side is the danger as great and manifold, if it be not well ordered and stirred. So the tongue is so to be used, as that thereby the body may be well ordered, the affections may be bridled, others may be preserved, and all may be edified, by counseling some, by instructing some, by admonishing others, by comforting others, and by praying for all, and interpreting all things in the best part. Which graces' whosoever hath attained unto, hath attained to an excellent thing: jam. 3.2. Yea, a man of wisdom (saith Solomon) spareth his speech, 
Pro. 17.27.  and he that understandeth is of an excellent spirit: Prou. 17.27.  
So that by the testimony of David, Paul, and james, it appeareth, that the end why the tongue was given unto man, was to praise God who gave it, 
The application of the former doctrine.  and to edify others, to direct the course of our lives to our own safety, and the peace of others. But far from this use of the tongue, is Belial, and Ish-aven, the man of vanity: for he walketh with a froward mouth, a mouth out of fashion and order, not contrary to nature, but contrary to grace. 
A description of Belials tongue.  All his words be from the matter, all his understandings be commonly wilful mistake: all his conceits be malicious constructions: all his reproofs be quarrelings: all his allegations be cavils: and all his reasons be unreasonable. I will because I will, (saith he:) all his censures be bitter condemnations: all his admonitions be false accusations: all his communications be mingled with oaths, scoffs, and taunts, all his discourse are bitter depraving, or vain janglings: all his mirth is foolish and ridiculous, and nothing to the praise of God. The most wholesome doctrine he turneth into a jest, taking all with the left hand, and hearing all with the left ear: that is, with the worst affections that he hath: 
Psal. 73.8.  This is a froward mouth: They are licentious (saith the Psalmist) and speak wickedly, they talk presumptuously. And of such was the Prophet Ezechiel warned. 
Eze. 33.31.  They shall sit and hear thee as my people use to do, but with their mouths they will make jests of thee. These are they that S. Paul saith are delivered up of God in his judgement unto a reprobate mind, 
Rom. 1.29.  being full of all unrighteousness: and that appeareth in no one thing more, then in taking all things in evil part.  

A perverse mouth, a note of one that feareth not God.  This perverseness of the mouth is a true note of a wicked man, and one that feareth not God. The heart is secret, and therefore it is the impudency of many to outface the matter, although he walk never so openly with a froward mouth, when God hath given such evident notes of his profane heart, that a man cannot choose (except he will be wilfully blind) but know him. Out of the abundance of the heart the mouth speaketh (saith our Saviour Christ: 
Mat. 12. ) to show, that by that which cometh forth of the mouth the heart may be discerned. The righteous will speak of wisdom (saith the Psalmist) and his tongue will talk of judgement, 
Psal. 37.30.  for the law of God is in his heart: to show that if wisdom be in the heart it will appear in the tongue, and so will folly too. To conclude this point: If any seem to be religious, (saith james) and refraineth not his tongue, but deceiveth his own heart, this m●ns religion in vain. 
He that cannot speak well cannot do well.  And no marvel: for he that cannot speak well, can hardly do well: and he is far stepped into wickedness, that can neither speak well nor do well.  
This doctrine reproveth two sorts of persons. First, such as think they need not care what they say, so that they speak the truth, and speak neither felony nor treason. 
Two sorts reproved by the former doctrine.  In which number may be ranged all froward and perverse hearers of the word, who use to pick quarrels against the Preacher, for teaching things that they like not, or that they understand not. Also all husbands and wives which live in continual frowardness and bitterness one with another. As also all idle gossips and Ale knights, who do nothing but wet their lips with drink, and dry them again with carrying of news, lies and tales, and discoursing of every bodies matters which belong not unto them. These are such as David prayeth against in the 12. Psal. the 4. verse, 
Psal. 12.3.4.  where he saith, The Lord cut off all flattering lips, and the tongue that speaketh proud things: which have said; with our tongue we will prevail, our lips are our own, who is Lord over us?  
Now, these are such as will be careful enough for speaking of treason, or felony, or any thing that may bear any action at law (although sometime through the judgement of God they are overreached and taken in their own craftiness before they were aware.) But with their flattering and deceitful lips they do much mischief: and howsoever they may shift in the world, yet for so much as they walk with a froward mouth, the Lord hath branded them in his word for wicked men of Belial.  
Secondly, 
2. Sort.  this doctrine reproveth such as will perversely discourse of men's matters, and dispute contentiously of God's matters, pro and contra: and when they have defended their popery, 
Perverse disputers.  their usury, and their vanity as much as they can, then forsooth it was but for disputation's sake. These are counterfeit mad-braines, such as Solomon noteth in the proverbs: 
Pro. 26.18.19.  As he that feigneth himself mad, casteth firebrands, arrows, and mortal things: so dealeth the deceitful man with his friend, and saith, am I not in sport? 
Sober disputations tending to edification, are commendable.  I condemn not sober set disputations, which are for edification, but contentious frowardness of lawless libertines, for the maintaining of their malice, and defacing of the truth, which is the practice of a man of Belial, and a wickd vain man who walketh with a froward mouth: And so much for the quality of Belials speeches: now for the quantity of his frowardness: it is to be noted where he saith, he [walketh.]  
This word (walketh) is a Metaphor, 
Walketh.  or borrowed speech, taken from those that go in a way, doubling their steps, until they come at their journeys end: it noteth a continuance of going in them that do go: and being translated unto other actions, it noteth a continuance of that thing unto which it is applied, 
Continuamce in frowardness is a difference between the godly and-the wicked.  as here it noteth unto us the continuance of Belials frowardness, and that the vain lawless person, doth not now and then stumble upon a froward word, but maketh frowardness his continual practice. And this is the difference between the wicked and the godly, for even a good and a godly man may sometime speak frowardly, hastily and unadvisedly, as Moses did once, Psal 106.33. So did job, and jeremy too, when both of them cursed the day of their birth. And Saint james saith, 
ja. 3.2.  He that sinneth not with his tongue is a perfect man. But as David, and Moses, and job, and jeremy did all strive against such imperfections, & unruly affections, so do the godly: & having once overcome them by the renewing grace of God's holy Spirit, 
Psal. 51. Psal. 39  they bridle them up more straightly than before. I thought (saith David) I will take heed to my ways, that I offend not with my tongue, I will keep my mouth bridled while the wicked are in my sight. God's children are far from the nature of wicked Belial, which use to say: What? which of you swear not sometime? which of you be not froward sometime? be not moved sometime? be not impatient sometime? Yea, indeed it is true, but yet the godly may answer them again, We walk not with a froward mouth as Belial doth: 
The wicked delight in speaking of the frailties of the godly, to justify themselves. The comfort of the godly after their falls.  who useth to allege and reckon up the faults & frailties of the godly only to justify themselves in their libertine courses, and lawless behaviour. This shall be a great comfort to the godly, to remember how they have striven against their headstrong affections: and being foiled, and cast down sometime, have risen again by Gods renewing grace, and walked afterward more circumspectly: when the wicked shall find nothing but horror and horrible desperation, because they have made a continual practice, & art (as it were) of swimming, giving themselves over wholly like slaves unto sin, as unto a cruel tyrant, whose cruelty never appeareth until the day of reckoning cometh, to pay men their wages. The fruit of this tree is fair in show, but in taste most bitter, 
Rom. 6.  for what else is it, but fear & shame, and death eternal? Rom. 6.  
And indeed the custom of any sin is very dangerous: the continual driving at the wedges, 
The custom of sin is dangerous. Similitudes  at length drive them home to the head, and so the great oak is spoiled and broken in pieces: by continual dropping of rain the hard flint is worn hollow: by continual blowing, the fire is made to flame out: by continual going, great journeys are gone, and a great way is to be gone back again: by continual leaking, the ship is sunk at the length: by continual wooing, the suitor speedeth at length: by continual walking in the Sun, the face is Sunburnt at the length: by continual digging, Castles are undermined, great pits are made, and high mountains are cast up. Yea, what should I say more? nothing, but use and custom doth make men perfect and expert in any thing they go about. 
Custom and use maketh uncomely fashions seem comely.  Custom and use hath made even those fashions (which at the first seemed very ugly and abominable) to become in account very good and commendable. And if a man doth accustom himself to any thing which is hard, and against the mind at the first, at last (by long use and custom) he shall find a certain easiness, yea a felicity, and dexterity in it, how much more shall we find the like in any sin which we do accustom ourselves unto, the pleasures and allurements whereof be so fitting unto our natures and dispositions? yea doubtless, he that hath accustomed himself unto any sin, whether it be of swearing, or whoredom, or drunkenness, or hastiness: 
How hard a thing it is to leave that which one hath been accustomed unto.  or whatsoever else, he shall in time find it as easy a matter to be persuaded to cut his throat, or to cut off his right hand, or to pull out his eyes, or to be nailed unto a post, or to have his bowels pulled out of his belly, as to be persuaded to leave that sin, whereunto he hath accustomed himself: as soon shall he cease to desire drink when he is in extremity of thirst, as to cease from that sin, and sinful path wherein he hath used to walk: Can a black Moor change his skin, 
jer. 13.  or a Leapord his spots (saith jeremy?) No more can this people do well, which have accustomed themselves all days of their life to do evil. The former is a thing impossible in nature, 
In nature impossible.  and so is the latter too, and therefore let no man accustom himself to do evil, nor to walk in any lewd path, but return betimes, or else at last the way will seem so long, and the journey so tedious that must be gone back again, that he will rather sit down, 

Custom taketh away the feeling of sin.  
How an evil custom may be broken off. The folly of those that think custom will excuse them and grace them. Another difference between the wicked and the godly.  
Zeal in the godly seemeth to be frowardness.  
The smooth words of the wicked are dangerous.   or go on still desperately, then go back again: yea custom is another nature, and taketh away the very sense and feeling of sin. But if any man hath walked in any dangerous custom, and would be rid of such a haunting spirit and dangerous customer, let him resolve with himself to endure much striving, and fight, and much pain, and many blows and buffet of Satan, and therefore must be very earnest with God by continual prayer, for the creating of a new heart, and renewing of a right spirit within him.  
But most wretched are those fools, and monstrous is the folly of them, who instead of fearing the custom of sin, and praying unto God for grace against it, do take it as a sufficient plea, and defence for themselves (being admonished to leave their sin) to say, Sir it is my custom, you must bear with me: yea account it a grace unto them to do as the custom hath been of their forefathers, though it be never so wicked.  
Again, further we are to note, that even in outward show, there is great difference between the wicked and the godly, lest we condemn the just and the innocent causeless. The godly seem sometime to speak frowardly, when it is indeed earnestly, and zealously for God's glory. The wicked for the most part are cross, & when they speak most fair, and utter words most smooth (which formally they can do at their pleasure, per artem adulandi, by the art of flattering) then are they most dangerous, like joab who in saluting and embracing slew his brother Abner, and like judas the traitor, who with a kind kiss (in show) betrayed his Master Christ. The godly are most moved for the glory of God: the wicked are most moved for their own glory: 
The minister of Christ shall be counted froward and malicious, if he reprove sin.  like Naman who was in a chafe, because the Prophet came not out unto him. And as touching the Minister of the word, who many times hath just occasion to thunder out the judgements of God against obstinate sinners: he seemeth unto men of perverse and froward conditions (who list not to see others otherwise then they are themselves, nor to muse but as they use:) to such I say the Minister of God's word, seemeth to speak of malice, and bitterness, and by way of revenge for some old grudge (as they say) and to deal frowardly with his people, when in zeal and earnestness he crieth aloud to awake men out of their dead sleep, and cutteth and lanceth them, to cut out their festered corruption: but surely they are deceived. 

Reprehension wholesome, though not toothsome.  
2. Tim. 4.3 True love appeareth in plain dealing.   Reprehension indeed hath a sting (as the saying is) which is not very toothsome, but it is very wholesome, and it is not doctrine, but wholesome doctrine (saith Paul to Timothy) which men cannot endure. The father seemeth to be out of patience with his child when he severely rebuketh and correcteth him, but then is he most tender over him, and careful for his good. So the fathers of our souls seem to be our enemies when they sharply rebuke us for our sins, but then they love us most, and are most desirous (or at least should be) that we might be saved: Am I Paul become your enemy, because I tell you the truth? (saith the Apostle to the Galathians:) to show, that if we tell men the truth without flattery, we shall be counted their enemies. The more I love (saith the same Apostle to the same people) the less am I loved: 
The more the minister loveth truly, the less he shall be loved.  to show that true spiritual love will procure us hatred. And what other account will the world make of us if we deal plainly with them for their soul's health, but as of babbling fools and mad men? jeremy was counted a contentious person, Ezechi●ls Sermons we reckoned of but as of a fiddlers song? 
jer. 20. Eze. 33. Act. 17.18. Act. 26.25.  What will this babbler say? said some of Paul, when he came to preach the resurrection of Christ: And too much learning maketh thee mad (saith Festus.) And were not the Apostles words esteemed as words of drunken men, when they were filled with the holy Ghost? 
Act. 2.13.  And Christ hath told us that men shall speak all manner of evil saying falsely against us for his name's sake: even as they did of the Prophets before. So that in outward show, all zealous Christians in general, and every true and faithful Minister of Christ in particular, whose mouths are still open to find fault, and reprove sin, shall seem to the blind world, of all men most froward, but we know, and so many as are taught of God do know, that none but the man of Belial, and Ish-aven (that is lawless, and vain persons) are those which walk with a froward mouth. As for the regenerate, though they be (as hath been said) through weakness sometime overtaken with a froward speech, 
Psal. 1.1.  yet blessed are they (saith David) because they walk not in the counsel of the wicked, nor stand in the way of sinners. The grace of God is abounding (saith Paul) through our sin, 
Ro. 6.1. Act. 9  but not if we continue still in our sin: and therefore (to conclude) as Paul (going to persecute the Church) was obedient to the heavenly vision, and returned a true convert: so let so many as have walked in froward ways, now take warning by this heavenly vision, and so shall he return home truly converted.  
Now let us praise God.   

THE FOUR SERMON.  PROV. 6.13.14. 
He maketh a sign with his eyes, he signifieth with his feet, he instructeth with his fingers. Lewd things are in his heart.  
WE have heard before of Belials froward mouth, 
Of blind gestures.  and how he is to be discerned thereby, for a lawless, and a vain man. Now it remaineth that we consider of his outward gestures, and then of the internal shop of his heart, and the stuff that he keepeth there, together with the matter that he frameth of the same. And first for his outward gestures, they are such as (if we mark them well) do show that all his behaviour is counterfeit. The meaning is, that the man of Belial, and the vain man, is very cunning, and skilful both in playing the hypocrite before God, and also in practising of other lewdness before the world. In actions religious (wherein consisteth the outward service of God) he counterfeiteth very cunningly, 
He conuterfeiteth in religion.  making great signs & shows of devotion & piety, by elevating, or lifting up his eyes unto heaven, as the Pharisee did, and by running a pace, or making great expedition to the Temple, as ezechiel's auditors did, and by turning over with his fingers the Bible to places alleged by the Preacher, etc. All which be signs, and instructions unto the world, that he or she that doth so, is very devout, and godly, and have their hearts wholly possessed with the love and fear of God, and their minds employed about the study and practise of righteousness, sincerity, and honesty. All which gestures may well beseem the godly, whose hearts indeed are upright with the Lord: but as for Belial, and Ish-aven, they are odious in them, because when they make such signs, and give forth such shows and instructions, the Lord seeth, and telleth us here in our text, that lewd things are in their hearts. They are only signs without the things signified, like an juy-bush over a door, where no wine is in the house. The wicked that make them, are like the wicked Scribes and pharisees, who under colour of long prayer, studied how to devour, yea devoured indeed (as Christ saith) widows houses. They are also not unlike to players on a stage, who come forth with long beards and side gowns, like grave Senators and wise Counsellors, when notwithstanding there is neither gravity nor wisdom in them. And as Belial playeth the counterfeit in religious exercises, to cover (with signs of holiness) the lewd things of his heart: so also in his civil conversation and dealing amongst men, 
He counterfeiteth in civil affairs.  doth he (by making shows and signs in his outward gestures, of that which he hath not) cover much lewdness, and practise much mischief. What was the kiss of judas but a sign of love? yet treason was in his heart, and covered therewith. What were joabs courteous embracings, and kind salutations: but signs unto Abner of a kind friend? yet murder was in his heart, and covered therewith. 
Pro. 7.14.  What is the harlots talking of paying her vows, and offering her peace offerings: but a sign of a godly woman? yet even then is lewdness in her heart, and it is covered therewith. How many in the world do make signs with their eyes and countenance of great love and kindness, with bending the body to embrace, and hastening their feet to meet even those whom they hate in their heart? How many again have put finger to the eye, and seemed to weep, and taken up great lamentation, with wring of hands, and refraining their meat, with other signs of grief and sorrow, for the hurt, and death of some, whose death perhaps they have procured, & for whose loss they laugh and rejoice in their hearts? What signs of humility also shall we see, or not see, even in the proudest persons that are? what signs of gravity, in the lighest and vainest? what signs of charity in the cruelest? what signs of liberality from the most niggardly? and what signs of manhood & valour, even in the most cowardly persons that are? Long locks, stern countenances, big looks, great brags, monstrous oaths, cruel threatenings, and like Saul breathing nothing but slaughter, as if they were more than Lions, and when it cometh to the trial they are less than men: like empty vessels, which make the greatest sound when they are empty. Of all which, with many more the like, it may be said, as it is in our text, They make signs with their eyes, they signify with their feet, & instruct with their fingers, but lewd things are in their hearts. And again, as the man of Belial and vain man, doth oftentimes play the counterfeit both in religion and civility, making signs of that which is not in him, yea only to cover the lewdness that is in him: so sometimes also doth he both openly declare by signs and gestures, the vanity and lightness of his heart: and as cunningly likewise by signs and gestures both practice, and also teach mischief and lewdness, when he is amongst his companions. And certainly, when the outward gestures of the body, and the parts thereof are not according to simplicity, it must needs proceed from some evil that is in the heart.  
Now, this noting and marking of a lawless person by his gestures, & external behaviour, doth teach us many very profitable lessons worthy our best consideration.  

1 The severe preciseness, and precise severity of the word of God, which looketh into the very gestures of the body: as the motion of the eyes, of the feet, and the fingers, etc.  
2 The tyranny of sin, which exerciseth all the parts of the body, domineering over the whole man.  
3 The nature of hypocrisy, and how it is descried in the outward parts, and gestures of the body.  
4 The cunning of the wicked, who can teach sin, and set forward mischief and lewdness, even by signs and gestures.  
5 Lastly, the aptness and proneness of our nature to learn evil, even by signs▪ gestures, and dumb shows.   
Of every one of these a little: and first, of the strictness, and severe preciseness of the word of God, in marking and noting the very motions of the body, and every part thereof. The Lord we see plainly noteth the very gestures of the body, 
Every member of the body is bound to his good behaviour.  as well as the words of the mouth, and actions of our life: yea he teacheth us not only how to live, and how to speak, but also how to go, and to move our bodies: every part and member is set to school, and bound to his good behaviour. Even as in the building of the tabernacle, and material Temple, there was nothing left to the discretion of them that built it, but a pattern was given them by God for everything, even to the very pings, and ash-pannes, and flesh-hooks, etc. So, in the spiritual building of our bodily tabernacles, and temples of the holy Ghost, nothing is left to our wills and discretions, but even from the very thoughts of the heart, to the outward gestures of the body▪ yea to the very moving of the eyes, the fingers, and the feet, the Lord hath set down an order in his holy word: and whosoever breaketh that order is noted for it by the Lord: but who soever wilfully neglecteth it, and setteth the same at nought, is also branded for a man of Belial and vain person, whose heart is full of lewd things▪ and whofe destruction cometh both speedily and suddenly upon him. Cain's countenance cannot be cast down, but the Lord will note it, 
Gen. 4.6.  and search out the cause thereof, Gen. 4.6. to be an envious eye, and a bloody heart against his brother for his goodness: to show, that we must look unto our very countenance, lest wrath and envy be espied therein. 
Pro. 7.13.  The harlot is noted well enough for her impudent face, and thereby is she also noted for a harlot: to teach women and maidens to watch over their countenances and outward behaviour, that there appear not too much boldness and lightness therein, because thereby they are discerned, either what they are, or what they would be. 
Esa. 3.16.  The proud women of Israel, could not walk as they did with their necks stretched out, nor counterfeit a mincing gate, but the Lord doth note them for it: and doth he not note the daughters of England for the same things aswell as the daughters of jerusalem? The Pharisees could not disfigure their faces when they fasted, but our Saviour Christ would surely mark it, 
Mat. 6.16.  and have it recorded in his word to their shame, and the admonition of all others. We are become a laughing stock (saith the Church of God being in captivity) and a nodding of the head unto the Heathen: 
Psal. 44.13.14.  to show, that the very fleering of the countenance, and the nodding of the head in contempt and despite of God's people, must be answered for before the Lord, aswell as reproachful speeches, and bloody actions. And amongst other signs of contempt and reproach showed by the jews against our Saviour Christ at his death, 
Mat 27.39.  this is noted by the Evangelist for one, that they wagged their heads at him. So, the man of Belial cannot work his feats by signs and gestures, but the word of God will take notice of it, and tell all the world, that He maketh a sign with his eyes, he signifieth with feet, instructeth with his fingers. And according to this rule must we live: by this card must we sail, making (as the Scripture teacheth us) strait steps unto godliness. So far are we from teaching men liberty to sin (as the wicked Belials of popery slanderously charge the Preachers of the Gospel) that we allow not men so much liberty as to make signs to any evil purpose, 
Against the slander of Papists.  but to carry even the outward parts of the body, and the motions thereof, in such sort as they be neither offensive, nor infective, but according to sobriety and simplicity. For this is one chief end why the grace of God hath appeared (saith the Apostle to Titus) to teach us not only to deny ungodliness and worldly lusts, 
Tit. 2.11.12.  but also to live soberly, godly and righteously in this present world. Which sobriety mentioned by the Apostle in that place, is opposite unto all lightness, and scandalous behaviour which appeareth as well in the gestures of the body, as in other things.  
Some in their wanton and light behaviour are both offensive to the godly, 
Our behaviour must be in Sobriety.  and infective to the weaker Christians: these walk not according to sobriety. Some again are as counterfeit both in matters of religion, and also in common civility, embracing, affable, courting, ducking, promising, and protesting &c. when there is no good meaning at all in them: 
Simplicity.  these walk not according to simplicity. All which counterfeit behaviour the Lord noteth and condemneth, aswell as Cain for for the heaviness of his countenance, when it bewrayed the envy and malice of his heart. And no marvel: for both charity and chastity are the worse for such gestures as are not in sobriety and simplicity. 
How charity is broken by signs.  Charity is broken as well by a proud or disdainful look, as by a railing & slanderous, or reproachful speech. As well by the nodding of the head, and fleering of the countenance, and winking of the eye, or putting out the tongue is charity broken, and wrath provoked, as by the violence of the hand. As charity is broken, 
Chastity is assaulted by signs.  so also is chastity assaulted that way, even by lewd signs and wanton gestures of the body, as well as by plain motions, and enticements of speech: both modesty and impudence, love and lust, will all appear and show themselves in the gestures and motions of the body, though the tongue sit still in silence, & say nothing, according to the saying of Solomon in another place of this book: 
Pro. 17.24.  Wisdom shineth in the face of the prudent. Many are ashamed to speak what they think, but yet by signs and gestures they will show what they desire: 
Luk. 19.40.  If these should hold their peace (saith Christ) pointing to his disciples which praised him) the very stones would cry. So, if the tongue be silent, the eyes, the fingers, and the feet will speak. Therefore every member must be sanctified, & made a weapon of righteousness.  
This severity of the word of God is it that troubleth all the world: It is counted too great preciseness to live so strictly: We cannot look awry now adays (say some) but we shall be told of it in the Pulpit. Ah (saith another) the world is come to a good pass indeed, we must now go to the school of good manners again; 
This preciseness doth much trouble Libertines.  we must learn of the Preacher how to go, and how to look, and when to laugh, and when to be merry. These and such like speeches are rife in the world, but it is only amongst the men of Belial and Ishim aven, lawless and dissolute persons, vain and foolish people, such as have cast off God's yoke from them: and like them that said of Christ. 
Luk. 19.27. Psal. 2.3. Psal. 12.4.  We will not have this man to reign over us: come let us break their bands asunder, and cast their cords from us: our tongues are our own, we may speak what we list, who shall control us? and so are our eyes too, and our fingers too, and our feet too, we will look, and go, and gesture it as we list, and what hath any man to do with our gestures? These are right men of Belial indeed, whom the Lord (that sitteth in the heavens) doth laugh to scorn, and shall have in great derision when destruction shall come suddenly upon them in his wrath: yea he shall vex them in his sore displeasure, and break them in pieces like a potter's vessel, if they be not wise unto repentance in time, even before his wrath be kindled, yea but a little. This preciseness that the profane Belials of the world have in so much contempt, 
This preciseness is called in Scripture circumspect walking.  is nothing else but that circumspect walking which is commended and commanded unto us by the Apostle from the Lord in Ephs. 6. Walk circumspectly saith he, like wise men: as if our life were a journey to be walked, upon a narrow bridge over a deep water, over which there is no safe passage if a man go leaping, and skipping, and gazing about him, as those that wander and rove at scope in the wide fields: 
Why we must walk circumspectly.  but we must look to our feet, and to every step that we set, or else we are quickly gone, and being down very hardly recovered again, without God's great mercy and grace.  
So much for the first point. Now the second thing that we have to observe, 
The second point.  is the tyranny of sin, having once gotten possession in the heart: If lewd things lodge in the heart, surely they will take up all the outward parts of the body to serve at their pleasure, and from one member to another will lewdness fetch his continual walk. 
Sins walk.  Therefore saith the blessed Apostle: Let not sin reign in your mortal bodies, to obey the lusts thereof, 
Ro. 6.12.13.  neither give you your members as weapons of unrighteousness and uncleanness. To show, what a tyrant sin is, who when he hath gotten hold in the heart of a wicked man, will domineer over his whole body, and every member shall serve as a weapon to fight withal in the defence of sin, and to the offence of virtue.  

The tyranny of sin described.  When a tyrant reigneth, no man that is under him is his own man, no man can say what is his own: so where sin reigneth (the most cruel, subtle and unsatiable tyrant that ever was, is, or can be) every member of the body, and every cogitation and affection of the soul, is held in most miserable bondage and slavery nothing is free to serve the Lord, but all are at Satan's beck, and ready to obey his suggestions. This tyrant will not be closed up in the heart, but will look out at the eyes as at a window, & will walk abroad: nay rather be carried abroad like a Pope upon men's shoulders: the hand must feel, and reach him that which he liketh, and give what he will bestow, and where he will bestow it, and strike whom he liketh not: The eye must seek out such pleasures as he delighteth in, and the tongue must call for them. Yea, of such bewitching power is this tyrant sin, that he poisoneth like the Crocodile with his very sight and countenance: he hath greater power over his servants the members of the body: nay his servants the members, have greater power over others, than the Centerion in the Gospel had over his soldiers: I say to one come, 
Mat. 8.9.  and he cometh, to another go and he goeth (saith the Centurion:) but this tyrant doth but look upon men, and they fear him: he doth not fawn upon men, and they affect him: he doth but make a sign with his eyes, and signify with his going, and instruct by holding up of his finger, and it is enough to make men go and come at his pleasure. 
How sin entereth.  And all his fawning & flattering, & terrifying of men, is for nothing else in the world but to get in to a man, and to reign over a man which he can easily do. He can by little and little, yea with a little entreating (where Gods grace is not to make resistance) enter in at the eye, or at the ear, or by touching the body, and tickling the senses, and so from thence into the heart, and there he sitteth like a commander, and a cruel tyrant, even over all those members and affections, by which he was first let in, and which first gave him any entertainment. Adonijah begged only Abishag the Shunamite to wife when David had done with her: a small request in show, but he had a further reach: his mind was to the kingdom, which wise Solomon perceived well enough: So Satan will request but a little dalliance with the fingers, and will but borrow they feet to carry him to such a place, & such a place to hear, or see a play, or the like vanity, and thy countenance to brave or beard such & such: or thy eye, to look out at: as thieves that will crave a standing in a man's shop to see some strange sight, when they mean to rob and steal: 
Of the subtlety of sin.  a small request in show. But sin is deceitful, and Satan is an old subtle serpent, trust him not, he hath a mind to a kingdom, and that is, to rule like a hellish tyrant in thee & to get all the members of thy body, and all the affections of thy soul from out of God's service into his slavery and subjection: and this can none espy, but those that have heavenly wisdom as Solomon had. And therefore as Adonijah made his subtle request against his own life, when wise Solomon had espied his treachery: so let all wise hearted Christians (who by the light of this doctrine have received any inkling of the subtle policy of sin and Satan, in entering: and of their tyranny being entered into the heart) desire of God by continual and earnest prayer, that through the gracious assistance of his blessed Spirit (his fear keeping the passage) all these fawning & treacherous motions solicited in the unsanctified gestures and behaviour of the body, 
We are to pray against the treacherous motions to sin.  may be made against their own life, that is, that they may be so crushed and checked at the first, that neither eye, nor ear, nor hand, nor foot, nor tongue, nor look, may ever have any list, or joy to serve sin, or Satan, or the man of Belial any more. And so much briefly for the tyranny of sin, which hath all the parts of the body at commandment.  

The third point.  Now come we to the third point, and let us see how the sin of hypocrisy in particular, doth break forth and appear in the very external behaviour & gestures of the body at one time or another. 
How hypocrites are deceived. Sin is like poison.  Hypocrites are greatly deceived, who think to do well enough, so long as they can keep their hearts secret (for so they imagine:) but all sin in general, and hypocrisy in special, is like poison, and leaven. Now if poison be drunk into the bowels, it cannot be kept there from his working, but it will break forth and make the whole body to swell, & the very nails of the fingers, & hair of the head, will tell that poison is within. 
And like leaven.  And leaven (though it be but a little in quantity) being buried in a great lump of dough, will have his operation, in such sort that every part and crumbe of the whole lump shall taste of it, so that by the very taste of it, a man shall be able (that hath a sound taste) to say, surely here was leaven. And therefore saith Christ: Take heed and beware of the leaven of the Pharisees, 
Luk. 12.  which is hypocrisy: as if he should say: take heed of hypocrisy, for it is like leaven, it will not only sour, and make unsavoury all your actions before God, but it will break forth, & by the very taste of your deeds it will be perceived of men. Yea this poison will appear in your faces and gestures: for all will be distempered and out of order. It may be that Belial may with his cunning deceive some: but the servants of God, which have the spirit of discretion cannot so easily be deceived. 
1. Kin. 14.6.  Ahijah knew jeroboams wife before he saw her, though she came in disguised apparel: that could he do because he was a Prophet: now though we be not such Prophets as he was, yet (following the direction of God's word) we may easily discern an hypocrite if we converse long with him, & mark him well. By one letter miss in the pronunciation of one word, 
judg. 12. Slubboleths  the Ephraimites were known from the Gileadites: so many times, by one word in a sentence, or by one sentence in a sermon, or in a book, or by the very style and phrase, a man may easily discern the humour and disposition of a man: & by such a little matter it will be no hard matter to conjecture whether he hath borrowed any popish tools & patterns to forge his work by, & so whether he be inclined to popery or no. When Peter was familiar both with jews & Gentiles, & soothed up both sides in their contrary opinions, Paul thought him not sound. So likewise, when we see men professing the Gospel, to be alike familiar both with Papists & Protestants, & give the right hand of fellowship as soon to the one as to the other, & to commend the Church of the one to be no less the family of Christ then the Church of the other, we may justly suspect that they are not so sound as they should be. 
Halting & iudgling in God's matters will easily be espied if men be awake. Act. 24.27. Pro. 7.10. etc. 2. Sam. 16.  Oh their halting & juggling, will easily be espied if men be awake. Let Felix pretend what he will: yet by his often sending for Paul, & by his often communing with him, with so many sleeveless messages sent to him, it will easily be perceived that he looketh for a bribe. Let the close harlot prate never so much of religion, yet by her impudent behaviour it will appear what she is, & what she desireth. Let Absalon pretend what he list, vows made at Hebron, etc. yet by the greatness & gallantness of his train it will be no hard matter to guess whereabout he goeth, & that his vow was to play the traitor, ex pede Herculen, ex ungue leonen: Hercules was known by his footsteps, the lion is known by his paw, though he show nothing else: the wolse by his howling, though he be clothed in a sheep's skin: & the ass (howsoever he be disguised) by his braying, & by the length of his ears will be known to be but an ass. 
The hypocrisy of popery how it is discovered.  So in Popery the number of duckings, cross, elevations, kneel, stand, turnings, & windings, do show, that Balaam & popish Balamites, are but hypocrites, to build so many altars, & to offer upon them as they do, as though they knew not without all those ceremonies what they should do; & only to blind the eyes of the foolish king of Moab & his people. 
Num. 23.  But Balaam hath not in all points so much wit as his ass which beareth him: the mouth doth not always bewray the heart, yet it is true proverbially that Christ saith in Mat. 12. Out of the abundance of the heart the mouth speaketh. And there are other signs also to know a man of Belial by (we see) as well as by his mouth: his hypocrisy will break out into gestures: 
It is a fault in Christians not to mark how God doth note out the wicked. Pro. 10.10. All these notes must be taken together.  when he hath so many irons in the fire he cannot ply them all well. A fault surely it is in Christians, not to mark those things which God hath set down for marks of a wicked man, & therefore they are deceived. jacob gathered by Laban's countenance, that his heart was not towards him. jehoram gathered by jehues marching, that he came not peaceably, & Solomon taketh the winking with the eye for a note of a man that worketh or soweth sorrow and trouble. But as we have all these marks here together, so we shall do well to take them all together, and not to judge of any man by one of them alone, and then we shall be sure not to be deceived: for a man may be by nature hasty, and soon displeased, & yet not a man of Belial: another may be earnest in contending for some point that he imagineth to be truth, & yet no man of Belial: another may sometime against his will, through human frailty imagine evil of a thing that was well intended, & yet not man of Belial: another may be a means unawares of some strife & contention, when perhaps he intended the contrary, & yet no man of Belial: and another may have a natural imperfection & weakness, of winking with the eye, or looking downward or another way in talk, & yet no man of Belial: another may be merrily & pleasantly conceited, & yet no Ish-aven, no vain man. And lastly another may be somewhat stiff in his opinions, & hard to persuade, & yet no man of Belial. But this is for certain: he that is lawless, & incorrigible, wilful, obstinate, & inflexible, he whose will must stand for a law, against all reason and force of argument, he is a man of Belial: he that delighteth in dunghill & filthy vain sports, & spends his time unprofitably, as one that hunteth after the wind, & pursueth the smoke: he that walketh with a froward mouth, & hath no care to use his tongue to the praise of God, & benefit of his neighbour: he that counterfeith signs of that which is not in him, & which he desireth not to be in him: & he that is cunning to cover a lewd heart with counterfeit gestures, & in like manner to practise & teach lewd things: & he that imagineth evil continually, & knows not how to give a good interpretation of any thing, & withal delighteth in stirring up of strife: he (I say) that is thus broken out, hath assuredly Gods marks upon him, & may be known thereby, to be a man of a lewd heart, a man of Belial, & Ish-aven, a vain man, whose destruction approacheth with speed, & suddenly shall fall upon him without recovery. And so much for the nature of hypocrisy, and how it may be discovered in the gestures of the body.  

The fourth point.  Now in the fourth place we are to consider a little of the cunning of the man of Belial, which is so great that he can practise sin, & declare his mind by signs & gestures: for sometime they are ashamed, or afraid to speak what they think, or to crave what they desire. But when they make signs with the eye, they signify with their feet, and instruct with their fingers, that is, they show their mind by signs, very painful they are, but it is to their own destruction: & very busy to set forward Satan's business, but to their own shame & confusion. 
The wicked are cunning and painful to their own confusion.  Very wise they are in their generations, subtle as serpents, & crafty as foxes. This may teach us to be as wise as they, to hinder sin by as many means as they do further it by. When Rabsakeh came to rail, & did rail upon the God of Israel, & to blaspheme the name of the Lord the most high, what did the servants of king Hezekiah? did they reprove him by words? No, lest they should cause him to blaspheme more: and because such a dog (or devil rather) was not to be spoken unto, by signs & gestures they showed their dislike & hatred of his blasphemies, 
Esa. 36.21. & 37.1.  in token of grief they rend their clothes. Esa. 36.21. & 37.1. If men should now a days use to rend their clothes when they hear God's truth reviled & his holy name blasphemed, what ragged congregations should we have in every place? I suppose that few or none should come to the Temple with a whole garment upon his back. But if the blasphemers flesh might be (by a law established) rend & torn aswell as men's garments were, I suppose it were a good way to make their number lesser: & surely I think that by that ceremony of renting garments, was showed that the blasphemer was worthy to go naked, or to have his flesh rend & torn in pieces, or both. When jonathan would instruct David his friend, of Saul's wrath against him, he did it by signs, given him in the shooting of certain arrows, & the order of taking them up again. When our Saviour Christ would show how little he regarded the temptations of those which accused unto him a woman taken in adultery, & how unworthy they were to be answered, 
joh. 8.6. We may reprove sin by our gestures, How vain men show their dislike of the truth. Especially at Sermons  he turned another way, & wrote or scribbled (as we say) on the ground, as one not minding what they said. So might we also reprove foolish and vain people, aswell by our gestures as by plain speeches, if we were but half so wise for God as the wicked are for the devil: for they if they like not the truth, or the man that delivereth it, they will show their dislike by whispering, or fleering, or turning their backs, & giving deaf ear, as we see at Sermons, where sometime you shall have a Church-papist, or a Libertine Protestant, or one that hath an itch in his ears, and is sometime curious to please, who when they hear a man, or a matter which they like not, they will not speak, for that they know is dangerous, but they will either fall to whispering with their next fellows, or to laughing, or to frowning & outfacing the Preacher, or fall asleep, or read upon a book, or go out of the Church: but such is our simplicity, that if one way be taken from us, we have not another. The forcible working that is in outward signs & gestures of the body, 
The force of outward signs and gestures.  with the setting or changing of the countenance, we may somewhat perceive, if we consider, how the moving of laughter doth not a little embolden fools, jesters, & merry conceited companions, still to feed that party's humour with jests & odd conceits whom he hath moved there withal: & it is their glory when they have done, to tell how they made the Queen to laugh, or the Council to laugh, or the grave judges, or such a great man, or such a one to laugh, or any one whom they would delight: & on the contrary there is no such cut or disgrace to the forenamed jesters, etc. as when they perceive no change or alteration of men's countenances at their fooleries: yea then are they quite done, as if a damp had put out their light. And so much briefly may suffice for the cunning and wisdom of the wicked, working their feats by signs, with the use that we may make thereof.  

The fifth point.  Now last of all in a word let us but observe the aptness of our nature to learn that which is evil. A word to a wise man (they say) is enough, but a wink (we see here) to a wicked man, is enough: for all our wisdom (naturally) is in sin. When we are children, we no sooner hear an oath, but we learn to swear: we no sooner hear a lie, but we believe it: we no sooner hear a foolish tale, but it is our own. Yea in any evil custom, or practise, a wink, or a sign with the finger is enough: so well doth our nature and such things agree together. But when the word of God is taught never so plainly, & the principles of true religion proved never so sound & strongly, by all the demonstrations in the world, we cannot learn, not believe, 
The proneness of men to evil, and untowardness to learn the truth, is a great cause of Antichrist's advancement.  nor bear any thing away in comparison. And this towardness & proneness unto evil & error, hath set up the kingdom of Satan & Antichrist in his throne: how many would rise at midnight to go hear an idolatrous & blasphemous Mass, that will not stir out of their doors in the day time to a fruitful & comfortable Sermon? When patriarchs & Prophets came, men had no list to hear them, nor to follow them, because they brought spiritual things which are not savoured of flesh & blood: but when Antichrist came, with a number of masking & mumming Mass Priests, in all glorious show to the eye, with piping & singing, with belly cheer, with their Robinhoods, & morris dances, & all their relegion like a stage play, full of carnal delights, & bewitching vanities, them men would run, & hear, & follow, & think nothing too much, or too dear to uphold that filthy Synagogue (or sink rather) withal. 
Those that are apt to learn lies, shall be given over of God to believe lies.  Therefore when men were so apt to learn lies, & so dull & untoward to learn the truth, God gave them over to believe lies. Oh how many could then learn many lessons & prayers in Latin, when they understood not one word that they said, but might have called for a curse aswell as for a blessing, & might say Amen to a prayer made to the devil aswell as made to God for aught they knew, which now can learn nothing for their soul's health in English? Well, let us take heed that we continue not still so untoward to serve God, & to learn his most glorious will, lest God give us over again in his just judgement to walk in ignorance, 
men's inclination to popery maketh Papists and popery to grow.  & to believe lies. Popery groweth apace in many places, & Papists are very bold: doubtless they see (it is to be feared) too much inclination, & aptness both in some teachers, & much of the people to receive their Popish trash again, & that is the matter. Popish pictures show themselves in every shop, & street almost, & many think there is great devotion stirred up by the sight of them: yea they hope of a merry world towards. And doubtless the Papists cannot brew so fast, but (as they hope) others will be as ready to drink. Well, the Lord in mercy look upon us & our Christian governors, that we may be more & more forward & apt to the embracing, & setting forth of his holy truth & Gospel to our lives end.  
Amen.  
Now let us pray.   

THE V. SERMON.  PROV. 6.14. 
Lewd things are in his heart.  
WE have heard before, how vain and lawless the man of Belial is, 
The cause of Belials distemperature.  how froward and peevish, how counterfeit & cunning in his outward behaviour: now we are come to the cause of all, and to the digging up of that which is the fountain of all his distemperature and disorder, and that doth the holy Ghost here show us, when he saith: Lewd things are in his heart: as if he should say, it is no marvel though his behaviour be so bad and barbarous, so vile and full of lewd actions, when his heart, which is the fountain of all his actions, is full of lewd things. Then first, here let us consider what is meant by the heart. And next, what profitable doctrines may be gathered from this sentence: and the coherence thereof with the rest of the wicked man's description. 
What is meant in the Scripture by the heart.  By heart in this place he meaneth not the fleshly and material heart, which is the good creature of God: but the corrupted, and depraved qualities of the heart. For the heart is put sometime for the whole inward man, as in 1. Pet. 3.4. Let the hid man of the heart be meek and quiet: sometime for the thoughts and affections, for the will and understanding: as in 1. King. 3.9. Give me an understanding heart: the prayer of Solomon. That is, give understanding unto my heart, mind, or soul: for he had a heart before. So that in the heart is understanding, but in the wicked it is lewd understanding, because he understandeth lewd and vile things best. And in Gen. 6.5. it is said, The imaginations of the thoughts of man's heart were evil continually: to show, that thoughts and imaginations lodge in the heart: but in the man of Belial they are lewd and wicked. In the 23. of the Prou. 26. the Lord saith: My son, give me thy heart: that is, the affections of thy heart: as thy desire, thy love, thy joy, thy fear, thy trust, thy zeal, thy delight, thy sorrow, as if he should say, if thou desirest any thing desire me: if thou lovest any thing love me: if thou ioyest in any thing joy in me: if thou fearest any thing fear me: if thou trustest any trust me: if thou be zealous for any thing be zealous for me: if thou sorrowest for any thing be sorrowful that thou canst not do thy duty to me as thou oughtest: and these things I leave not to thy choice, but see thou do them indeed. Now all these affections are in the wicked man of Belial, but they are lewd, and not for the Lord. In the fourth of the Hebrews 12. the word of God is called a divider of the thoughts and intents of the heart: so that in the heart lie thoughts and intents: that is, purposes, conclusions, and determinations, but in the wicked they are all lewd and nought. So that the meaning of these words (Lewd things are in his heart) is, that the man of Belial understandeth lewd things, he thinketh and studieth lewd things, he purposeth and intendeth lewd things, he desireth and affecteth lewd things: yea he deviseth and contriveth nothing else but lewd things. This anatomizing and discovering of Belials heart in this sort, with the rest of his behaviour, in other parts of his body, teacheth us many excellent points of doctrine for our instruction.  

1. That the man of Belial is no better within then without.  
2. That whatsoever a man is without, yet God doth judge of him by that which is in his heart.  
3. That the cause of all outward disorder is in the heart.  
4. That a man cannot be a good man until the heart be reform.  
5. That the word of God is of that nature, that it discovereth the hidden things in the heart.  
6. That the same word of God which showeth us the corruptions of our hearts, doth also show us to reform the heart.   

The first point.  Of the first: That a wicked and profane man, such as Solomon here speaketh of, is no better within then he is without, but rather worse: is evident both by this, and divers other places of holy Scripture. Here he saith, that as he is froward in his speeches, and dissolute in his outward behaviour, so his heart is lewd and wicked. So that if the heart be nought all is nought: 
If the heart be nought all is nought  If there be any goodness in his heart, it must be either in his understanding, or his will, or his affections: but the subject of all these is lewdness, therefore within there is no better than without, but rather worse. In the 6. of Gen. verse 5. it is said: That man's wickedness is great, 
Psal. 41.1.  and his heart is also evil continually. The Psalmist saith, The fool (meaning a wicked man) hath said in his heart there is no God: his ways are corrupt and become abominable, there is not one that doth good: no, not one.  

A description of a natural man.  The Apostle Paul searcheth every part of the natural man within and without, and findeth all alike: Roman. 3. from verse 11. to 19 Let him be asked the question, and hear his answer. And first of his understanding: What understanding hath the unregenerate or natural man? None: There is none that understandeth (saith he) meaning the things of God. How are their affections bend? What? do they not desire to know God? No: (saith the Apostle) There is none that seeketh God. What? is there none better than another? No: (saith the Apostle) They have all gone out of the way: they are made altogether unprofitable: there is none that doth good, no not one. But let us make a better search: it may be there is some goodness in some secret corner, or in some of their members. What say you of their throat? Their throat (saith the Apostle) is an open sepulchre: from whence proceedeth nothing but stink and rottenness to infect the air. How are their tongues used? To deceit (saith the Apostle.) What is under their lips: The poison of Asps. And what in their mouths? Abundance of cursing and bitterness. They are swift in going, whereabout is it? It may be they ply it so fast to save some body that is in danger, or to visit the poor and needy. No, (saith the Apostle,) Their feet are swift to shed blood. But yet it may be their trade and manner of living is good and profitable to the Commonwealth. No, (saith the Apostle) Destruction and calamity are in their ways. But yet it may be their life is harmless and peaceable amongst their honest neighbours. No, (saith he) the way of peace they have not known. But yet for all this, they may fear God in their hearts, may they not? No, (saith he) The fear of God is not before their eyes. Why then we perceive that a mere natural man wholly unregenerate, such as Solomon calleth, The man of Belial, is all one man both within and without: in his life lawless, and in his heart lewd and wicked. The use of this first point is to be made against those wicked men that (being altogether sold unto sin, and hating reformation) will reason in this sort: Whatsoever my sayings and my doings be, or howsoever my gestures, and outward behaviour be, or whatsoever my religion be, yea though I come not at Church to hear the Sermons, nor take any pleasure in the Scriptures, etc. yet I would you should know it, I love God, and I regard God's word: yea I have as good a heart to God as the best of you. But he is deceived: for if a lewd heart be a good heart, than so it is: but a good heart sendeth forth good things, (being first renewed by the spirit and grace of God) but if thou be a wicked lawless Belial, and a vain man, that walkest in froward customs, etc. then know for a certain that thy heart is full of lewd things, from whence proceed all thy outward disorders. And how can that heart be a good heart to Godward, that is stored with lewd things? And so much for the first point.  
The second conclusion that ariseth from this place, 
The second point.  is this: that God judgeth of a man according to that which is in his heart: (whatsoever he be in show) yea, though a false heart may be (and is commonly) shrouded under a civil behaviour, yet it is seen of God, and judged by him too. God seeth not as man seeth, (saith Samuel) man looketh on the outward appearance, 
1. Sam. 16.7.  but God looketh unto the truth of the heart. The heart of man is deceitful above all things (saith jeremy) yet I the Lord search the heart, 
jer. 17.10.  and try the reins, to give to every one according to his ways: to show, that the ways of man are in his heart, and none can know them thoroughly, but the Lord, whose proper office is to search the heart: and that he will surely do.  
A needful point this is for two sorts of people (especially) to think well upon. The first, are Papists of all sorts, Church Papists and all. They are skilful in their Popish elevations, 
The skill of Papists.  idolatrous cross, down low duckings, demure countenances, holy habits, and observations of times, but they keep their consciences to themselves, and the Lord looketh upon the lewdness and villainies that are lurking in their hearts, 
The villainies of Papists.  till a fit time serve for the bringing of them forth: as murdering of Princes, undermining of kingdoms and states, subverting the Gospel, enriching the kingdom of Antichrist, under colour of wilful poverty: besides their whoredoms and other abominations, which make them now so to storm and rage, because they are discovered unto the world. But let them look unto it, God will judge them for the lewd things that are in their hearts. Many ceremonies they make like Balaam with his seven altars, 
Their ceremonies. Prayers.  etc. but both his and their hearts go one way, and God seeth it well enough. Many prayers and great devotion they pretend, but after the Pharisees fashion, who when they seemed to pray most devoutly, than they devoured most greedily and cruelly poor widows houses. 
Inquisitions.  Their Inquisitions are full of such pranks, even amongst their holy fathers: but I will not now stand raking in those puddles: Lewd things are in their hearts, and God seeth them well enough, and will judge them: not so much by that which soundeth in their mouths (although he will also judge them for that) but especially by that which is in their hearts.  

2. Sort. Politic Protestants  This is also to be thought upon of our politic Protestants, who say they defy Popery: but yet are not (many of them) very sound at the heart. They are too well read and practised in Machiavelli, to be good Christians: they will not stick to promise, to protest, to say and unsay, to do any thing for profit and gain. These civil honest men can outwardly behave themselves in print, with kind kiss, and courteous embracings, with courting and saluting, but in their heart God seeth much cruelty, and covetousness, deceit, profaneness, and treachery: like a legion of Devils in a common Inn for all that come from hell, 
Psal. 10.  so they bring no godliness but gold with them. They creep and crouch (saith the Psalmist) to make the poor fall by heaps into their nets: their courtesy and kindness is framed rather by art then by heart: yet all this artificial dissembling is seen to God, and in time to the world. Woe be unto them if they repent not, for, Lewd things are in their hearts, as in the heart of Belial. Many are sick of Amnons' disease, 
Amnons' disease.  who seemed to long for cakes of his sister Thamar's making: but he could not be well till he had his pleasure of his sister. 
Absaloms' practice.  And as Absolom invited his brother Amnon to a great feast of purpose to murder him, which he most lewdly effected: so can many as politicly invite those to their feasts whom they mean to snare and catch at their tables: of all which it may be said as it is said here of Belial: Whatsoever is in their lips, yet, Lewd things are in their hearts, and accordingly will God judge of them, and judge them too for lewd and wicked persons.  
Many of our gilded Politicians, and varnished Protestants at large, are no whit behind their tutor Machiavelli, nor his brother the Pope, in shrouding a lewd heart under civil policy, and politic civility, to no small endamaging of the Church of Christ: but perhaps they think that God doth not note it, and will not judge them for it. A man may descant upon Machiavels' name, as Abigail did upon Nabals: Nabal is his name (saith she) and folly is with him. So Machevil is his name, 
Machiavels' name opened,  & he matcheth all in evil, and an evil match also hath he made, for he hath matched a Princess and a peasant together, Christian religion and carnal policy together, (or devilish policy rather) who agree like the bondwoman and the free-woman that were in Abraham's house, the one hating, scoffing and persecuting the other, so that there could be no peace in the house, until they were parted asunder: yea until the bondwoman and her son were cast out of the doors. And this rude companion Carnal policy, (who never had any other bringing up, or schooling then in the flesh, which is altogether for itself) is fallen grievously at debate with Piety: and with his cruel long nails hath almost scratched out Religion's eyes: and yet saith▪ he loveth Religion well, yea and protesteth that he maketh much of her too, and of all her friends. And verily I do believe him: 
How carnal policy doth make much of religion.  but I believe withal, that it is as judas made much of Christ, who (being pursebeater) stole what he could from his master, and at the last sold him right out, for what he could get. So this same Heliogabalus, (carnal policy I mean) by purloining and stealing from Religion, and her friends the Church, all that he can get, doth make much of Religion, and of the Church. And surely not without just cause doth true religion complain in many places of the land, that her servants the Ministers are so shaven and curtalled in their maintenance by policy, 
Religion's complaint.  (as David's ambassadors were by Hanun king of Ammon,) that they are almost ashamed to show their heads: and so weak brought that they cannot follow her, with that courage and cheerfulness which should be in them. And in most places generally the course is this: (to let pass those gulfs that swallow up whole livings of Colleges and Churches, 
Devouring gulfs.  and allow their shepherd, or some other smoky Sir john like unto him, some twenty nobles a year, and a cast doubler to serve the Cure:) in most places I say (where livings are laid to the Church) the course is this. If a preaching Minister be called to a place, (a pastoral charge I mean) where great ones dwell, who must pay their tithes as well as other men: and they perceive that he be but a novice in the world, than policy is called to counsel, who doth give him entertainment, by art, 
Politic practices against the Ministers of Christ.  but not from the heart: for lewd things are in his heart. Now sir, master Policy will for a time be a diligent hearer of his Sermons, and with his presence and countenance draw on others to like of him, invite him to his table, commend him for his gifts, in courteous and familiar manner to confer with him: yet with some strange countenances sometime among, lest perhaps he grow too bold with him in reproving his faults, and demanding of his own due. Now all this while the world imagineth that here is such a friend, that he were better lose half his living then lose him. And the poor simple man thinketh that he, which pretendeth such friendship unto him, which so earnestly entreateth him, so highly commendeth him, so stoutly defendeth him, so lovingly embraceth him, so zealously followeth him, and so diligently heareth him, will not deny him any part of his due, but will let him have all, yea with the more rather than with the less. But he is deceived: for the miserable worldling is all this while but practising by policy to get into his hands the spoils of the Lords inheritance. And in his heart perhaps he thinketh thus with himself: Surely I shall so fill him with my morsels, and make him so beholding unto me for one thing or another, that except he will incur the note of an ingrateful person, he shall not choose but let me have his churchright as good cheap as Esau sold his birthright, for a mess of pottage, or half for nought: if not, then actum est de amicitia, farewell friendship▪ I will meet with him some other way, and make him weary of his place. Verily whosoever practice thus, have lewd things in their hearts. But it may be they think that God doth not note them; neither will he judge them for it. But they are deceived: for surely he that telleth us here that lewd things are in Belials heart, doth also tell us, that even therefore his destruction shall come speedily and suddenly upon him without recovery. 
Politic and cruel practices against the common wealth.  And let them think well of this point also, who in the commonwealth under colour of dealing well with poor men, carry a lewd heart and a cruel hand against them. As Achab was sick for Naboths vineyard which lay hard by his: so many rich men are sick for poor men's livings and commodities, because they lie somewhat commodiously for them: if a fair offer of some base exchange will serve, so it is: if not, then practise his overthrow: or by overburdening him with taxes, and payments, or by some other device to weary him, and so to make him give over: but first speak him fair, and give him a dinner. Herein they play the Lion that came to the sick fox, 
Of the fox and the lion.  and offered to lick him whole with his tongue, when in his heart he purposed to tear him in pieces with his teeth: which the fox perceiving, he made him answer that his tongue indeed had a sovereign virtue in it, but it had a company of ill neighbours, meaning his teeth, and until they be removed, (quoth he) I think your Lordship will have but a few patients. And like to the Lion's Physic is the kindness of usurers in lending their money, 
usurers kindness in lending of money.  but their devices be indeed innumerable, and therefore I will not meddle with them at this time. In these and such like cases, it were good for poor men to remember, & to follow the counsel of the holy Ghost, in Prou. 23.6.7. 
Pro. 23.6.7.  Eat not the bread of him that hath an evil eye (saith he) neither desire his dainty morsels. For as though he thought as he saith, he will say unto thee: eat, eat, when his heart is not with thee. Thou shalt vomit up all thy morsels, and shalt lose all thy sweet words: that is, thou shalt be upbraided by them, and thou shalt never digest them well: they shall do thee no more good than meat which thou art enforced to cast up again, which doth not nourish but pine and pain the body. And the like caveat he giveth us in Pro. 26.24.25. He that hateth will counterfeit with his lips, 
Pro. 26.24.25.  but in his heart he layeth up deceit, though he speak favourably believe him not, for there are seven (that is many) abominations in his heart. Others there be, who (to spy out the liberty of their Christian brethren) come with Herod (that fox) pretending a desire to worship with them, 
Mat. 2.  when they mean nothing less: Lewd things are in their heart, and God seeth them. 
Mat. 22.  Others like the Herodians: Is it lawful to pay tribute to Caesar or no? So, what say you to bishops, what think you of the book of Commonprayer? Others are like Saul, who encouraged David to the wars in hope there to have made him away. Most men come to hear as God's people use to do, lending very attentive ears, and sober countenances to the preaching of the word: but God seeth many lewd things in their heart, and much bad stuff and filthiness which man cannot perceive of a long time: all which they must give account for. For it is a most vile thing to dissemble with his Majesty by whom we live, and move, and have our being: and a marvelous mercy of the most high that we are not consumed in our sins, 
A necessary admonition.  And let us take heed, that even now (while this matter doth sound in our ears) we harbour not lewd things in our hearts, but pray God to give repentance and grace to expulse them, and faith in the blood of jesus Christ to cleanse our hearts. O let us take heed I say, for we are in his powerful hands, who can either smite us as we sit before his holy presence, or else harden our hearts in his just vengeance unto a greater judgement. As Dagon fell down at the presence of God's Ark: so God give grace that all lewd thoughts, & imaginations, all wicked purposes and determinations, all lewd understanding and misconstruing (if there be any) may fall down out of our hearts at the presence and hearing of his word. And so much for the second point, which is this, that howsoever a man may carry himself in outward show, to the great admiration of the world, yet God doth look further, and judge him according to the lewd things that are in his heart.  

The third point.  Now let us come to the third point, and therein consider that the cause of all that evil and disorder which appeareth in the outward parts of the body, is in the heart. For when the Lord hath ripped up the outward parts of Belial: as his mouth, his eyes, his fingers, and his feet: then he saith presently, Lewd things are in his heart, as if he should say: No marvel though his outward man be so ill occupied: for there is one within that setteth him a work, and that is a lewd heart, which is the cause of his froward mouth, etc. A lewd heart, or a heart not regenerated, is like Achan among the tribes of Israel, 
josh. 7.  who secretly played the thief, and brought all out of quiet: for whose sake all were plagued. And as Achans lewd act was the cause of Israel's trouble, so his own lewd heart was the cause of his lewd act, and of his own trouble. When Israel was plagued in king Achabs days, Achab blamed Eliah for it, little dreaming that himself was the cause thereof. Achabs' humour liveth still in most men, though Achab be dead: for every one looketh one upon another, and saith, that such and such are the causes of the troubles, and stirs that are amongst them: when it may be, if they searched well, they should find the cause (most part of it, if not all) to be the lewdness and corruption of their own hearts. Some set upon the Preachers, as Achab set upon Eliah, and cry out that they are troublesome, and preaching hath marred all: but are they not deceived as Achab was? For ask them: Is it not the truth that we teach? and that they are so much disquieted withal? they cannot, they will not deny it. Oh but (say some) they live not according to their doctrine. Well, admit that to be true, (as it is in many) which yet is an accusation more general than true, and is more maliciously, then truly or Christianly objected: yet are not they found liars, which say, that preaching of the Gospel is the cause of evil? For, first, they confess that we preach well, and that our doctrine is of God, and is sound and good. Then of that which is good, properly can come nothing but good: For qualis causa talis effectus: 
Of good cometh no thing but good.  such as the cause is, such is the effect, saith reason. If there follow any evil effect of a good cause, it is per accidens, through some evil accident that came between, or upon: as when wheat was sowed, tars came up; the wheat was not the cause of the tars, but an ill accident happened upon the sowing of the wheat, and that was this: while the keepers slept the envious man came and sowed tars. Indeed Christ is called a rock of offence, as though he were the cause of offences: which yet is not so, for he is the door of eternal life. And the doctrine of the Gospel is continually matched with many offences, 
Christ is called a rock of offence, but is no cause of offence.  & yet it is the way to salvation. For where Christ cometh and the Gospel is preached, we meet with many lets, which either lead us awry out of the right way, or else do stop us, lying in our way, or give occasion of falling: and yet of all these, nothing can be imputed to Christ or to the Gospel. Not to Christ: for first, it is his office to lead us by the hand the right way to heaven. Secondly, he is the light of the world, 
joh. 1.  by which we are guided thither. Thirdly, he is the path by which we come thither. Fourthly, he is the door by which we enter in thither: and therefore none of these lets or stumbling blocks can be imputed to Christ, nor to the Gospel: for it is the nature of the Gospel, by taking away all lets, to set us open an easy access unto the kingdom of heaven: and therefore it is called glad tidings. Nothing therefore is more disagreeable to the nature of Christ and his Gospel, than offence and disorder. But this offence happeneth through the lewdness of men's hearts: 
How Christ is an occasion of falling.  for as soon as Christ appeareth, by and by men are wrapped in with offences, or rather of themselves run headlong into them. Thus is he the stone to stumble at, not because he giveth occasion of stumbling, but because occasion is wilfully taken. And so the Gospel which is the doctrine of unity and peace, 
Cal. de. scandalis.  (as Master Calvin both learnedly and largely doth show in his Treatise of offences) is the occasion of great troubles and garboils in the world: because the wicked take occasion thereby to set all things in a broil. Therefore if any evil follow the doctrine of the Gospel, it ariseth from some other cause, which is this: Lewd things are in his heart, who receiveth evil by the truth. And such men turn even the best things to a bad end, so soon as they touch his lewd heart: 
Some are like the Spider.  like the spider, who being full of poison turneth every thing into poison that she sucketh. If therefore men would leave raking abroad in the doctrine of the Gospel, and the lives of Preachers and other professors, and search at home in themselves, they shall find the cause of most of that hatred and contention, and wilful mistaking, and rash judging, and bitter censuring, and wicked living that is in our Christian Churches, to be in some an ignorant and profane heart: in some an idolatrous and superstitious heart: in some a proud and ambitious heart: in some a covetous and worldly heart: in some a drunken and a voluptuous heart: in some a dissembling and Machivilean heart: in some a scoffing and scorning heart: in some a cruel and Herodian heart: in some a treacherous and judas-like heart. Now when all these chance to join together against the truth, as Herod and Pontius Pilate did against Christ, then know that the Devil whose name is Legion, is up in arms against God, but to his own destruction.  
Now then, when we have by the grace of God found out the cause of our evil to be an evil heart in ourselves: we may truly say of our hearts as David did of Doeg, 
Psal. 55.12.  and prophetically of judas: Psalm. 55.12. Surely mine enemy did not defame me, but it was thou my familiar friend, which was bred and borne with me, even thou my heart with whom I have been so familiar, that hast wrought me the greatest part of my woe. Of the same judgement is the Apostle james: 
jam. 1.13.14.  Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. 
15.  But every man is tempted, when he is drawn away by his own concupiscence, and is enticed. Then when lust hath conceived it bringeth forth sin, and sin when it is finished, bringeth forth death. Err not my dear brethren. Where the Apostle plainly showeth us two things: first, that such is our impudency, shameless ignorance, and presumptuous blind boldness by nature, that rather than we will acknowledge ourselves to be in fault, 
2. points to be observed in the words of james.  and to be the cause of our own evil, we will not stick to lay the fault upon God, and make him the cause of evil. As our first parents did: the woman blamed the serpent and the man blamed not simply the woman, nor himself at all: but the woman forsooth which God had given him. Secondly, that whosoever thinketh that God is the cause of his evil, and not that his own corrupt heart is wholly the cause thereof (the force whereof is so great both to entice, and draw unto evil, to conceive and to bring forth evil) doth err and is deceived. 
Into a lewd heart the word cannot enter.  Hereof it cometh also that the word of God cannot enter into many: it cannot fasten upon their hearts, because their hearts are full of lewd things. Like the Inn where Christ was borne: there was no room for him in the Inn, and therefore he was fain to lie in the stable. And in many, though it enter, yet it tarrieth not, 
In an evil heart the word cannot abide.  but departeth away presently: saying as Christ said, when the jews sought after his life: Arise, let us go hence, as being unwilling to lodge in so filthy 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 torn. 
Simile.  If pure wine be put into a filthy and unclean vessel, in pouring it forth again, it will appear what stuff was in the vessel, for they come out together: so, if wholesome doctrine be delivered to a lewd heart, in the rehearsing thereof it will appear with what manner of understanding and affection he heard it. Such casks do many bring with them to put our Sermons in, 
A lewd heart maketh a lewd report of a Sermon.  that either run out like Sives, or else are defiled with ignorance, or malice, or prejudicate conceits, that it would loath a man to hear it come from them. For though it came to them in a princely rob, yet it cometh from them like a beggars cloak: yea though it came to them with a lovely countenance, yet it cometh from them like a filthy carrion, dragged and haled in the miry streets amongst dogs: that a man would think the Preacher had been out of his wits, to deliver such matter, or in such manner as they utter it: or else (which is the right) that they wanted both wit, and understanding, or grace, or conscience, or honesty, or all, that heard the Sermon to report it in such a lewd manner.  
But the best is, the shame turneth to themselves, and no body is so much defiled with such hearts as the owners thereof: So saith our Saviour Christ: Those things which proceed out of the mouth come from the heart, 
Mat 15.18.19.  and they defile the man: for out of the heart come evil 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 vomit upon his own clothes, 
A man of a lewd heart doth most shame and annoy himself.  that speaketh from a filthy heart. And verily they are but fools that do so: for what wise man will carry one with him still, that shameth him wheresoever he goeth. A lewd & unreformed heart, is such an unmannerly companion, that doth nothing else but discredit our persons, deface our religion, grieve our friends, harden our foes, advance the Devil, provoke the Lord, mar all the good things that come near it, and always annoy, shame and vex the owner. Lot had much ado with the Sodomites, but none did more dishonour him then his own daughters. Noah was vexed with the old world, but none did him so much shame as his own son. David had many enemies, but none put him in such fear and danger, as his own Absalon. Samson had much ado with the Philistines, but his own heifter his wife ploughed up his riddle to the advantage of his enemies. Our Saviour Christ had many enemies, yet none like judas, who was always in his company. So every man, yea every true Christian shall have many enemies, crosses, troubles, and dangers, but his own heart is his greatest enemy, which doth flatter him most, and deceive him soon: which for want of godliness cannot be content with that it hath: which for want of contentation cannot be in quiet: for want of quietness cannot have any joy of any thing that it enjoyeth: which for want of heavenly wisdom cannot divide his times aright, nor tell how to deal with all sorts of people: which for want of patience cannot bear an injury, or put up a wrong: for want of merciful affections cannot tell how to forgive offences: for want of charity cannot tell how to construe things well: for want of the fear of God cannot have a good understanding: for want of a good understanding perverteth the strait ways of the Lord: which for want of humility cannot see the meaning of God's ways: which for want of a lowly affection cannot tell how to seek peace: for want of God's grace cannot acknowledge his fault: and for want of remorse of conscience cannot repent him of his lewdness. Such a heart is the heart of the wicked Belial, which being fraught with lewd 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 have seen that all the cause of outward disorder and trouble is within a man's own heart: of the other three points in the next Sermon.  
Now let us pray.   

THE VI SERMON.  PRO. 6.14. 
Lewd things are in his heart.  
Out of these words (joined with the rest of Belials description) we have hitherto learned three excellent and worthy points of doctrine. First, that Belial is no better within then without. Secondly, that the heart and whatsoever is in the heart of man, is known to God, who will also judge a man according to that which is in his heart, whatsoever show he maketh outwardly. Thirdly, that the cause of all outward disorder, and scandalous behaviour▪ is in the wicked man's own heart. Now, it remaineth that we consider of the three other points, which (being propounded in the former Sermon) for want of time I could not entreat of. 
4 The heart must be reform before one can be a good man.  Whereof the first is this: that so long as the heart is unreformed, and continueth stored with lewd things, it is not possible to be a good man. For until then (as we may perceive by this anatomy of Belial) the affections will be rebellious and lawless, the speech will be froward and peevish, our religion will be hypocritical and counterfeit, our prayers will be lippe-labour and cold babbling: our zeal will be either none at all, or very bitter & rash, our faith will be mere historical, our love will prove only self-love, our anger, revengeful and injurious, our life dissolute and scandalous, our repentance desperate and faithless, and our death dreadful and comfortless. Therefore if any would reform his life, he must first reform his heart, from whence as from a spring floweth continually a stream of corruption and unrighteousness; unto death, if it be not reform and altered; or of holiness and righteousness unto life, if it be well reform and kept. Therefore Solomon pointing to the right way that leadeth to the reformation of manners, 
Pro. 4.23.  saith: Keep thy heart with all diligence: and addeth this as a reason: for, thereout cometh life, 
Mat. 15.19.  and thereout cometh death. And out of the heart (saith our Saviour Christ) proceed evil thoughts, adulteries, murders, fornications, debate, strife, etc. speaking of an evil and unregenerate heart: to show, that a wicked man's heart is like a filthy dunghill, which both breedeth and harboureth all kind of venomous vermin: and as a snake on a sunny day cometh forth of her hole: so the wicked, when fit time and occasion serve, do set forth, and show the ware and stuff which was hidden in their heart, saying in the mean time as Esau did. When the days of mourning for my father Isaac do come, 
Gen. 27.  than I will kill my brother jacob: which agreeth with that, that David speaketh of his enemy, in Psal. 41.6. 
Psal 41.6.  His heart heapeth up iniquity within him, and when he cometh forth he uttereth it. Many counterfeit holiness, devotion, sobriety, love and kindness: and indeed they do but counterfeit, for holy, and devout, and sober, and loving, and kind, etc., they cannot be, so long as the heart, or inward man is unreformed. In vain do we sweep the channels of the street, 
Similitude.  except we stop the fountains from whence they flow. In vain do we crop the weeds, except we dig up their roots from whence they receive their nourishment. In vain do we plaster the sore, except it be searched and cleansed to the bottom. So in vain do we labour to bring forth good actions without, except first we labour to beget good affections within. How canst thou say that thou lovest me, 
judg. 16.15.  when thy heart is not with me? (said Dalilah to Samson:) which she uttered as a common known principle in nature, to be denied of none: that all love is but counterfeit and false, which cometh not from the heart. And therefore whosoever will love indeed, must begin first at his heart, and frame that to love. And the like is to be said of other affections, and all the actions or effects that proceed from them. 
The heart like a great commander.  The heart among the members of the body, is like a great commander among his soldiers: look which way he goeth, that way go they. Well may we preach, and long may we hear of the reforming of our lives, of mortifying our pride, our strange fashions, our wantonness, our covetousness, our malice, etc. the tongue will make but a jest at the matter, so long as the heart is unreformed: as appeareth by the testimony that the Lord giveth against ezechiel's Auditors: 
Ezec. 33.31.  They hear thee (saith the Lord) as my people use to hear: but with their mouths they make jests at thee and thy Sermons: their hearts run after their covetousness: to show, that there is no outward obedience to be looked for, where the heart yieldeth not to obey: for all actions outward, will follow the affections of the heart. On the other side, win the heart, and all is won: without which there is no rowing but against the stream. A ready heart maketh a ready hand to give, a ready tongue to speak, a ready ear to hear, and a ready foot to go. And a holy religious heart, maketh a holy and religious hearing, speaking and living. Who were they that brought so bountiful gifts to the building of the Lords holy tabernacle among the jews? as we read in Exod. 35.21.22. 
Exod 35.21 22.29.  verses. It is said in the 29. verse: Every one whose hearts moved them willingly to bring, brought some gold, some silver, some silk, some badgers skins, some stones, etc. yea until they were forced to stay by proclamation: to show, that when the heart is won to be willing, and to like of the work, the work shall go well forward: and nothing will seem hard to a willing mind. 
Psal. 45.1.  When David's heart was inditing or framing of a good matter, than was his tongue ready (like the pen of a swift writer) to declare the same. 
Psal. 108.2.  And whosoever can say with David, O God my heart is prepared, shall follow with David and say, so is my tongue also, I will sing and give praise: to show, that when the heart is not ready to serve God, nothing is ready, for all tarry for the heart.  
Therefore it is that the Scripture doth so much call upon us to reform our hearts. 
Pro. 23.  In the three and twentieth of the Proverbs, the twelfth verse, 
Vers. 12.  Solomon saith: Apply thy heart to instruction, and thine ears to the words of knowledge. But first the heart, and then the ears will follow; and in the seventeenth verse: 
17.  Let not thy heart be envious against sinners, 
19  but let it be in the fear of the Lord continually: In the nineteenth verse: O my son, hear and be wise, and guide thy heart in the way: And in the 26. verse: 
26.  My son, give me thy heart, and let thine eyes delight in my ways.  
And no marvel: for what shall the Mariners do, if the Pilot be false at the helm of the ship? What shall the soldiers do at the hold, if the captain of the hold be a traitor? A false heart is like such a Pilot and such a captain: yea a false heart is like judas among the disciples, who carried the purse, and made the provision for all the rest, laying up one groat for his ma●ster, 
Too many such now adays.  and ten for himself. A bad Cater, being a cunning thief, and a secret traitor. So the heart is the storer; if that be secretly false and treacherous, it will store the body with lewdness: and if it chance to speak one word for God's glory, he will address and set forth in most brave sort a thousand for his own. Here is much ado when the Lords day cometh, to reform and deck the body, 
The principal care of most men when the sabbath day cometh.  the apparel must not have a spot or wrinkle, the house fine, and every thing neat and trim, but no care to reform the heart: and therefore the word of the Lord is unto us as a tale that is told which we like not, in at one ear, and out at the other: or as water to the Blackamoor; great washing, but we never the whiter. When we go to a feast, and when we meet our friends, we have much care to set our gestures, our words, and our looks after the civilest manner, but the heart is still after the old fashion, bad enough: lewd things are in that: 
The heart is still of the old fashion  reform that and all the rest will be well. Thou wouldst serve God, but thou thinkest that thou art not fine enough: nay rather think that thou hast a proud heart, and seekest thy own self. Thou wouldst give to the poor, but for fear of wanting for thyself: nay rather fear that thy heart is not enlarged with the bowels of mercy and liberality. Thou wouldst go to thy neighbour that hath offended thee, and is offended at thee, but for fear that he should think thou art glad to seek unto him, and so shouldst be more contemned of him: but rather think that thy heart is not humble and peaceable. 
We blame others, when ourselves are in fault.  Thou hadst not committed such nor such sins, but for such and such persons (thou sayest) who enticed thee thereunto. Nay rather say, that thy heart was not well bounded with the fear and love of God, but lay open like a common field whose hedge is plucked up to the ground, for all unchaste, unpure, and vile thoughts to break in. 

How a good heart is to be grounded and bounded.  
What religion will do if it be lodged in the heart.   Joseph's heart was surely grounded in the knowledge of God's will, in the obeying of his word, and strongly bounded with the fear of God: and therefore do his mistress what she could, she could not by any means break into the hold of his chastity, though she did strongly assault it. Let religion be in thy heart, and that will make thee serve God with the congregation of his people, in such as thou hast, yea through heat and cold: no weather will keep thee from the public service of God. It will make thee with Zacheus to climb a tree to see Christ, and with the cripple in the fifth of john, 
Luk. 19 joh. 5.  desire some body to carry thee into the pool of the heavenly waters, and lively fountains of God's word, when the Angel (God's Minister) doth stir them. So far thou wilt be from saying, the weather is too cold, or too hot, I am not well, I am troubled with a murr, 
Light excuses serve them that have no list to serve God.  and I know not what; as the manner of many dainty ones is to do, when they have no love of God, or his truth in their hearts. So also, let love, and humility, and mercy, and zeal be in thy heart, and they will cause thee to give & to forgive, and to seek peace, and to speak of the Lords statutes even before Kings, and wilt not be ashamed, except it be that for want of those graces thou couldst not perform those duties any sooner. And so much for that point, in discoursing whereof we see plainly, that until the heart be reform, a man cannot be a good man, nor an honest man: and how they take a wrong course, that begin to reform their outward parts, and not their hearts first,  
Ith' next place we are to consider, 
5 Of the nature and power of the word of God.  of the piercing nature, and searching power, or powerful searching of the word of God: which dealeth with the heart, searcheth the heart, maketh laws for the heart, findeth out the lewdness of the heart, and reproveth the thoughts of the heart: searching and discovering even the most secret corners and closerts of the heart, to see how those laws are kept or broken: for as the Lord doth see the heart himself, and cannot otherwise do because he maketh it, and ruleth it: so by his word he searcheth and gageth the same. 
God needeth no informations.  Not to be better informed himself of any thing that is there: for he from everlasting at one instant, had and for ever hath all the thoughts, intents, imaginations and purposes of all hearts in the world open before him, knowing them all before they be conceived, with the means and manner of their entrance, and all the effects of them being conceived: but it is to show us (his poor creatures) and unworthy children, 
What manner of God we serve.  that we serve such a God and Father, as doth know us truly, even to the very heart, and the most secret thoughts thereof: and further, that we also might hereby learn to know ourselves, and reform our own hearts, which without the light of the word we could never do. And therefore David ask the question how a young man may reform his ways, 
Psal. 119.9  meaning, how he shall bridle his affections, and order his words and his deeds, he maketh no other answer but this, Even by taking heed thereunto, according to thy word. And to this end he hath given gifts unto men. Ephes. 4. even his spirit of wisdom, and of understanding, and of counsel, and of courage. Esa. 11.3.  
Now therefore whosoever (being endued with that searching and powerful spirit in any measure) handleth and divideth the word aright, cannot choose but rifle the very thoughts of the heart. Yea, the faithful Minister of God shall search the hearts of his hearers whether he will or no: and sometimes shall be in their bosoms when he hath no such purpose. Some say to themselves as jeremy did (when he was had in contempt and hatred, for speaking against the special sins of his time: 
Ier 20.9. ) They will not make any more mention of God, nor speak any more in his name: but the word of the Lord is in their heart as a burning fire, shut up in their bones, and they are weary with forbearing, yea they cannot stay, but must utter it. And then they speak so to the consciences of men, that if a stranger, or an unlearned man come in, in the mean time, he feeleth his heart discovered, and is rebuked of all men (as he thinketh:) for he thinketh that his secret thoughts are then known to all men, and he confesseth plainly, that God is amongst them, as the Apostle showeth, 1. Cor. 14.24. 
1. Cor. 14.  which is a very sure argument, that this word which we preach, is the word of God: for what laws or writings can deal so with the heart and consciences of men, but only the laws and Scriptures of the most high, who only searcheth the heart?  

A double use of the former doctrine.  Of this point we may make a double use, first, it may teach us for a certain truth, that there is no thought in the heart, but that God is privy to it: for when he shall give man a spirit to search, and knowledge to judge the hearts of men, which above all things are so deceitful that they cannot be known (as the Prophet jeremy telleth us) meaning that no man by his own skill can thoroughly sound the depth of any man's heart, nor perfectly know his own) how much more doth God himself search and know them most perfectly and exactly, who is all wisdom itself? Elijah was a sharp sighted Prophet, as any was in all Israel: yet he could see no more than himself left, which stood zealously for the glory of God, and hated Baal: but the Lord saw 7000. in Israel, 
1. King. 19.14.18.  which never bowed their knees to Baal, more than Elijah saw. So the Ministers of the word of God may see, and show us a little corruption: but God will find 7000. times more than they can find. David was privy to his own heart as much as any man, and yet he could not see all the sins that lurked there, and therefore he prayeth against his secret faults. 
Psal. 19.12. 1. joh. 3.20.  And if our hearts condemn us (saith Saint john) God is greater than our hearts, and knoweth all things. Therefore, when by the light of the word of God (shining in our hearts) we see more corruption in ourselves than we did before, let us thank God, and repent of it, for to that end doth the Lord hold forth that candle, to discover unto us our hidden corruption, and to draw us 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 think ourselves well when we have repent that which we know.  
Secondly, seeing as this knowledge is conveyed unto us (of God's mercy and favour) by the right dividing of the word of God, let us learn so to take it and embrace it, as a mercy and favour of God, who doth thus seek us out when we lose ourselves. 
How a man may be acquainted with his own heart.  And whosoever would be thoroughly well acquainted with his own heart, let him be a diligent searcher of it, by the continual reading of the Scriptures, hearing of Sermons, and daily meditation in that which he readeth and heareth, for want whereof the wicked blind Atheists and Epicures, and other profane persons which care not for the word of God, know no more the deceit of sin, nor the corruption of their hearts, than the bruit beast doth, but glory and rejoice in that which is their utter shame: and how can they repent them of that which they glory in? and that is, the lewd things of their hearts, which for want of the heavenly light they cannot discern. And this is that which Solomon meaneth when he saith, 
Pro. 5.23.  the wicked shall die for want of instruction, and go astray through his great folly. And as for their own natural light, it is (in comparison) but mere darkness, and a false light, that (like a Draper's shop light) doth deceive men with false colours. And further, let no man be offended with the minister of God, who doth but hold forth the glass, which doth show unto them the spots and deformities of their souls: Nay rather let us account him the best teacher that cometh nearest our consciences, and that a good Sermon that rippetth and tumbleth up all our hearts. 
Note that.  And if we go from a Sermon which doth not trouble us, and like a purgation work strongly in discovering and disturbing our hearts, and the sins that lurk there: then let us think, that either we have dead & hard hearts, or else that the speaker wanted either will, skill, or courage, or that his weapons had no edge, and his physic no strength. But many in steed of making this use of it, do presently think that some body hath told the Preacher some tales of them: as the proud men of jerusalem said that jeremy spoke as Baruch the son of Neriah had provoked him against them▪ 
jer. 43.3.  and do marvel how he came to the knowledge of their thoughts, and of their words, which in secret they have uttered, 
2. King. 6.8.  as the King of Aram marveled who disclosed his secrets to the King of Israel. Now Elisha having the spirit of prophesy, was able to do it, and did it: so likewise the Ministers of Christ having the light of the word, with the direction and power of the Spirit of God, can in some measure also disclose unto us (when we hear them) the secrets of our hearts: and that we should be out of all doubt for this matter, the Apostle telleth us plainly, that this is the powerful working of the word of God▪ 
Heb. 4.12.  Which (saith he) is lively and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul and the spirit, and of the joints, and of the marrow, and is a discerner of the thoughts and intents of the heart. Then as for God himself, in the next verse he saith: That all things are naked and open unto his eyes. And so much for this first point: namely, the power of the word of GOD, which telleth us what is in Belials heart.  
Now it will be time to see what remedy may be had against those 
The sixth point.  lewd things that breed in the heart: whereby we may approve ourselves in the sight of God, such as need not fear that sudden and irrecoverable vengeance which is to fall upon the man of Belial. And surely, whither shall we go for a remedy, but unto him that hath told us the state of our hearts, and that is to God himself? who doth not only by his word tell us what we are, but also what we ought to be, and by what means we may be as we should be. That which David appointed to redress the young man's ways, is the only mean both for young and old to reform themselves by: 
Psal. 119.9.  and that is the word of God. That which discerneth and showeth us the diseases of our hearts, is that which also prescribeth a remedy against the same: but the word of God hath showed us that lewd things are in the heart; therefore the word of God also will show us how to reform the heart: and is like a skilful Physician, who both showeth the disease, and the remedy.  
Now, the means which are prescribed in the word, are of two sorts, either Restorative in regard of the time past, or preservative in regard of the time to come, and both of God: which the holy Prophet David acknowledgeth when he saith: 
Psal. 103.3.  My soul praise thou the Lord, which forgiveth thee all thy sins, and healeth all thine infirmities. And the same doth jeremy also confess, 
jer. 17.14.  when he saith: heal me o Lord, and I shall be whole, save me▪ and I shall be saved: for thou art my praise. For the time past, forgiveness is to be had: for the time to come deliverance from evil. To obtain forgiveness of our lewdness and wickedness past two things are requisite: Repentance, and prayer: So much doth the words of Peter to Simon Magus import. 
Act. 8.22.  Repent thee of this thy wickedness (saith he) & pray God that if it be possible, the thought of thy heart may be forgiven thee. So our Saviour Christ also taught us in that prayer which we (therefore) call the Lord's prayer: Forgive us our trespasses, and deliver us from evil. That our repentance may be sovereign, and not deadly, there must be faith joined therewith, whereby we applying the promises of God to our hearts, may be assured that our sins are both fully punished, and freely pardoned in Christ jesus: 
Act. 15.9. Our preservative.  For by faith our hearts are purified (saith Saint Peter.) For our preservative against the corruption, and contagion of a lewd heart in time to come, there are also two things required. The first is, heedful watchfulness. The second is continual prayer, and calling upon God. That this is true, it is very evident by the words of our Saviour Christ in the Gospel: Take heed, watch and pray (saith he) lest ye fall into temptation. 
Mar 13.33.  To show, that if we be careless, and negligent in prayer, we shall soon fall into the hands of the tempter: 
Luke 22.  And in another place, Take heed least at any time your hearts be surfeited, and overcome with the cares of this world. To show, that our hearts must be kept and looked unto, like little children, which else would every hour eat and drink that which should hurt them, or fall into the fire, or water, or incur one mischief or another. And this is that which Saint Paul meaneth, when he requireth us to walk circumspectly: and is all one with that of Solomon in the fourth of the proverbs. Keep thy heart with all diligence: as if there were no hold in the world so much assaulted, nor any man's daughter or goods so much laid for, as the heart of man is: and therefore that must be kept with all diligence, and watched most narrowly.  
This diligent keeping, and heedful watching of our hearts must be after the manner of soldiers, 
The soul's armour.  with our armour and weapons about us. And what those are, the Apostle teacheth us in Ephes. 6.12. etc. 
Ephes. 6.12.13. etc.  and he calleth it the armour of God, because all the world could not tell how to make an armour for the soul, but God: who created it, and knoweth what enemies and assaults it is subject unto. A helmet she must have, 
A helmet.  but that must be of hope, which causeth her with patience to expect the performance of Gods promised salvation: and this beareth off all the blows of Satan. Then a breastplate she must have, 
A breastplate.  but that must be of righteousness: to show, that the lovers of unrighteousness and wrong, are easily thrust through and spoiled: yea (as Paul saith) they pierce themselves through with many noisome lusts, and temptations. 
A girdle.  Then she must have a girdle to keep all her armour close about her, and that must be of truth and sincerity, or soundness of heart and a good conscience, which is opposite to hypocrisy. Then a sword she must have in the one hand, 
A sword.  and a shield in the other, to defend herself withal, and to offend her enemies. But this sword must be the word of God, not the Pope's Legenda aurea (which hath well-near as many lies as lines in it) nor any of his dirty Decrees. 
A shield.  And her shield must be a lively justifying faith, which must still apply Christ and his merits, and oppose him against all that ever Satan cannot object against her. 
Shoes.  Then she must be shod with shoes, but they must be affections prepared, and always in a readiness to hear and believe the Gospel, whereby she shall speedily and easily travel and come to all the rest. 
Prayer continual and fervent.  And to all these she must join continual, and fervent prayer, both for herself, that she may betime put on, and skilfully use this armour: as also for others, and namely first, for her Captains and Leaders the Ministers of the word, 
1 For herself.  and next for all the Saints and members of the Church that be her fellow soldiers. 
2 For others.  And thus we see a Christian man in arms, appointed to keep diligent watch over his heart, being thus appointed with armour of Gods making, and of the Spirits putting on, he is diligently to examine every thought before it enter, and every word and gesture before it pass from him: having the fear of God in stead of a guard always to keep the door and passage.  
Now further, that we may watch and pray to good purpose; we must know and remember: First, what we are to pray for. Secondly, what we must pray against. The things that we must pray for, are principally four. 
4. things to be prayed for.  First, that God would create in us a clean heart, and renew a right spirit within us, Psal. 51.10. That is, in stead of an ignorant heart, to give us a heart endued with knowledge: in stead of a dull heart, an understanding heart, 
1 The heart renewed and cleansed.  as Solomon prayed 1. King 3.9. in stead of an adulterous heart, a chaste heart: in stead of a subtle and crafty heart, a simple and discrete heart: in stead of a proud and high minded heart, an humble and lowly heart: in stead of a foolish heart a wise heart: in stead of a malicious heart, a charitable heart: in stead of a hard heart, a soft & tender heart: in stead of a vain and profane heart, a holy and religious heart: in stead of a stubborn and rebellious heart, an obedient and tractable heart, and in stead of a counterfeit and dissembling heart, an upright and a sound heart. 
3. things to be learned by the words of David in Psal. 51.10.  And a heart thus altered and renewed by God, David calleth a heart new created: to show first that we can no more of ourselves reform our own hearts (whatsoever Papists prate) than we can create a heart. Secondly, that until our hearts be renewed by the grace of God's Spirit, they are as if they were not at all. And thirdly, that as all the works of creation belong to God only, 
1.  so doth also the reforming and altering of the inward man, 
2.  and every affection and power belonging to the same. 
3.   
The second thing that we must pray for: is, that it would please his divine Majesty to join sanctification and illumination together in our minds, 
2 Sanctification.  that is, not only to enlighten our hearts with the understanding of his will, but also to work in us the love of righteousness, and obedience to his will: yea, that he would (to that end) give us an understanding heart, or a heart enlightened, that we may keep his law with our whole hearts. So David prayeth in Psalm 119.34. 
Psal. 119.34.  Give me understanding, and I will keep thy law: yea I will keep it with my whole heart. And that is the way indeed to come unto a sound and a saving knowledge of God, 
A saving knowledge.  as our Saviour Christ showeth in the seventh of john, verse. 17. If any man will do his will, he shall know of the doctrine whether it be of God of no. Not the idle hearer, or vain disputer, or the carping caviller, etc., but the doer: yea, he that is resolved to follow God's counsels, shall know God's counsels, and none else. And until we have an active understanding in the law of God, not the form of doctrine only, or a formal knowledge of the same, but the power of it (as the Apostle teacheth:) until then (I say) we be like Balaams' Ass, who indeed could do that which other beasts could not do, and that was, to speak, and reprove his master with a man's voice, and yet was still a beast: or like Vriah, who carried letters in his own bosom to his own destruction. 
2. Sa. 11.15.  Or like unto the devils, who said in the fourth of Luke, that they knew Christ, but it was to their torment. Therefore whosoever would keep his heart well, and have it purged and preserved from the lewd things of Belial, let him pray that the truth may not swim aloft in his brain (as it doth in many wicked men,) but that it may sink down into his heart, and work righteousness and true obedience to Gods will.  
Thirdly, 
3 Perseverance, or constancy. Psa. 86.11.  because our hearts are very false to God, and like run- aways, new fangled, mal-contented, and desirous of liberty, therefore in the next place it will not be amiss to pray with David: O Lord knit my heart unto thee, that I may fear thy name. And then indeed are we in safety and security: for in his service is freedom and protection. But if we wander out of his service, and Just after carnal liberty, then are we in danger, and it will fall out with us as it did with Dinah the daughter of jacob, 
Gen. 34.  who was not ravished until she wandered abroad among the Sichemites from her father's house.  
Fourthly, 
4 A quickening spirit, or cheerfulness.  because we are dull, and lazy in the service of God, we must also desire the Lord to quicken us with his grace, that is, to rouse us up: by calling unto us by his Ministers, or by pinching us with some fatherly and merciful corrections when we fall asleep, and are hard to be awaked: and so to make us lively when we are heavy, and fainting away under our burden: and still to set an edge upon our zeal. How needful this prayer is, it may sufficiently appear unto any one that will but consider, that David prayeth in one Psalm, the 119. no less than seven or eight times for this grace. And these are the things which I find at this time most necessary to be prayed for of every one that would have his heart well purged and reform: not excluding other things, which others presently, or hereafter upon further meditation, and experience, may find requisite to be prayed for.  
Now, as we must pray for these graces and favours of God before specified, so also must we beware of four most dangerous enemies, and pray earnestly against them, that through God's gracious help and power we may be delivered from them.  

The first enemy, neglect of the means.  The first is, neglect and abuse of the means whereby the heart is to be regenerated, sanctified, established, and quickened. These means are of two sorts, the outward and inward: the outward means are the word and Sacraments: 
Outward.  The word of God (saith David) will redress the young man's ways, 
Psal. 119.9  if he take heed thereunto. And the word of God (saith the Apostle) is mighty and lively in operation (as hath been showed before) Heb. 4.12. 
Heb. 4.12.  the Sacraments are also very effectual signs and seals of God's favour towards us in Christ, and be called of Augustine, visible words: because they do in a manner visibly demonstrate unto our sight, that which we heard with our ears: and the more we are assured of God's love, the more are our hearts inflamed again with the love of his Majesty. The inward means, 
Inward.  is the Spirit of God working faith, conversion, and obedience in our hearts by the outward. So was the heart of Lydia opened and converted at the Preaching of Paul: 
Act. 16.  not Paul, but the Lord opened her heart, that she believed Paul's preaching. And as at the first the Lord by his word and Spirit created the world: 
Gen. 1.2. joh. 1.3.  so the Lord by his word and Spirit still createth the hearts of men new again. Therefore let us frequent the preaching & use reading of the word of God: let us delight to confer and meditate upon the word in all reverence & sobriety: use the means, and the use will (in time) beget a blessing. Let us never (my good brethren) give over hearing of the word) as many have done: 
How dangerous a thing it is to give over the hearing of the word. ) for Satan never hath men at such advantage to work upon them what he will, as when men have given over hearing the word preached. And seeing as the Spirit is the mean whereby our saith and conversion are wrought through the preaching of the word, let us nourish that by all good means, taking great heed that we neither quench it nor grieve it. 1. Thes. 5. by taking away the exercises of hearing, and prayer, and meditation, and conference, whereby it is nourished: nor by dispensing with any sin in our hearts, where the Spirit must reign. If we want these means then are we to pray for them: Pray to the Lord of the harvest (saith our Saviour Christ) that he would send forth labourers into his harvest. And for the spirit we must pray as David doth: O Lord take not thy holy spirit away from me: and open my eyes that I may see the wonderful things of thy law. Woe be to them that despise prophesying, 
A desperate kind of reasoning. God hath fore ordained the means as well as the end.  & think these means to be more than need, as they that profanely and desperately reason thus without reason: If I be elected I shall be saved, do what I list: if not, I shall be damned, do what I can. These be the speeches of the men of Belial, whose hearts are pestered with lewd things, neither can they wisely consider, that as God hath foreordained men to a certain end, so also hath he fore ordained the means whereby they shall come to that end. Of such contemners and beastly hogs and dogs (as Christ calleth them) we may read more in Mal. 3.14. and in job. 21.15. 
Mal. 3.14. job. 21.15.  The effect of both which places is one, that such wicked persons think there is no profit in serving the Almighty, and therefore they say unto God, Depart from us: we desire not the knowledge of his ways, and (spending their days in all jollity and carnal prosperity, like oxen set up a fatting, & never used to the yoke) at last they go down suddenly to hell. 

Of recusants that refuse to hear the word, there be two sorts.  

1. Schismatics.  
2. Afflicted consciences.    Let them also beware and look to themselves, who give over hearing of Sermons, of which there be two sorts, schismatics and afflicted consciences: schismatics are they that cut themselves off from our assemblies, whose property is to justify themselves, and to condemn others, and therein they have no small felicity: of these, some be Papists, some Brownists, some Anabaptists, etc. To the first sort we may say as the Apostle doth in Gal. 1.6.7. I marvel that you are so soon turned away unto another Gospel, from him that hath called you, which is not another Gospel. But some among you intent to trouble the Church of God. And if we be not Apostles, and Ministers of Christ unto them, yet doubtless we are unto others, who are the seal of our ministery unto God in Christ. To the second sort we say as the Church saith in Canticles. 3.1.2.3.4. Thou wouldst find Christ, and canst not, thou hast sought his love and canst not find it, therefore thou wilt seek no longer: oh do not so, but hear what the body saith to thee a member of the same: In my bed by night I sought him whom my soul loveth, but I found him not: What then? did she give over seeking? 
Cant. 3.1.2.3.4.  No verily: I will rise (saith the Church) and go about in the City, by the streets, and by the open places: I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that went about the City found me, (meaning that she went to the Ministers of the word for comfort) to whom I said, have you seen him whom my soul loveth? When I had passed a little from them, I found him whom my soul loveth: I took hold on him, and left him not, etc. Meaning that she (having long used all means both private and public) then found him when she was out of all hope to find him: and so do thou that art troubled in thy soul, because thou canst not yet find that alteration of thy heart, and that inward obedience, and that truth of heart, and that comfort and joy by hearing the word and prayer, etc. which thou desirest and lookedst for: use all means, continue still seeking, ask, and knocking, seek privately at home in thy bed, by private examination and meditation: then confer with thy Christian neighbours about the state of thy soul: then go to the Ministers of the word, and frequent the public holy assemblies, with an earnest desire of finding: and doubtless at last when thou art out of all hope, thou shalt find comfort. And as in taking of bodily physic, many (through the weakness of their stomachs) do cast up that which they take, and yet take the same thing still, though their stomach loathe it: so in taking of spiritual physic, though yet thou dost in a manner loathe it and distaste it, yet take it still, and at the length strength and delight will grow.  
The second enemy that will hinder the reformation of the heart, if it be not avoided, 
1. Enemy, unbelief.  is unbelief, which (like armour of proof) Satan commonly putteth upon the hearts of the wicked, that no persuasion, counsel, nor threatening, will enter where the soul is armed with that: therefore it is said in the Gospel, 
Mat. 13.58.  that Christ could do no great work in his own country, because of their unbelief: to show that unbelief doth (as much as lieth in us) bind the hands of the Lord, and hinder his gracious work upon us. Therefore commonly Christ asked this question of those which came to be healed of him: Canst thou believe? And to those that did believe, he would say, in commendation of faith, Thy faith hath saved thee, go in peace. O woman saith he to one that would have no nay, great is thy faith, be it unto thee as thou believest: and her daughter was healed the same hour: this was the Cananite, a Gentile. Another suing to Christ for his son that was possessed with a dumb spirit, and being asked of Christ if he did believe that Christ was able and willing to dispossess that spirit, cried out with tears, and said: I believe, 
Mar. 9.23.  Lord help my unbelief: to show that we are to pray against unbelief of heart, even with tears. The best Christians are subject unto it, as appear in that Christ reproved his Disciples for their unbelief, and hardness of heart, because they would not believe them that had seen him after he was risen again. Mar. 16.14. Where we are also to note, that unbelief and hardness of heart do go together. And the Apostle Paul confesseth freely against himself, that he was sometime a blasphemer, 
1. Tim. 1.13.  and a persecutor, but he did it ignorantly (he saith) through unbelief: to show that unbelief doth not only hold men in ignorance and blindness longer than otherwise they should be, but also doth nourish in them many gross sins. Therefore whosoever would have a better heart than Belial hath, let him pray against unbelief.  

3. Enemy, custom of sin.  The third enemy which hindereth our sanctification, is custom of any one sin whatsoever. S. Augustine saith, Consuetudo peccandi tollit sensum peccati, the custom of sin taketh away all sense and feeling of sin. 
Io. 2.4.  It is a despising of the long suffering and patience of God, which should lead us to repentance: and it breedeth two dangerous diseases, hardness of heart, and impenitency: for, as that way must needs be hard which is dry, and much trampled upon: so that heart must needs be hardened in sin, which is void of the softening grace of God's Spirit, and is accustomed to sin: therefore such a hearer is compared to the high way: Luke 8.5. & that in three respects: first, because it is crooked, and winding this way and that way, like the high way. Secondly, because it is common for all that come, men and beasts, God and the devil, for good company & for bad, like the high way. And thirdly, because it is hardened by often sinning, as the high way is by often treading: therefore he that goeth about to reform his heart, and yet accustometh to lodge any sin therein with love and delight, doth but deceive himself.  
Now further to withstand these enemies, and to put them to flight, the Apostles counsel is to be followed, 
Heb. 3.12. The Apostles counsel.  in Heb. 3.12. Take heed (saith he) lest there be in any of you an evil heart, and unfaithful, to depart away from the living God: but exhort one another daily while it is said to day, lest any of you be hardened through the deceitfulness of sin. The sum of his counsel is this. First, that every man by himself must look unto himself, that he hath not resident in him a filthy standing puddle, a wicked & ungodly heart, or a heart that makes a practice of sin, that is wavering, and inconstant in the service of God. Secondly, that every Christian be careful one for another, and by mutual and daily exhortations stir up one another unto godliness, 
A double reason of the former counsel.  for which he giveth a double reason: the first is from the nature of sin, which is deceitful, and at a blush like virtue: secondly, from the effects of sin, which are hardness of heart, and impenitency. Though the profane person with Esau seek the blessing with tears, yet shall he find no place for repentance: so doth this cursed guest reward this wretched host, 
A cursed guest: a wretched host.  who giveth him welcome and entertainment. And because brotherly love can see the deceit of sin, better than self-love: as another man's eye shall see how a man's garment sitteth better than he that weareth it: therefore the Apostle willeth every man in brotherly love, 
Brotherly love how it worketh.  to note and to notify unto others, such things as they see amiss in them. And this holy course, who soever doth wisely, speedily, carefully, & continually observe, shall do good both to his own heart, and to other men's; and shall find in the end that the gain will answer the pain, the fruit will defray the charges: and that will be this, he shall find that his heart is not like the heart of Belial, who is still fraught with lewd things: and consequently that he shall not need to stand in fear of that destruction, which so speedily, so suddenly, and so irrecoverably shall fall upon lawless Belial, and Ish aven, the man of vanity: and so much for the physic, or means restorative & preservative, to purge & preserve the heart from lewdness.  
But here it will be objected by some, that I speak of things impossible. Who can do all this, 
Objection.  will they say? Can any man so serve God that there shall be no lewdness nor evil in his heart? The heart is deceitful above all things (saith jeremy) who can know it? 
jer. 17.9. Pro. 20.9.  if not know it, much less reform it. And, who can say, my heart is clean (saith Solomon?) And although David that man of God, wished that his ways were so directed, that he might keep the statutes of the Lord always, 
Psal. 119 5. verse. 10.  and protesteth that with his whole heart he hath sought the Lord: yet by his grievous falls it is evident that there was much lewdness in his heart: and therefore he prayeth that God would create in him a clean heart, 
Psal. 51.10.  and deliver him from blood-guiltiness. Was David then a man of Belial? or is every one to take himself for a man of Belial, and Ish aven, a vain person, that hath any wicked imagination or purpose at any time in his heart? 
Answer.  All this is true, and yet between the heart of Belial, and of a true servant of God, there is great difference. For first, God speaking of Belial, saith not simply, lewd things have been, or may be in his heart, or go and come by stealth at unawares, or annoy, or haunt his heart: but lewd things are in his heart: speaking in the time present, take him when you will, he hath always a lewd heart: to show that there is a continual residence of lewdness, and devils in him. No man can say his heart is clean, as touching perfection of purity. No man can say but that lewd things have been in his heart, have haunted his heart, & through the deceitfulness of sin have stolen in, and gotten a lodging there awhile, like the counterfeit Gibeonites which deceived joshua with their old shoes & bottles, etc. & may steal upon him unawares, as thieves do when a man sleepeth: but yet the child of God regenerate, may say sometimes truly through the grace of Christ: I thank God these lewd motions, and persuasions, be now gone and put to flight: sin dwelleth not in me like a freeholder, much less reigneth like a tyrant: these lewd things have no quiet rest, nor residence in me: God's Spirit keepeth the hold, and jesus Christ with his blood and Spirit, doth cleanse me from all my sin, and doth make up the breach again which Satan made. And comfortable is the note that David giveth of himself in Psal. 66.18. If I regard wickedness in my heart, the Lord will not hear me: to show that though wickedness get into the heart, so we regard it not, nor like it not, but think the time long till he be gone again, all is well: so cannot the man of Belial say, for he is glad of such a guest, he regardeth lewd things, & delighteth in them, as in those that he liveth by, and is angry with every man, with every Sermon, with every sentence, with every word, yea with every look that seemeth to dislike of his ways, or that go about to disquiet or disturb his heart, or once to speak of it, or to meddle withal: yea for fear that any man should come near him, and touch any thing that is in his heart, he will either sit far enough off from the Preacher, that he shall not hear him, or have his armour of unbelief upon him, that whatsoever is said shall not enter: or will shape him a short answer that shall seem to meddle with him, or to judge of his heart, how vile soever his life be, saying: O you must not judge: who made you a judge? my heart is known to God: look to your own: I thank God I have as good a heart to God, as any of you all: I love not this pricisenes, or this pureness; a man may be too holy, and serve God too much: what? a man that will live must dissemble a little, and play the good fellow; and must have some devices in his head that all the world know not of, etc. And this is Belials reckoning, cast it over who list, & set every speech in his place, and the Summa totalis, will be a compound sum, like that which standeth upon pounds, shillings and pence, and this is the sum of all: it amounteth just to Atheism, Epicurism, Libertinism, a Christian in name, & a Protestant at large: and the sum of this point for an answer final to the former objection is this. He that in truth, and unfeignedly studieth to please God in the part regenerate, may be said to have a good heart, 
Act. 23.1.  and a heart reform. Paul professed that in a good conscience he served God: and yet in Rom. 7. saith, I do not the good that I would: I find that when I would serve God, evil is present with me, etc. O wretched man that I am, who shall deliver me from this body of sin? Then he answereth himself: I thank God through jesus Christ my Lord. Yet this followeth as a heavy burden of his song while he lived, Evil is present with me, I am led captive to the law of sin: that is, unwillingly enough: therefore to end, let none think that no body serveth God with a good heart, but he that hath no corruption in his heart, as Anabaptists and Puritans indeed say: so was it not with David, nor Paul, nor any of God's children in this life. And happy is he that now can go home, and find by this Sermon lewd things chased out of his heart, with a steadfast purpose to serve the Lord with all his heart.  
Now let us pray.   

THE VII. SERMON.  PRO. 6.14. 
He imagineth evil continually: Fabricatur malum, saith Tremelius, that is, he forgeth or frameth evil.  
IN this part of Belials Anatomy, the holy Ghost alludeth to Carpenters or Smiths, which do by art and skill contrive their work, and of rude stuff shape out what they list: showing hereby that the man of Belial in like sort, like an artificer doth of the rude stuff of his heart, frame and forge unto himself in the shop of his own brain what he listeth: but yet this difference is between this artificer & other artificers: they, of that which was bad, do make something that will be good: he of that which is good, doth forge out matter that is nought: they of that which was deformed, and without shape, do frame something of good form and fashion: he of that which was of form good enough, doth by his art and skill make a deformed thing: they do sometime through ignorance or want of experience fail in their workmanship: he of malice and peevishness, rather than of ignorance, doth always fail in his imaginations; for, he imagineth evil continually.  
Now than we are come to the ripping up of Belials imaginations, which are described unto us: First, by their quality, which is bad, for he imagineth evil: Secondly by their quantity: which is great and universal, for he imagineth evil continually.  
The evil quality and bad nature of Belials imaginations, will the better appear, if we consider: first, the material cause of them, which is, lewd things in his heart: secondly, the formal cause, and that is artificial forging and framing of them: for of matter and form doth every thing consist: and first, of the material cause of his images. Immediately before, he saith, lewd things are in his heart: now he showeth what he doth with them; surely nothing, but of that abundance of lewdness which is in his heart, forge and frame out evil imaginations, wrong judgements, crooked conceits, pestilent persuasions, and false resemblances, according to that which is said of man in the 6. of Genesis, when he had universally corrupted his ways: The Lord saw that the wickedness of man was exceeding great upon earth, 
Gen. 6.  and that the imaginations of the thoughts of his heart were only evil continually: 
Imaginations come of thoughts.  to show that imaginations proceed of thoughts: and if the thoughts of the heart be evil, the imaginations which come of them cannot but be evil also. And further, as the stuff is bad, so is the form and fashion also of his imaginations nought: for, as of lewd thoughts in the heart he imagineth, so he imagineth nothing but that which is evil and lewd. And therefore these crooked conceits of his are called imaginations, 
Of Belials mental images, & why they are so called.  as if he were an image maker, and they his images or idols: and indeed they are the images of his mind, and so they may well be termed in two respects: first, because like images they have show or shape put upon them, both to credit a bad matter, and also the more strongly to delude the beholder: for if one should take a block of wood and set it up, and say, that is to be worshipped for a god, no body would believe that saying. And therefore idolaters and idol makers, 
Esa. 46.  do not go so to work: but (as the Prophet Esai showeth) they hue it, and frame it, and make it in shape like a man, or some other creature, and then cover it with gold; a thing which draweth love and delight unto it, and then it is of more credit and estimation than it was before: for though it be but a block as it was before in regard of the substance, yet do not foolish idolaters so call it: but they call it either a god, as the Israelites did their golden calf, which they erected in the wilderness when Moses was absent: 
Dan. 3.  and as the Babylonians did call that image which Nabuchadnezzar set up: or else a Saint as the Papists call their images, S. Peter, S. Paul, their Lady, etc. Even as one in base apparel & of beggarly education is called a clown, & one of no credit: but afterward being in brave apparel, & wearing rings of gold, & having a little wealth about him, is called a gentleman, a wise man, & a substantial man of the parish, though indeed he be as base & rude in conditions as he was before, and hath no more wit than before. So the bad & wretched conceits of Belial, must have some colour or shape put upon them, or else they will be of no credit. Secondly they are called images, because as images be false and vain, and nothing like the things they are made for, (I speak now of idolatrous and popish images) so are Belials imaginations: for, shall we think that the Saints went as they are painted in Popety! And therefore we truly say of the one: it is as it pleased the painter: & as truly of the other, as it pleaseth the forget. Now that which hath so bad stuff for the matter, and so ill favoured a fashion for the form, must needs be of a bad quality: but such are the imaginations of Belial for they are made of the lewd thoughts of his heart, and forged after a false, fond, and strong deluding fashion: therefore for the quality thereof they cannot be good: howsoever many times the wicked are so shameless, that when they have uttered most vile conceits of others without cause too, yet will not stick to say, that they judge charitably of them, and think the best, and will not make the worst of things.  

Of Belials masters workhouse warehouse, and ware.  And now a little (by the way) of Belials master, for whom he worketh: of these men's warehouses where they lay their stuff, of which they make these images, and of their worke-houses where these false and vain mental images be forged. Surely the Lord created the wicked at the first, though not wicked: he preserveth them, and provideth for them, though not to be wicked: therefore they should both in body and soul serve and glorify him, but they do not. The devil hath bewitched them, and taught them to bewitch others: with his fair promises he hath inveigled them, and taught them to inveigle and deceive others. And therefore (God withdrawing his grace, and turning Satan lose upon them, and so justly hardening their hearts, and giving them over to themselves) Satan they believe, and not God: him they obey and not the Lord. Their heart is Satan's storehouse, their head is his workhouse, they are his apprentices and bondslaves, and do work for the Devil all kind of works, saving good works.  
And for every one of his apprentices and journeymen, Satan hath a warehouse and a shop, after the manner of merchants and great occupiers: for the Devil is as great a dealer as any in the world, 
The greatness of Satan.  and therefore hath need of many shops, and of many warehouses, of many factors, and many servants, and of a legion of devils. He hath the greatest but not the godliest monarch of the world to rule for him: the learnedst, but not the holiest doctors of the world to teach for him: he hath the craftiest but not the conscionablest lawyers of the world to plead for him: he hath the vainest, not the valiantest captains of the world to fight for him: he hath the most rich, not the most religious Merchants of the world to traffic for him: he hath the cunningest and the cruelest usurers and extortioners to exact for him: he hath a legion, yea a million of brokers to hunt for him, to buy and sell for him, to play the bawds for him, to cousin and deceive for him, & of bloody murderers to kill & slay for him: in every market and shop: he hath some to lie and to swear, & to deceive for him: some setting false colours upon their clothes by false lights, some learning the trick with the finger: some pinching others and enriching themselves by false weights and measures, and some by extreme prizes, exacting upon the buyers, and some purloining from their masters, to purchase the gallows here, and hell hereafter if they repent not. In a word, Satan hath more offices and officers, and greater revenues, and take, and dealings, and pleasures in his k●nde and kingdom, than ever Solomon had in his. He is the greatest Monarch in the world. Monarch (said I?) nay tyrant: for he ruleth with great wrath and cruelty. woe to the inhabitants of the earth that be his subjects. 
reve. 12.  And besides all this outward trading, he hath many shops and shopkeepers, warehouses and factors in secret, that all men know not of. Yea, in many he occupieth freely, that spit at his name: and many cry out, that they defy the devil and all his works, when they do nothing else poor slaves, but serve him, and do his works. In every wicked man there is a shop, and a warehouse: the heart is his warehouse, wherein is store of lewd things: his brain is his shop, and in that doth he work and forge out evil images, or imaginations.  
So much in general, of Belials master, his storehouse, and his warehouse, and his ware. Now in particular (as it were in a bill of parcels) let us see what wares are stored up in his heart, and what works he frameth thereof in the shop of his brain. There is in his heart store of malice: and of that he forgeth slanderous reports, impudent lies, and unjust revenge. There is in his heart store of obstinate wilfulness, and wilful obstinacy: and of that he forgeth out perverse disputations, and cross languages. There is in his heart store of envy: and of that he forgeth false suggestions, and impatient murmurings against the prosperity of his neighbours and brethren: as Esau did against jacob because of his blessing, and Achab against Naboth for his vineyard. There is in his heart store of hatred against the truth: and of that he forgeth cruel devices against those that profess the truth. There is in his heart store of disdain: and of that he forgeth reproachful speeches, high looks, and strange countenances against poor simple men. There is in his heart store of arrogancy and pride: and of that he imagineth himself to be the only man in the world, when he beholdeth his wealth and bravery, like Nabuchadnezzar when he beheld his palace. There is in his heart store of lightness & inconstancy: and of that he forgeth strange fashions & new fangled devices. There is in his heart store of uncleaneness, and of that he frameth filthy conveyances for his beastliness, adulteries, and fornications. There is in his heart store of gross ignorance in the Scriptures: and thereof he forgeth gross errors, superstitious worshippings, & base conceits of the Almighty, thinking him to be like themselves, Psal. 50. There is in his heart store of disloyalty: and of that he forgeth treacherous practices against his Prince and Country, and sly conveyances to carry them out with all, 
2. Sam. 15.7  like judas with his kiss, and Absalon with his vow at Hebron. There is in his heart store of hypocrisy: and of that he frameth counterfeit holiness to cover his wickedness, 
1. Kim. 21.9. Pro. 7.14.  like jezabel with her fast, and the harlot talking devoutly of her vows and peace-offrings. There is in his heart store of covetousness, and of that he forgeth deceit, and wrong, & a thousand devices to get the world into his hands. There is in his heart store of profaneness and ungodliness, and of that he frameth jests against the Preachers of the word, like the scoffing auditors of Ezechiel. 
Ezec. 33.31.  There is in his heart love of sin, and thereof he forgeth arguments to maintain sin withal, and devices how to smite him with the tongue that shall tell him of it. And as of the lewd stuff that is in their hearts, the wicked frame and forge out evil imaginations both against God and man: so do they also misconstrue, and interpret in the worst part, even the most holy things of God: and of the best intended actions of the godly, do they frame wrong judgements, & evil surmises, like spiders who make poison of honey. 
1. Sa. 25.10  If David in his distress shall send to churlish Nabal for relief, the foolish churl will imagine evil against David, and not stick to say that he is run away from his Master, and all to save his purse. 
2. Sam. 10.3  If kind David send to visit the wicked King of Ammon, Hanun will imagine that his messengers come as spies. If john Baptist will not eat and drink with men, but be strange and austere, than they will imagine and say, 
Mat. 11.18.  that he hath a devil. If Christ come eating and drinking, they will imagine him to be a glutton, a drinker of wine, & a friend of Publicans & sinners: so that do what one can, he cannot please the wicked man of Belial. If Paul be troubled with a viper, than he is a murderer, if he shake off the viper without any harm, 
Act. 28.4.6.  than he is a God: so are men commonly in their extremities, whose hearts are either ignorant or unsanctified. If any cost be bestowed upon Christ in his members, such as judas will imagine it to be bestowed in waste. 
joh. 12.5.  In like manner is it now in the light of the Gospel: Ask thy due, thou art covetous: cravest thou help? then look for a churlish answer. Dost thou offer kindness? thou shalt be suspected and ill rewarded for thy good will. Wilt thou be familiar with men? they will imagine that thou seekest to burden them. Wilt thou be merry? thou shalt be taken for a scoffer, and without gravity. Wilt thou be strange? then art thou lordly, proud, stout, and high minded. Dost thou entreat for peace? then thou art afraid of them: so they will imagine. Wilt thou eat and drink with men? they will imagine that thou art beholding to them, as some think that we are beholding to them for hearing the Sermon. Dost thou talk in private with a woman? they that are lewd will imagine that thou art lewd with her. Art thou troubled with a generation of vipers as john was? then thou art a bad man. If thou escape their malice by the goodness of God, than it was more by thy friends then by the goodness of thy cause. If thou dost any strange and unwonted thing, they will imagine thou workest by the devil. If the wicked man prosper, he imagineth that he hath served God well. If any man be familiar with them whom they love not, they imagine him to be their enemy also. If any common calamity happen, they imagine that the Gospel is the cause of it. If any speed better than they, than they imagine themselves to have wrong. And thus we see all their civil affairs to be full of evil imaginations. Now from home let us follow him to church (as they say) and see if his judgement in matters religious be any better: and first of Belials imaginations or forgeries, as touching the man of God that teacheth, and then of the matter that is taught. If the Minister speak scholastically, than he seeketh himself: if plainly, than he is no scholar: if he please their humour, he is the only man, and no man may come near him. If he use to repeat his doctrine, than he is tedious and wanteth matter: if his delivery be mild, than he is afraid to displease: if it be bold and severe, than he is peremptory and proud. If a man urge the law, than he driveth men to desperation: if mortification, he driveth men into melancholy dumps, and frayeth them out of their wits. If we urge justification before God by faith in Christ only, than they imagine that we deny good works. If we preach good works, than we are Popish: if we teach that men must not pray to Saints, nor for the dead, than they imagine we deny prayer: if we say that the salutation of the Angel to Mary is no prayer, than we deny part of the new Testament: if we say the Creed is no prayer, than we deny the Creed: if we preach against common, vain, and needless swearing, than they imagine us to be Anabaptistes, and deny both the use of an oath and magistracy: if we speak against gaming, dancing, & other profanations of the Lords day, than they imagine that we allow Christians no manner of recreation. If we preach against any sin that they use, than we preach of malice and against them: if we teach doctrine which they conceive not, then there is no edifying in our sermons: if they like it not, than they imagine that no body else doth regard it: if they come to hear us, than we are beholding to them for their presence: if they will not hear us, yet they imagine that we must speak though it be to the walls. If they let their children or servants be catechised by the Minister, than they imagine that they do their Minister a great part of friendship in gracing of him: if they say over their stint of prayers, than God is beholding to them, and heaven they must have of merit. If they hear sermons, than they imagine all is well, as though God were pleased with ear-service only: 
joh. 3.  and always they imagine grossly of spiritual things, like Nicodemus, who (when Christ spoke of being borne again) imagined that he must go again into his mother's belly. And as these Belials are themselves, such do they imagine all others to be, for as to him that hath an ague, all things seem unsavoury: so to him that hath an evil heart of his own, all men's doings seem to be evil: to verify the saying of the Apostle in Titus 2.5. 
Tit. 2.5.  To the pure all things are pure: but to the unclean and impure nothing is pure, but even their minds and consciences are defiled: and that is the cause why all things seem evil unto them, because their minds and consciences are defiled.  

Objection Answer.  But who are pure? (will some say) are not all men sinners? and doth not sin defile every man's mind? It is true, that all men naturally are defiled with evil imaginations, Gen. 6.5. but by faith (which is through the grace of God) in Christ, the hearts of the elect are regenerated, and purified, 
Act. 15.9.  because it apprehendeth the blood and spirit of Christ to cleanse us from sin past, and to preserve us afterward from the dominion (at the least) of sin to come, like physic restorative and preservative. For, where a justifying faith is, there is a fanctifying grace. And where faith is Mistress, there is charity handmaid, which is of that excellent nature and disposition (through the education and instruction of God's Spirit who begat her) that she judgeth the best of every thing that may be well interpreted, 1. Cor. 13. And so much for the quality of Belials imaginations, which is evil: for so saith my Text, and experience confirmeth no less, but that he imagineth evil. Now let us consider of the other adjunct of Belials imaginations, 
2 Of the quantity of Belials evil imaginations  and that is, adiunctum quantitatis, an adjunct or circumstance of quantity: the evil of his imaginations is of an exceeding great quantity: for he doth not only imagine evil, and make the worst or every thing, but he imagineth evil continually.  
Continually] saith the holy Ghost, to show that the man of Belial is always at work. This word noteth in the wicked man two things. First diligence. Secondly perseverance in evil. Great is the diligence of wicked men in sin: for they lose no time: They cannot sleep (saith Solomon) except they have done some evil. 
Pro. 4.16.  No, Sleep departeth from their eyes until they have caused some to fall. Like gamesters, who cannot find the way to bed until either they have lost all their money, or caused others to lose all. They continue day and night: they are as diligent in the service of the devil, as the devil himself is is hunting after men's souls: for he goeth about continually like a roaring Lion, seeking whom he may devour: and so do his men of Belial seek whom to deface and devour.  
This note of continuance cometh in like a bar in the arms of the wicked to put a difference between them and the godly. For though the godly or regenerate do sometime fall into evil surmises, and bad imaginations, through natural weakness and corruption of heart, yet they continue not in it. 
Rom. 6.1.  Shall we continue still in sins, (saith the Apostle) that grace may abound? God forbid. No: they dare not continue in a sin, they are ever checking and controlling their ways, and confessing their sins, and condemning themselves, and forsaking their evil imaginations. And if they fall again into the same sin (as oftentimes they do,) it is with a greater detestation and loathing of the same sin, and with a greater and more earnest striving against it afterward.  
And yet the godly are not so simple, and foolishly credulous, as to believe every fair tale, or to be in league with every flattering face, or to shake hands presently with every new acquaintance, nor to trust every promise and protestation without any manner of trial nor to make the best of that which is of itself nought, and apparently evil: nor to be free from all suspicion, where there is just cause to suspect; and in so doing they are not to be condemned, but rather to be commended: for as charity is not suspicious without cause, so is it not foolish and blockish when there is cause.  
And seeing as our Saviour Christ himself hath joined the innocency of the Dove, 
The wisdom of a Christian.  and the prudency of the Serpent together; simplicity and discretion as a most fit match, and well beseeming a Christian soul, let no man separate them asunder, but be simple & wise too. And hereof we have divers examples in the Scriptures. 
Gen. 20.11.  Abraham imagined that in Gerar his wife might be abused, and he slain for his wife's sake: and not without just cause, for he saw that the fear of God was not in that place, to show that when good men have to deal with those that fear not God, they may very justly imagine that they shall not be well dealt withal. jacob suspected that all was not well towards him: and not without just cause, 
Gen 31.2.  for he saw that his uncle Laban's countenance was not towards him as in times past; and again he marked how Laban's sons murmured against him. 
Gen. 38.15.  judah imagined Thamar his daughter to be a whore (though he knew not then who she was:) and not without just cause, for she sat by the ways side with her face covered, after the manner of whores in those days, & in that country. The watchmen of the tower in▪ Israel imagined rightly that it was jehu who came towards that place, 
2. Kin. 9.20  because his marching was furious, like the marching of jehu, who belike was known to be a hot man. All which examples do teach us, that when there is just cause of suspicion, and likely tokens of danger and evil, we should not be secure & simple, but wise to see danger, and provident to avoid it: for that is the part of a wise man (saith the Wise man) to see the plague a far off, and to fly from it, as Eliah saw (by a cloud that arose) rain coming a far off, and caused the King to provide for it before it came. And someime the godly have imagined (in good policy) of a thing otherwise then they have known the thing to be: as joseph did when he made his brethren believe that he took them for spies, when he knew them to be no spies. And sometime by the outward likelihoods, as they conjecture of a thing, and are deceived, as Isaac by feeling of jacob in rough skins, imagined it had been Esau: and Samuel by the countenance and stature of Eliah, imagined that he was the man that should be the Lords anointed, but he was deceived. 
1. Sam. 5.16  So Elijah seeing none to stand for the glory of the God of Israel but himself, imagined that he in that case was left alone, but he was deceived.  
In the imaginations also which commonly men have of themselves, there is great difference between the wicked and the godly: 
What imaginations the godly have of themselves  for the godly being (in some measure) through the grace of God, privy to their own corruptions and infirmities, do still imagine (and that truly) that they come short of doing their duty to God, suspecting and fearing their own ignorance and negligence: as that godly, zealous, and courageous reformer of religion Nehemiah did, who when he had most exactly and stoutly reform the Saboth day, 
Nehe. 13.22  he desired God to be merciful unto him, even in that point. And though S. Paul that worthy Apostle of Christ, knew nothing but well by himself in his ministery, yet did he imagine (and that rightly) that something might be amiss, and therefore said, 
1. Cor. 4.4.  Though I know nothing by myself, yet am I not thereby justified. And sometime the godly do imagine that they are forsaken of God, when they are not forsaken, which fearful conjectures and desperate imaginations do arise, sometime by the sly suggestions of Satan, through want of faith to resist him sometime of melancholy impressions in the godly, and those are to be helped by physic, and good company keeping: and sometime from the affliction and wound of conscience, groaning under the hand of God, especially after some relapse into some old sin again. Which kind of imaginations are to be altered into more comfortable and wholesomer persuasions by spiritual physic, that is, by the wise handling, and discreet applying of the promised mercies of God in the Gospel, tempering therewithal the threatenings of the law, either more or less, according as the spiritual physician shall see the party more or less humbled, or not at all, if he be too much humbled and cast down already.  
But the wicked being blinded with self-love, 
What the wicked do being blinded, bewitched and benumbed.  and bewitched with the vanities of this world, and benumbed with the long custom of sin, go on still, drinking in sin as the horse drinketh in water, and imagineth that he is well, when he is gotten into the fools paradise, and goeth after his filthy pleasures, as a bird to the snare, and like an ox to the slaughter. Pro. 5. 
Pro. 5.   
Nabuchadnezzar the King of pride strutting himself in his palace, imagined that he was admired of all the world, but was deluded as it were by his own shadow, and derided of God and man. In like manner vain men and women (jetting up and down in the world like hobby horses in all bravery, 
Hobby horses.  with their trains after them, and peddlers packs about them, with a company of circumstances in strange and wild fashions) imagine that they are honoured and admired of all men, whereas indeed they are wondered at of the wise, and almost of all men for their vanity and excess. Again, where there is no fear, they imagine fear to be, and where there is both fear and shame, and deadly danger too, they promise unto themselves all peace and security, suspecting nothing, like the mother of Sisera, & the Ladies of King jabins' Court, who imagined (and could imagine no otherwise) that the cause of Sisera his long staying was for no other end but to divide the spoil, 
judg. 5.30.  when indeed he was spoiled himself, and that by a woman too. So the rich man in the Gospel, having gotten much wealth about him, imagined that he should live many years at ease, but he was deceived for even that very night following was his soul fetched away. 
Luke 12.19. Psal. 55.  Wherein is verified the prophecy of the Psalmist, The wicked (whatsoever they imagine unto themselves) shall not live out half their days: namely, that themselves dream of.  
Therefore (to shut up this point) as before we have been taught by the names of Belial, which signify lawlessness and profaneness, to look to ourselves, that we be not lawless and profane: by the mouth of Belial, to look to our speeches, that we walk not with a froward mouth: by the gestures of Belial, to look to our outward behaviour, that it be in sobriety and simplicity: and by the heart of Belial, to watch over our own hearts, that lewd things have no residence in them: so now by the imaginations or mental images of Belial, framed in the shop of his brain, of the lewd stuff in the storehouse of his heart, 
An exhortation upon the premises.  let us be admonished to look carefully unto our imaginations, that they be not evil, false, uncharitable, vain, wrong, & crooked. Let us take heed that we make not our hearts (which should be the temples of God) Satan's warehouses or storehouses, nor our heads his shops and worke-houses: let us learn to judge the best, and always charitably of other men's persons, and actions, where it is possible to afford a good construction. And where there is just cause of fear and suspicion, there let us learn to be wise, and not too simple and careless. Let us take heed that we be not deceived with the enchantments and bewitching vanities of the world, nor yet blinded with the false love of ourselves. In a word, seeing as the imaginations of Belial are for their quality evil, and for their quantity uncessantly evil: and seeing that continuance, or dwelling in evil imaginations, and uncharitable surmises, is here put down for an infallible mark of the man of Belial, and of a vain man, who is to be destroyed if he repent not, both speedily, suddenly, and without recovery: let us all (that tender the glory of God, the quiet of our brethren, and the peace of our own souls) look to our hearts and minds, to our thoughts, and imaginations, and learn by the word of God, (striving by continual prayer) to amend, correct, control, and examine all our surmises, our opinions, and our conceived imaginations, or sinister conceits, which commonly we frame of ourselves, and of others, of our maker, and of our neighbour: happy is he (not that is free from evil imaginations, for than none could be happy) but he that having found out his evil imaginations, doth forsake them. And woe be to him (not that hath had a false imagining head, or may perhaps be overtaken with an uncharitable surmise by occasion, for them woe be to all,) but woe be to him that heareth what I say, and knoweth himself to be guilty, and yet will continue in his evil imaginations, for such a one hath Gods marks upon him, (as we say of him that hath the plague) even the marks of a man of Belial, which is the plague of the soul to utter destruction: for he imagineth evil continually.  
Now let us pray.   

THE VIII. SERMON.  PROV. 6.14. 
He raiseth up contentions.  
THe meaning of these words is this: that where there was no contention, the man of Belial soweth contention: and where contention was either dead, or dying out: he by rubbing and chafing of it, (as it were) fetcheth and reviveth it again. 
Contention like a dog and a lion. Stirred up by Belial.  Contention is like a brawling dog, or roaring lion, which being raised up, will show his furious disposition, and put men both in fear and danger. Now Belial is one that raiseth up this dog, and awaketh this lion, to his own danger, and trouble of others. The sum is this: that Belial is a common makebate, a sour of discord, an enemy to Christian peace, and one that cannot fish (as the Proverb is) but in troubled waters. Whereby we may learn, that an imagining head is good for nothing else but to break up the ground that the Devil meaneth to sow with the seed of debate and strife. And now the wicked man's tree beareth fruit (such as it is) even bitter contention, 
The tree of wickedness.  which is nourished by lewd thoughts in the heart, and watered by the cursed suggestions of Satan: it buddeth in the evil imaginations of his head: it blossometh in the counterfeit and profane gestures of his body: it knitteth in the frowardness of his mouth: it ripeneth in the practice of his life, when he raiseth up contentions: it falleth and rotteth when destruction cometh speedily and suddenly upon him without recovery. Lo than the fruits of a wicked heart, and surmising head. And one thing followeth another in order (or rather out of order:) for lewd stuff in the heart, maketh evil imaginations in the brain, and evil imaginations serve to raise up contentions amongst men. And the reason is this: evil imaginations or mental images, are false resemblances, or surmises that Belial hath framed of himself, or of others: and when they come to light, no body liketh of them: all men hate them, all men reprove them. Belial maintains them, and then Contention the brawling cur is raised up: of himself he imagineth that he is wise, when he is but a fool, (especially in respect of true heavenly wisdom:) that he is bountiful, when he is most niggardly: that he is able to do much, when he can do nothing: and then boasteth of himself what he is, and what he can do: as if he should say: Lo, this is my picture. It is nothing like you, saith another. It is saith he: and so dogged Contention is raised up. Of God and his truth he imagineth carnally, superstitiously, grossly, and blasphemously, and commendeth it, saying: so is the Almighty, such is his nature: as if he should say: Lo, this is God's image, this is his picture. That see others that be Gods friends,, and religious friends indeed, and they deny it, and detest it: and then contention is raised up. Of State-matters, and commonwealth matters he imagineth crossly, and after his own pleasure. Also of the Preachers method and doctrine, he imagineth this and that, and frameth out a pattern of teaching himself: thus he should have said, etc. and this he defendeth to the raising up of contention. Of every man's actions he imagineth evil, descanting at his pleasure, of this man's dealing, and that manslife, of this man's words, and of that man's looks, and setteth out every man's image as he listeth himself: which when men behold, and see how ill-favouredly, and deformedly they are set forth, they reprove the forger or counterfeiter. For who can abide to have a wrong picture made of himself? If it be unlike us in eyes, or nose, or countenance, or any part else, we scorn it and deface it. Much more are men moved when they are pictured like beasts, or see a man set forth with a beasts head: that is a monster, who can abide it? Such a mate is Belial, who imagineth evil, and forgeth pictures (as it were) of every man's doings and sayings as he listeth himself, some after a beastly manner, some after a monstrous manner, and all after a counterfeit and unchristian manner.  

The wicked love to be soothed & flattered  Again, on the other side, as the wicked man delighteth to set forth every man after his own device, so can he by no means endure to see himself set forth in his own colours, and as he is indeed: but loveth to be flattered and soothed up in all his ugly deformities. For when the Minister of God (having the spirit of God for his instructor, and the word of God for his warrant) shall paint out the man of Belial in his right colours, though the picture and the person do agree, yet the wicked are too curious, or too incredulous, or too peevish to believe it: but will find fault, and say: I am not so bad as he would make me. Swearing, and whoring, and sabbath breaking, and usury, and bribery, and vanity, and exaction, and engrossing, and gaming, etc. are not so ill as we make them: & hence arise contention: for the truth will not be outfaced. Thus we see the reason of the order that is used here in placing these words, and how one thing followeth another. Now, for the better understanding of the truth of this matter wherewith the man of Belial is charged, and for the clearing of such doubts as may arise about it, there are four things diligently to be considered of.  

1. The causes which move him to raise contention.  
2. The means whereby he doth raise contention.  
3. How great and odious a sin it is to raise contention.  
4. What difference there is between the contentions of the wicked, and the contentions of the godly.   
The causes of Belials contentious disposition, are principally two. First, the anger and wrath of God. Secondly, his own evil affections. God's anger is one cause: for God and he being at odds, Belial cannot be at peace with God's children. For he that imagineth evil continually, must imagine evil of all men: he that imagineth evil of all men, must also imagine (as he may well enough) that he is hated of all: he believeth no man, and is believed of none: he trusteth no body, & is trusted of none: and being thus hateful & hated, it grieveth him to see others at unity: & therefore to bring others into his own case, he raiseth up contentions between party and party: like the Devil, who being at enmity with God, (himself) did not cease until he had set enmity between God & man. And this mutual or civil dissension doth commonly follow amongst men upon the contempt and neglect of the word of God: and that is an effect of Gods most just revenging wrath: for when men refuse to submit themselves unto the Gospel of peace, and so to be reconciled unto God: it is just with God to give them over, and to set them at contention amongst themselves, that they may be devoured one of another.  
According to that which the Prophet Esay saith: 
Esa. 57.20.  The wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt. There is no peace unto the wicked saith my God: he doth not say, that the wicked do not rest, or will not rest: but they cannot rest: And why? Because God denieth them peace. 
2. Tim. 3.13.  And the Apostle saith: Evil men shall wax worse and worse, deceiving and being deceived. He saith not that they may, but they shall wax worse and worse▪ and they shall deceive and be deceived: as a thing ordained for them, this evil shall come upon them. And the wise man saith; 
Pro. 26.21.  As the coal maketh burning coals, and wood a fire: so the contentious man is apt to kindle strife. Therefore whosoever he be that doth study contention, and rejoice to hear of strife, let him fear his estate. If he cannot choose but contend, and desire it, even for itself sake: let him know, that he is branded for a wicked man of Belial, and one whom God's anger doth even burn upon, until it hath consumed him.  
The second cause which moveth him to move contention, are his own evil and lewd affections, or desires, and chiefly the pride of his heart: as Solomon saith: 
Pro. 13.10.  Only through pride a man causeth contention. And this proud contentious humour of his, doth chiefly respect his own vainglory, and the furtherance of impiety and mischief: Let nothing be done (saith S. Paul) through contention or vainglory: 
Phillip 2.3.  to show, that the vainglorious are contentious, and the one feedeth and maintaineth the other. And this is that which Solomon speaketh plainly in the 28. of the Proverbs, verse 25. 
Pro. 28.25.  He that is of a proud heart stirreth up contention; to show, that pride is of a stirring nature: and a proud heart by stirring of contention may easily be known. The second thing that Belials proud contentious heart respecteth, is (in devilish policy) the more freely to practise his mischievous devices, imagining that he may the more quietly proceed in his wicked enterprises, without any question or molestation of himself. Yea out of the contentions of other men, some have sucked no small advantage. Saul pursued David, till he heard that the Philistines were come forth to invade and destroy his land, and then be returned, by which means David escaped his hands for that time: 1. Sa. 23.27. 
1. Sam. 23.27.  While there was dissension among the people, no man laid hands on our Saviour Christ, but every man went to his own house. john 7.43. 
joh. 7.43. joh. 8.1.  44.53. and Christ went his way to mount Olivet: john 8. the first verse. While the Pharisees and Sadduces were at odds, and divided about Paul's words, 
Act. 23.6.7.  Paul escaped for that time. Act. 23.6.7. By this policy also did the seditious that were in the city of jerusalem, raise a third army (when they saw the City already divided) to the utter spoil and overthrow of the whole City: so the contentions of the Citizens was a vantage to the seditious. And no doubt, but there are many such amongst us, that would be glad to see civil dissension in the land (which God for his mercy's sake, if it be his will turn from us,) that they might then the more freely follow the spoil, and fall upon the prey. And by what other policy (I pray you) doth the vicar of hell still hold his place, but by the contentions of Princes and Nations? To this end did Pope Hildebrand never leave hitching and encroaching upon the emperors right, 
The Pope raiseth contention between Princes: and why:  until he had put him quite beside the cushion (as they say.) And because the Princes of the world should have no leisure to see the villainies and outrageous practices that lurk under his triple Crown, much less to call him into question, and least of all to suppress and deject him: his practice hath been, and is, to set variance and contention between Prince and Prince, between nation and nation, that while they are busy in defending of themselves one against another, he may both quietly hold that which he hath gotten, and also more easily enlarge the borders of his Popedom: and all (forsooth) under the name of Saint Peter's patrimony: yea, that he with his cup-shorne Clergy may play Rex, and in time overrun all. 
Pope Hildebrand.  So Hildebrand, (like a hell firebrand) first by excommunicating of Henry the Emperor of Germany, set his subjects and him at variance, that they rebelling against him, and the Pope at the same time excommunicating him, might drive him to submit himself unto the Pope: which indeed the Emperor most slavishly did, with his Queen and his child, who waited bare footed and bare legged in a cold winter, three days and three nights at the gates of that proud Luciferian Prelate: and at the last was let in and admitted to the Pope, where he was constrained to yield unto such base conditions as pleased that proud Prelate to bind him unto, surrendering his Crown and kingdom unto the Pope, and receiving the same again at his hands. Afterward fearing lest the Emperor would be revenged of him, for his good entertainment that he gave him, he excommunicated the Emperor again, and set up Rodulphus Duke of Suevia in his place: during which contention, the Emperor was at no leisure to deal against the Pope, as afterward he was, when he had subdued Rodulph, and was settled again in his Empire in peace. In the same steps do all Hildebrands successors walk to this day, setting all Christendom together by the ears, that in the mean time they may easily get, 
Why Papists set strife between the Ministers & Church governors.  and quietly keep, whatsoever he can get. The like practice is taken up by our homebred Papists both couchant and dormant: who endeavour by all means to set contention between the Church-governors and the Pastors of the Church, about matters of circumstance, that in the mean time they with the rest of common adversaries may do what they list, and go whither they list, running through the country, and spoiling the harvest of the Lords Ministers, like Sampsons' foxes with firebrands at their tails. 
Satan's drift in raising contention between  The like policy doth Satan still use in filling the Church with needless stirs, and unkind contentions, by schismatics, which rob the Church of Christ of her children, that the true preaching of the Gospel may by this means be hindered and stopped. And to what end else of late, hath there been such contention even about some fundamental points of our faith, 
Teachers.  and the doctrine of the Church: but while men are busy in underpropping the frame, and to save the whole house from falling, Satan with his levy of Atheists, Papists, and Machivilean politicians may run away with the spoil, and not be espied. And what other drift hath the Devil, in sowing of discord between the Pastor and people, 
Pastor and people.  but to hinder the work of the word, still buzzing this into the minds of the people, that the Preacher is not learned, or else speaketh of malice, etc. The like purpose he hath (as we see by daily experience) in raising of contention between neighbour and neighbour, 
Neighbour and neighbour.  to break the bands of love, and to breed strangeness and contempt of one against another, lest that by often meeting in brotherly and kind sort, they might mutually stir up, and confirm one another in the graces of the holy Ghost, and in the paths of piety and religion. The like policy hath Satan also in raising of contention between man and wife, 
Man and wife.  to interrupt their godly prayers, and good courses of Christian exercises, whereby God's blessing and favour may be hindered and kept from them: and he in the meantime may set in his foot, and work all kind of mischief, wrath, and uncleanness amongst them. Let us consider well of this, that love to feed (as it were) upon stoutness, and peevish affections, only for mastery sake: let us learn rather to seek after peace & ensue it, for contention will come fast enough, like weeds amongst the corn, or as dogs that come out as a man rideth, before they be called. And so much briefly for the first point▪ namely▪ the chief causes why the man of Belial delighteth in raising up of contentions.  

The second point. How.  Now let us come to the second point, and see by what means he doth raise contentions. The means are diverse, but chiefly three. First, talebearing, and tale-belleving. Secondly, misconstruing, and taking things in the worst sense. Thirdly, busy meddling in other men's matters. Of talebearers the wise wan speaketh thus: 
Pro. 26.20.  As without wood the fire goeth out, so without a talebearer strife ceaseth: Pro. 26.20. to show, that strife is maintained by tales, 
Of tale-bearers.  as the fire is by wood: the more wood the more fire: so the more tales the more strife. And he that carrieth tales, carrieth wood like a scullion, or kitchen boy, to make a bigger fire. They may be compared to rogish peddlers, or peddling rogues, which go about with light & trifling wares: under pretence whereof many play the thieves, and do much harm otherwise. But if no body would look upon their wares, they would have small list to open them: so if no body would hearken unto tale-bearers, but would reprove them, either by word, or by countenance, surely they would not take such a felicity in that trade of life as they do: 
Pro. 25.23.  For as the North wind driveth away rain (saith the Wise man) so doth an angry countenance the slandering tongue. But these kind of vermin have more patronage, and better countenance, then honest men: for commonly they tell their tales as Libelers utter their mind, being ashamed of their names, lest they should be disproved, and reproved. And their tales commonly go abroad like fatherless children, or rather like bastards, without fathers known, or masterless rogues, who hang on every bush a rag that they come at. I will tell you a thing of such a one (saith this base scullion of the devils kitchen) but I will tell it you in secret, you must keep it to yourself, or else I shall be shent, and get ill will▪ I will saith the other, I pray let me hear it: and so the innocent party is bought & sold, haled & pulled, rend & torn, condemned and hanged, 

Two thieves.  

1. The reporter.  
2. The receiver.    between two malicious thieves, and he not aware of it. The one robbeth his neighbour of his good name, which is better than gold and silver, and the other is the receiver. Odiosum genus, a hateful brood they are: and deserve hangging ten times more than he that robbeth a man upon the high way: for he may make restitution of that which he stole, but a man's good name cannot be restored again. No saith Machiavelli slander thy enemy, & speak all evil of him that can be devised: (yet cunningly, that it may be believed) if otherwise thou canst not be revenged of him: for howsoever he may, and doth clear himself of the slander, yet a scar will remain do what he can. A devilish practice, & fitter indeed for Machiavelli & his followers, then for any that beareth the face and name of a Christian. This was Absaloms' practice, to steal away the hearts of his father's subjects, partly by misreporting of his father's government, & partly by extolling of himself: a most traitorous & thievish practice. In like manner do all aspiring minded tale-bearers grace themselves by disgracing of others, to rob men of their friends, which is worse than to rob a man of his goods: and such if they repent not, must make just account to hang in hell for it, though they hang not here.  
As it is a wicked practice to carry tales in such obscure sort as hath been showed, 
Of believing tales.  so it is as bad to believe tales, and to give credit to talebearers without any further proof and examination of the matter. It hath been the undoing of many an innocent and honest man. Ziba cometh to king David with a smooth tale against his master Miphibosheth, 
2. Sam 16.3.4.  David received it, but did not examine it: and giving rash credit unto it, made no more ado, but presently (without hearing Miphibosheths' defence) gave all Miphibosheths' lands unto Ziba, a slanderous & flattering clawback. And though David were as an Angel of God in wisdom and discerning (as the woman of Tekoah told him) yet he was too hasty and credulous in that matter. Whereby we may learn that even the bes● men are subject to this foul fault, and are guilty of false witness bearing against their neighbour, contrary to the ninth Commandment: which is done not only by reporting, but also by believing of false things against our neighbour. And surely men must take heed of this foul vice, which is of so cursed consequence as we see daily. We had need (I say) take heed how we believe reports raised against Christian professors of the Gospel: especially against the zealous Preachers of the word: because Christ hath told us they shall be hated of all men for his name's sake: 
Mat. 10. Mat. 5.  and that men shall speak all manner of evil saying against them falsely for his sake. And such as David was shall not want Zibaes' enough, in Court, and country, and city, and every where: every great man, yea every one that is in authority hath such hangbies too many about him, to hurt honest men in their credit, if they take not heed of them. Surely at another time, David did passing well, when he forbade the publishing of Saul's death amongst the uncircumcised at Gath and Askalon, 
1. Sam. 31.20.  lest they should insult & rejoice at the death of the Lords anointed, the king of God's people: to show, that if we must not always publish even true things, & that are notoriously and famously known, when the concealment of them may be more for God's glory: much less ought we to devise, or to publish, or to credit false rumours & slanderous reports against the Lords anointed, or any of the Lords people, which tend to no other end but to the dishonour of God, in defacing of his servants. 
Ruth. 2.11.  In the 2. of Ruth. ver. 11. there is a notable pattern or example for news mongers: All is told me (saith Booz unto Ruth) that thou hast done unto thy mother in law, since the death of thy husband, & how thou hast left thy father and thy mother, and the land where thou wast borne, and art come unto a people which thou knewest not in times past. By which relation of Booz unto Ruth, we may learn, that the virtuous acts of good men are to be spoken of to their commendation & comfort, to the drawing on of others: & above all, & in all, to the glory of God. And that if we will needs be discovering of men's lives & doings, we should speak of their good deeds, and virtuous acts, & not stand raking still in their corruptions, and infirmities, (as the manner of most men is) & in reporting, not to eclipse their virtues, but to show all to the full, as he did that told Booz of Ruth: but so will Belial never do.  

2 Taking all things in ill part.  The 2. way which the man of Belial taketh for the raising of contentions, is a wilful & peevish taking all things in evil part, & construing them to a wrong sense: like the malicious jews who always drew the heavenly words of our blessed Saviour from the right meaning: when he spoke of the temple of his body: showing how that should be destroyed, & within 3. days builded again: 
joh. 8.22.  they maliciously construed his words, to be meant of the temple of jerusalem. When he spoke of going to a place whither they could not come unto him: they presently asked if he would go & kill himself. When the blind man (being restored to his sight by our Saviour Christ) did but answer the jews unto their question, showing how he came by his sight, & maintained the deed of our Saviour Christ, they captiously took him at the worst, as though he went about to teach them. john 9.34. 
joh. 9.34.  So do all wicked lawless Belials. Answer their demands & questions, with some reasons that they cannot gainsay, than we go about to teach them: and then to a brawl. Speak merrily, and familiarly, thinking no harm against any man, they take it as a deriding, and scoffing at them: and then to a brawl. Do but a little reverence unto them, & then they think that they are despised. Do much reverence them, and then they take it as if we mocked them. Admonish them, counsel them, reprehend them, they are aloft strait, and take it that we command them, that we judge them, that we condemn them: they will not endure it. Their felicity is great that they take in descanting upon the Prince's laws, upon the Preachers lives and doctrine, and the doings of all men. In a word, say what you will, do what you can, mean as well as may be meant, be familiar or be strange, eat or eat not, pipe or mourn, all is one, nothing is well taken at the wicked Belials hands: and so long, what can be looked for but contention?  
The third way whereby he raiseth up contention, 
3 Intermeddling in other men's matters. 1. Tim. 5.13.  is by busying, and meddling in other men's matters which belong not unto him, and that before he is called thereunto, whereof some be women, some be men. Of contentious and busy bodied women the Apostle speaketh thus: Being idle, they learn to go about from house to house, yea, they are not only idle, but also prattlers, and busy bodies, speaking things that are not comely. Solomon (speaking of contentious women) saith: 
Pro. 21.9.  It is better to dwell in a corner of the house top, then with a contentious woman in a wide house. To show, that there is small ease or rest to be looked for with a contentious woman. And in the 19 
19  verse he saith, it is better to dwell in the wilderness, then with a contentious and angry woman. To show, that there is more comfort and rest to be looked for amongst the wild beasts, then among contention's women.  
Of busy headed men, some are intermendlers in Church matters, and some in commonwealth matters. 
2 Sam. 6.7.  Of the first sort are such as Vzzah was, who put his hand unto the Ark of the Lord, to hold it up from falling, when he had no calling thereunto. The Lord was very wrath with him for it, and in his just vengeance struck him down for it, even in the very place with present death. If the Lord were so angry with Vzzah, who in fear and of a good intent did but touch the Ark of God, then what must they look for, who of a wicked intent, to carp and cavil, maliciously and proudly meddle with the holy things of God, and matters of God's Church, 
Pro. 21.27.  without any calling too? The sacrifice of the wicked is an abomination (saith Solomon) how much more when he bringeth it with an evil mind? Even so, the meddling of the wicked in God's matters which belong not unto them, is an abomination: much more when they meddle with a wicked mind, 
job. 21.21.  and that also to do hurt thereby. When Peter (of mere curiosity) was inquisitive to know what should become of john, 
22.  Christ gave him a very round check for his labour, saying: What is that to thee? follow thou me: To show, that it is a foul fault to neglect our own callings, and to be curious and inquisitive about other men's affairs which pertain not unto us: and God will surely rebuke such curious persons. Yet how many at this day do imitate Peter in his vain curiosity, or curious vein, not fearing or regarding the rebuke that they shall have from God for their labour? What think you of Bishops & their calling (say some?) of this man's gifts, and that man's teaching say other? Every cobbler and peddler, or tinker, and prentice must know these things, and have an oar in the Church governors boat: and hereof arise contentions, and schisms, and factions, and rents in the Church of Christ. In the mean time examine them how they have followed Christ themselves (a thing indeed whereunto they are called:) alas they can say nothing of that matter, their own callings are neglected, they leap in and out of them at their pleasure, their families and themselves without all discipline and government. Alas what answer will they make when Christ shall stay them, and say unto them: What is that to you? follow you me. When Christ was in a heavenly Sermon against distrustful care for the world, and fainting fear of persecution, there was amongst his auditors a very saucy, and unmannerly worldling, whose heart was so much upon his half penny (as they say) that he could not stay until the Sermon was done, but (interrupting our Saviour Christ) spoke unto him to divide the inheritance between him and his brother: but mark Christ's answer: 
Luk. 12.14.  Man (saith he) who made me a judge and a divider of lands amongst you? Showing, that it was no part of his calling, and seeing that it did not belong unto him, he would not meddle with all: teaching us thereby also what we are to do in the like cases.  
The second kind of busy headed fellows (whose intermeddling in other men's matters, Satan useth as his bellows to blow the coals of contention) are in the commonwealth. Of such we have a very lively, yet fearful example in Absalon, in 2. Samuel 15.2.3. who being a subject, would meddle in the King's affairs, and take upon him to govern, to hear and examine men's causes before he was called, but it turned in the end to his own shame and utter overthrow: but mark his vile practice: He riseth up early, and standeth hard by the entering in of the gate, as though he were a man that preferred the commonwealth before his own business, and were loath that suitors should attend too long: 
2. Sam. 15.2.3.4.  then he calleth men unto him as they went in at the gates, if they had any matter or controversy before the King, and came to the king for judgement, and then he questioneth with him in this sort. Of what tribe, or city art thou? then he inquireth what his suit and matter is, when he heareth it, were it good or bad, he telleth him, that his matter is good and righteous, but there is no man deputed of the king to hear thee. Oh that I were made judge in the land, that every man which hath any matter or controversy, might come to me, that I might do him justice. And when any man came near him to do him obeisance, he put forth his hand, and took him, & kissed him. And on this manner did Absalon to all Israel, that came to the King for judgement: so Absalon stolen the hearts of the men of Israel. Which after grew to an open treason, and rebellion against the king his father, yet against his own life through the just judgement of God against him. In like sort at this day it is amongst us: 
The practice of petty foggers, and hungry Lawyers.  do we not see many crafty Lawyers, petty foggers, and others of no calling, wanting work, that can cunningly creep into men's matters, and counsel them (in show like friends) of mere pity to their cause, and of mere goodwill, gratis, for nothing, and can teach them which way to be revenged of him that hath done them wrong, and how to maintain suit one against another: when otherwise (but for such vipers) the parties were most likely to have grown unto a peace: 
Mat. 5.  Blessed are the peacemakers (saith our Saviour Christ) then cursed are strife makers.  
And yet I deny not, but that if men be lawfully called, they may meddle in other men's matters, 
We may meedle to make peace, but not strife.  as counsellors may, and judges, the one to counsel and plead, the other to determine: yea, God forbid else: otherwise many that are not able to follow their own cause should have great wrong. And others also may meddle being by parties requested, or by authority appointed as arbitrators to take up or make a stay of matters, and so to end strife, and make peace. As every neighbour will run with water and buckets, to quench a fire when a house burneth: so every Christian ought to do his best endeavour to make peace, and to end strife, when men are at odds: but he that shall be a means to begin strife, or to enlarge the breach, is like him that setteth a man's house on fire, and afterward in stead of water bringeth more fire to the burning down of that, and the whole city: such a one is an odious man amongst all men, and counted not worthy to live.  
Many of tender conscience are much troubled about this point, namely, what to do if they see another man do evil, as to swear vainly, to blaspheme God's name, or to have any offensive image in his house, or to use any unlawful recreation, or to spend away the time of holy exercises, as the Preaching of the word, etc. in profane exercises, and many other things the like, whether they ought to go unto them and reprove them for their evil or no: 
A necessary question.  if they should not, they think that they are accessary to their evil: and if they should, much contention and hatred, yea mischief would (as commonly we see it doth) follow upon them, because men unregenerate can by no means abide to be reproved of their faults, nor hardly the regenerate themselves, except themselves have received a singular measure of wisdom, and patience, and withal that they be wisely and lovingly entreated too.  

Answer.  Surely in this case men must learn to be wise in the Lord, and take heed that nothing be done in a preposterous zeal, rashly, and without good warrant and discretion, lest they do more harm then good when they think the contrary. In this case I suppose that many circumstances are diligently to be considered, but especially, we are to look before, that we have a lawful calling, or warrant from God by his word, or some just occasion which may serve in stead of a calling. We will be ashamed (and afraid too) to go into our neighbour's house, and to search every room of his house, without his leave and consent, and to examine how he came by this, and where he had that, and to find fault with his diet, and his household stuff, and to mislike him because every thing is not as we would have it: for such boldness were a great argument of folly, want of modesty, and all good nurture: yea it would argue a wonderful impudency, insolency, and shameless pride: neither would such a one be regarded, but rather thrust out of the doors by the head and shoulders, and examined like a suspicious person, by what commission or authority he doth so busy himself in his neighbour's affairs which belong nothing unto him. But if a man be sent for, by the householder, to view his building, or his stuff, or any thing that is in the house, and required to give his opinion of it, and to correct that which he shall find amiss, then with honesty, credit and comfort, he may speak freely.  
If I come to a place as a stranger guestwise, if he shall require me to pray with him in his family, and to catechize his family, I have a good calling, I may do it. Otherwise, I see not that I am bound to thrust myself into those duties vnrequired: if he shall require my judgement in good sort, and earnest wise, to be resolved about any matter that is about his house, or any offence committed by himself, or by any of his family, as a household fault, I doubt not, but that I may safely speak my mind: Or if we be of old and familiar acquaintance, and so continue in friendship, then as a friend having some interest in my friend, I think I may in friendly wise contend with him about that which I see amiss in him or in his family, and admonish him. Or if a Pastor of a congregation shall see any private disorder, or abuse in any of his flock, he ought to go unto him, and soberly admonish him. Or if a question be moved in company, tending to any error, or for the clearing of any doubt, I do not doubt but that upon occasion thereof (one thing drawing on another) a man may more safely, freely, and with less offence speak as God shall enable him for the truth, then otherwise, as many that (of a sudden peremptorily and rudely) break in upon men, in their private discourses. Or if thou be the master of a famliy, & hearest thy friends at thy table, use ungodly speeches against religion, or backbiting and offensive speeches of any, whether present or absent, thou oughtest to tell them of it, lest thou make thy house a receptacle of ungodliness and mischief. And if thou hast so good calling or occasion as thou hast heard before, than thou mayest and oughtest to speak (especially when the case toucheth the glory of God) though no man else will speak, remembering what our Saviour Christ said, when some carped at his Disciples which praised him as he road into jerusalem: 
Luk. 19.40.  If these should hold their peace, the stones would cry. Or if thou be a man of great place and authority, and in savour with the Prince and others of high calling, and seest the Church of God in danger, as it was by Hamans' wicked practice, and no body else will step forth to speak in behalf of the innocent; then oughtest thou to put forth thyself, yea though thou venture thy own life in that case, as Hester did: 
Hest. 4.19.  for (as Mordecai said unto her:) Who knoweth whether God hath brought thee unto such favour and dignity against such a day? Oh how many are there that have both good calling, and just occasion offered them many ways, and may have free access unto Princes, and speak freely, and be heard willingly, whereby they might do much good unto the poor Church of Christ if they would: but alas, upon no occasion, and without any warrant they can contend where they need not, nay where they ought not: and where they should speak 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 flock, or a master of a family, or a Magistrate in the commonwealth) nor place, nor occasion justly and fitly offered unto thee: them fear to venture (as many do, who have as they think a great gift in a reprehensive vein) lest it fall out with thee as it did with the sons of Sceva, who took upon them to do as Paul did, that is, to cast out devils when they had no such commission nor power, and it be said unto thee as the devils said unto them: Paul we know, and jesus we acknowledge, but who are you? 
Act. 19.14.  and withal fall upon thee (as devilish minded persons use to do) and drive thee out naked and wounded. A work both endless, fruitless, and dangerous it were for a stranger, a plain simple man, or any man else whatsoever, except he were armed with great power and authority, to go to every one in a fair or market, that should be heard swearing, or blaspheming, or scoffing, or vainly disposed. Christ would not meddle with dividing of lands, nor with giving of sentence against the adulteress, because they were matters which belonged not unto him. Neither would wise Abigail reprove her husband for his churlishness toward David, 
1. Sam. 25.  when he was in his cups, because than he was not capable of counsel nor admonition. According to which examples let us walk in all abundance of godly wisdom, and the Lord shall give a blessing, unto his glory and our comfort.  
Now let us pray.   

THE IX. SERMON.  PRO. 6.14. 
He raiseth up contentions.  
IN the former Sermon, to what ends, and by what means chiefly the man of Belial doth raise up contentions. Now it remaineth that we consider the greatness of the sin, the more to drive us out of love therewith: and next the difference between the contentions of the wicked and the contentions of the godly, because it is not simply unlawful to contend at all. 
The greatness of this sin is showed.  Now for the first, the greatness of this sin, namely, of raising up contentions, and reviving of controversies (after Belials manner) may appear two ways. First, by considering what testimony God hath given of it (or against it rather) in his word. Secondly, by viewing the scars and harms (as they say) that this beast hath done: that is, by beholding the blessings that by the means of wicked men's contentions are quite rooted up and destroyed. For the first, 
1 By the testimony of God against it. Pro. 6.16.17.18.  it is said in this present Chapter: There are 6. things which the Lord hateth, yea his soul abhorreth 7. the haughty eyes, a lying tongue, and the hands that shed innocent blood, an heart that imagineth wicked enterprises, feet that be swift in running to mischief, a false witness that speaketh lies, and him that raiseth up contentions among neighbours. Where a man may perceive by his companions that he is matched withal, what manner of beast the makebate is: for he goeth to be arraigned in the same line with the haughty & disdainful persons, with liars and murderers, with men whose dexterity is in doing of mischief, and false witnesses, such as put Christ to death, all birds of a feather, beasts of one hair, and whelps of a litter. All which the Lord saith he hateth, & abhorreth, & so doth he the contentious person: as if he should say: I do more than hate him, I do hate and abhor him. To show, that a full cup of God's wrath is tempered for such to drink of. Oh that all contentious Belials had grace to consider well of this, that he might repent: for who can bear the displeasure of a Prince, whose wrath is like unto the roaring of a lion? Much less can he sustain the fullness of the Prince's 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 over the bodies and goods of men, than who can endure the wrath of the Lord, when in all fullness and extremity it shall be powered upon him, & shall come with this note also, and sign of extreme wrath, My soul doth hate and abhor him: all which is spoken after the manner of men, for our better understanding, for otherwise and indeed, in God there be no such passions, nor motions, nor perturbations of mind as there be in men: but these speeches and the like do show what God in his everlasting counsel and justice hath from eternal decreed, and what (according to the said decree of his) his Majesty will execute against the wicked.  

The second consideration showeth the greatness of this sin of raising contention.  The second thing that showeth the greatness of this sin, is (as I said before) the consideration of those blessings and benefits whereof contention is the bane & destruction. Yea, if we consider the excellency of those benefits which by contention and her daughters are taken away, we shall see great cause why the Lord doth hate and abhor him that raiseth up contentions amongst neighbours. I say, by her & her daughters, for she is the mother of 4. daughters, whereof every one doth her part in this tragical and untimely destruction of those benefits which by them we are deprived of. 
The daughters of contention.  The daughters of wicked Contention are War, Sedition, Schism, and Brawling: and every one of these bring forth children like themselves: and whatsoever is their meat, blood is the drink that they thirst after. Contention is the mother of war, when she cometh among strangers, & goeth between nation & nation, beweene Prince & Prince. Of sedition, when she traveleth at home in her own country. Of schisms & rents in the body of Christ when she falleth in the Church, about matters of religion, whether they be of substance or of circumstance. And of brawls and unquietness, when she is entertained in families between man & wife: & neighborhoods, between one neighbour & another. wheresoever they come they are the death of 2. most noble & excellent virtues, namely, of order & of unity. Order is a disposing of all things in their right place: for the Lord who is a God of order, and not of confusion, hath set amongst men many differences, and degrees of rulers and subjects: of parents and children: of masters and servants: of husbands and wives: of old and young, according to the testimony of the Wiseman in Pro. 20.12. The Lord hath made even both these, 
Pro. 20.12.  the ear for to hear, and the eye for to see. And men's actions are not well ordered, unless they be well tempered, according to the worthiness and condition of these degrees. And that cannot be, unless it be done according to the prescript rule of the law of God, which is the head and fountain of all good order: for he that is the God of order made a law of order. Now, by contention & her imps, God's order is perverted: subjects rule, & Princes obey: parents yield to their children's affections: wives domineer over their husbands: servants bear sway against their masters: and young men despise their elders. God hath distinguished diverse members in one body: one from another, & set one above another, & placed them all in wonderful manner. The head as a tower, the eyes in the same as watchmen, the eyelids as windows for light, the mouth as a door to let in provision, the tongue as a porter to call for that which is needful, & to examine that which is doubtful, the ears as spies to hearken & to listen, the hands as servitors & soldiers, the feet as messengers and porters to carry and recarry, the teeth as grinders of nature's provision, the palate as taster, the stomach as a cookroom, wherein all things are prepared again for the benefit of nature, & the whole body so to be preserved for the benefit of the soul, who sitteth within as a Queen & commander, with a Princely company of heavenly attendants called animales virtutes, the powers of the soul: as reason, & understanding, and memory, & will, & affections: and all together serving God who made them, & doth preserve them, who redeemeth & repaireth them, to the end he may for ever glorify himself in their everlasting glorification by Christ in his heavenly kingdom. All which being beheld in that order that God hath set them in, do show the high wisdom of God: but being either wanting, or abounding, or displaced, they make a man not a man but a monster. As when one is borne without head or eyes, or ears, or hands, or feet, or is borne with two heads, & many eyes, etc. more than nature requireth, or hath his ears where his eyes should be & his feet where his hands should be, etc. In like sort God in his laws hath set down a rule & measure for every thing, which being kept doth make a seemly sight, but being broken, doth breed a confused and monstrous being, whether it be in Church or common wealth, whether in city or country, in public or in private. Now contention displaceth all, setting (as it were) the feet upward, & turning the head downward, placing the mouth where the ears should be, and the hands where the feet should be, & the ears where the eyes should be: that is he is a speaker when he should be a hearer, 
A strange yet a common monster.  he is silent when he should speak, he is an actor when he should be a beholder, a talker when he should be a doer. So that contention bringeth forth no Christians, but monsters. See you one (whether man or woman) contending to talk, when they ought to be silent and to hear others? there is a monster: for than is their mouth where their ears should be. See you a Minister silent, when he should preach? there is a monster in the Church, for his ears are where his tongue should be. See you a Magistrate ruled by his officers, who should but see out of him? he hold a monster in the commonwealth: for then are the eyes become head, and all this is a monstrous perverting of God's order, and is then commonly to be seen, when wicked contentions have been raised up against the truth.  

Contention destroyeth unity.  As contentious Belial is the bane of good order, so also is he the destruction of godly unity, love and concord. For whereas God's order is perverted & overturned, whether in nature or in grace, the minds of Christians cannot choose but be distracted & estranged one from another: which is as deformed a spectacle, as to see the members of a man's body displaced, or torn in pieces. When S. Luke would set out the fellowship of the Christians in the time of the primitive Church, he saith: They had all one mind, and one heart. To show that where diverse (but especially contrary) minds are, there can be no society, except it be such society as is amongst married persons, when the one is a Papist and the other a Protestant: they are tied together indeed, but it is like Sampsons' foxes, tail to tail, every one looking a contrary way, striving (with firebrands at their tails) to be parted one from another: and therefore they strive to be asunder, because of the fire that is kindled betweeee them, and threateneth to consume them. 
Phil. 2.2.  Therefore the Apostle saith: Fulfil my joy, that ye be like minded, having the same love, being of one accord, and of one judgement, that nothing be done of contention or vain glory, but that in meekness of mind, every man think better of another than himself. To show, that if any thing be done of contention and vain glory (two miserable companions) we shall both grieve the godly, especially our teachers, and also deprive ourselves of peace, and comfortable society.  

What true unity is.  But now it may be demanded: what is Christian unity? Surely, it standeth not in joining ourselves together at a table, to eat, and drink, and laugh: it standeth not in gaming and holding together (as many do) in sin and vanity: nor in a quiet suffering of men to do as they list, without controlment by the Magistrate, and the Minister, or by others that be in office: nor in partaking against the truth, and well affected men in religion: nor in scoffing and deriding (among scorners) honest poor men which fear God (as now adays such kind of fellowship is counted good fellowship and unity:) for that is conspiracy rather than unity. But true godly unity consisteth in cleaving fast unto him, who above all things is one, and unity itself, and that is God, in whom is a Trinity of persons in unity of substance, without whose worship and fear there can be no fear. Therefore said jehu well, when jehoram asked him if he came peaceably▪ 
2. Kin. 9.22.  What peace can that be, so long as the witchcrafts and whoredoms of thy mother jezabel are yet great and many? To show, that where sin reigneth, there is no peace to be looked for: neither must God's children be in league with such as live desperately in all wickedness without the fear of God. When Elijah cleared himself, and proved Achab to be the man that troubled Israel, he used this reason: 
1. Ki. 18.18.  for, thou hast forsaken the Lord, and his commandment. Thou hast forsaken the Lord, Achab: there is unity gone; and his commandment, there is order gone. To show, that they which forsake the Lord and his laws, are the only enemies to unity and order, and disturbers of the peace of God's people. Therefore true Christian unity is called the unity of the Spirit. Ephes. 4.3. 
Eph. 4.3.  To show that we must (more than need must) have no fellowship with any, but with such as are at unity with the truth, for the Spirit is a spirit of truth.  
Now see what an excellent thing Christian unity is: 
The excellency of Christi●n unity.  the name of peace is sweet (saith a learned man:) if the name of it be sweet, how much more is the thing itself full of sweetness? as in regard of itself and it own nature, so chiefly in regard of the sweet fruits and effects thereof is it most sweet and pleasant. For, where right Christian unity and peace is, there is a comfortable communion of Saints, as we read to have been in the Primitive Church, they met often, and rejoiced much. Now what an odious thing is that which depriveth Christians of such a blessing, and blessed means of fellowship and great joy? It is called the band of perfection, Col. 3.14. 
Col. 3.14.  To show that a man is but a loose Christian without it, and may easily lose, the graces of the Spirit, that is not bound together with this band. And in another place, it is said, put on love: to show, that a Christian is in a manner but naked, and uncomely without it, like a man without his upper garment. It is like the fruitful ground, wherein small things will thrive well. 
Psal. 133.  David speaketh of it as of a thing rather to be admired then to be described. It is like a precious ointment that filleth all the house with a sweet smell, yea with a savour of life, where it is powered out. It is as the beam in the wall, as the foundation of the house, as the sinews in the body, and as the Sun in the firmament, both profitable and comfortable with his light and his heat. It maketh that strong which was weak: that sweet which was bitter: that strait which was crooked: and that great which was small. It is a large covering and a comely rob, that covereth the multitude of offences.  
Now, he that raiseth up contentions doth but awaken and rouse up a cruel Lioness with her whelps, to tear all these blessings in pieces. He teareth in pieces his brother's best garment, the Church's best garment, the common wealth's best garment, and layeth all naked to the scorn and laughter of Cham & his cursed brood. He pulleth the sinews of the body in sunder, to the intolerable pain & torment of all the members. He plucketh the beams out of the building, and undermineth the foundation of Christians joy. He maketh their fruitful ground to become barren: he spilleth the sweet ointment, and filleth the place where he cometh with a pistiferous air. They are the worst people that live, for they are scorners. David maketh three degrees of sinners in the 1. Psal. 
Psal. 1.1. Pro. 22.10.  and every one is worse than other: & the last be scorners. Therefore Solomon saith, Cast out the scorner, and strife shall go out, so contention and reproach shall cease. Showing by his manner of speech, that there is no more respect to be had unto a contentious scorner, or a scornful contend, then to dung which is to be cast out of the doors upon the dunghill. Therefore woe be to him that raiseth up contentions between Prince and Prince, as the Pope doth: between the Church and her governors, as the Popish do: between Pastor and people, as Atheists do: between man and wife, as makebates do: between neighbour and neighborr, as talebearers do: between plaintiff and defendant, 
The makebates annoy themselves.  as busy bodies and pettifogger's do. Woe be unto them (I say) for as they take away the foresaid blessings from others, so also from themselves: they cannot make other to fall, but they must fall themselves: He that diggeth a pit (saith Solomon) shall fall into it, and he that rolleth up a stone, 
Pro. 26.27.  it shall return unto him. He that loveth to break hedges, a Serpent shall bite him. He that pulleth the beam out of the wall, pulleth the house upon his own head. He that wisheth this Sun out of the world, wisheth but a dark and uncomfortable being to himself. The contentions of the wicked are like the fight between the dragon and the Elephant. The Dragon, he windeth about the Elephant's legs, and stingeth his belly, but with the fall of the Elephant he is killed himself. According to this is that which jeremy speaketh in the person of God: Do they provoke me to anger (saith the Lord) and not themselves to confusion of faces? 
jer. 7.19.  Thus was it with Corah and his contentious company, they contended with Moses & Aron to their own confusion. Thus was it with Absalon, and Seba the son of Bichri, who troubled David somewhat, 
Pro. 24.21. Gal. 5.22.  and themselves more. Therefore are we forbidden to meddle or to have any thing to do with the seditious Pr. 24.21. And S. Paul wisheth that they which trouble the Church of God were even cut off. 
4 The difference between the contentions of the wicked and of the godly.  And so much of the greatness of this sin of raising of contention, whereby both order and unity are taken away.  
Now let us see whether it be simply unlawful to contend or no: & if it be not, then let us see the difference between the contentions of the wicked, and the contentions of the godly, and what rules are best to be followed in our contendings, and controversies: that they may tend to God's glory, & the maintaining of God's order & his Churches good. A needful question surely this is: for, when the wicked would make Christ & his servants very odious unto the world, they would accuse them of sedition & contention. And Paul is accused by Tertullus to be not only a mover of sedition among the jews, but even therefore calleth him also a pestilent fellow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea the plague itself, as the Greek word signifieth. Act 24.5. In like manner are the faithful Ministers of Christ still used, the world continually charging us (though unjustly) to be busy bodies, troublesome fellows, enemies to Caesar, sowers of discord, etc. And by no means would they have us to deal against sin, but to preach plausible doctrine, foolishly & childishly abusing the saying of S. Paul to Timothy: 
2. Tim. 2.24.  The man of God must not strive, but be meek and gentle, etc. But we are to know that to contend is not simply evil, 
jer. 15.  for the Prophet jeremy saith that he was borne to contend with the whole world: and because he was so accounted, it grieved him, for he cried out in this sort, Woe be unto me my mother, that I was borne a contentious man, etc. The kingdom of heaven (saith Christ) is not gotten but by striving, yea and by violent striving too, and we are commanded to strive to enter in at the strait gate, Luke. 13.24. 
Luk. 13.24.  God is said himself to contend with man, whom he made, Gen. 6.3. 
Gen. 6.3. Psal. 95.10.  My spirit shall not always strive with flesh And of the Israelites he saith: Forty years have I contended with this generation. 
Apo. 12.7. 1. Cor. 9.24.  And S. john saith that Michael (meaning Christ) had battle with the dragon. And the Apostle Paul saith: So run, that ye may obtain. So that if we contend against the sins of the world as jeremy did, & against the devil as our Captain Christ jesus did, & to outrun one another in goodness as the Corinthians did, and as we all should do, than our contending is commendable: but so doth not the man of Belial, for he is threatened to be destroyed, because like a makebate he raiseth up contentions (as hath been fully declared before:) to show that his contending is nought & intolerable. Cain & Abel did both sacrifice, yet not both accepted, because they did not sacrifice both with a like affection. So the godly, & the wicked do both contend, yet not both in like manner. The difference standeth in matter & manner, which (being well considered) will put an end to this controversy, and show who be troublers of Israel: this will clearly appear in the example of Achab & Elijah, the one a king the other a Prophet. 2. Ki. 18.18. Achab saith that Elijah troubled Israel (this was when they wanted rain in Israel, and when Elijah stood against the Priests of Baal.) Elijah again telleth the king that he and his father's house are they that troubled Israel. But what is it to trouble Israel? let us see: 
What it is to trouble.  surely it is a borrowed speech: for, to trouble, is nothing else but to mingle and confound together good and bad, vile & precious, corrupt & pure. 
Simile.  As we see in a vessel, where liquor is of diverse parts and qualities, some thick, some thin, the liquid & refined standeth above, most clear: the dregs & gross substance go down to the bottom, & there lie pressed down: shake the vessel, and the dregs rise up, & all is said to be troubled, that it is hard in that mixture to see which is the one & which is the other. Even so is it in the Church of God, & commonwealth of Israel: when superstition and impiety are advanced, which like muddy & dirty dregs should be kept down: & on the contrary, pure religion and piety, which (like sweet wholesome wine) should be kept aloft, and preserved from mixture, is put down, & mingled with superstition & human traditions that be contrary to the word, than all things are said to be troubled, and out of order. Now, when things fall out thus, there is great difference between the affection & judgement of the wicked and of the godly. The wicked think things to be then at best stay, when they with their superstitions & impieties may prevail: but the godly (having judgement) are of a contrary mind, knowing for certain by the wisdom of God's word, that men are then in greatest danger, 
When men are in greatest danger.  when the wicked think that they are in greatest peace & safety. And then do they that fear God, hold things to be well ordered & in peaceable state, where justice & holiness are preferred, & iniquity & profaneness cast out, as they deserve. And to these ends both contend: 
Achab and Elijah contend.  Achab chargeth Elijah to be a troubler & disturber of the Church & common wealth, & standeth stoutly to prove both: for, as touching religion, nothing was more acceptable unto that corrupt king (who had sold himself to work wickedness) than the advancement of idolatry, & with might & main to maintain the same. Elijah on the other side, endeavoured nothing so much as to draw the people from idolatry, & to set up the true & pure worship of the true God: 
Who troubled Israel.  therefore Achab said that Elijah troubled Israel. And as for the civil state, that was also troubled, because the king would enjoy his kingdom, with the commodities of this life, & ruffle it out in all wealth & abundance, which was much abated for want of rain in the 3. years of famine: therefore the kingdom of Israel was troubled, both as touching religion, & also civil government: & this is the substance of Achabs' quarrel against Elijah. But now mark how the Prophet behaveth and acquitteth himself against the king. 
How Elijah behaved himself before the king.  He admitteth nothing unworthy a Prophet & messenger of God: he dealt constantly, & defended his ministry courageously. He did not cast down himself at the king's feet: he did not crave pardon for that which he had done: he did not promise to amend if in any thing he had displeased the king. Not for that he was proud & arrogant, but because he perceived the king's accusation directly to impeach the credit of God's word, as if the trouble that he complained of, grew from that, & nothing else. Therefore, thou troublest Israel (saith the Apostle) not I, but thou and thy father's house: for thou hast taken away the true worship of God, & drawest the people to Baal a filthy idol, by which means thou provokest the Lord against the land: but as for me, I recall them unto the God of my fathers, & stand for the laws of God given in mount Sinai. Therefore I am not he that troubleth the land: the controversy is raised by thyself, for thou contendest with God and his word, which I stand for.  
In like sort may we also answer all Papists and Atheists, 
How to answer Papists and Atheists when they call the professors of the Gospel troublesome fellows.  when they call us troublesome fellows. We stand for the true worship of jesus Christ, and the glory of God: we receive the holy Scriptures as containing all things necessary to salvation, so do not they: we use the Sacraments, not in part, but in whole, so do not they: not with any Popish elevations, or superstitious adoration or kneeling to the Sacrament, as they do: we will not worship idols, or the creature for the Creator, as they do: therefore not we, but they are contentious disturbers of the Church of God. Happy is that Church and common wealth, which is governed by the word of God: then unhappy are those that follow the inventions of men, & reject the commandments of God. It was a strong argument that Elijah used, wherewith he broke the king's heart, and made him to yield. And in other places of the Scripture also is this word (troubling) used in that same sense: as in josh. 7.25. 
josh. 7.  Achan troubled Israel, because he did (contrary to God's commandment) take unto himself (by stealth also) things excommunicate and accursed. 
Gen. 34.  Simeon and Levi also are said to trouble jacob their father, because treacherously they slew the Sechemires, Gen. 34 29. 
Gal. 1.6.  I marvel (saith S. Paul) that you are so soon turned away unto another Gospel: which indeed is not another Gospel, but some among you trouble you, and intent to pervert the Gospel of Christ. All which places do show that they are the troublers of God's Church, which violate Gods commandments, which adulterate his worship, which deal falsely with his covenant, which hinder the course of the Gospel, and labour to draw away men from the love of the truth.  
Thus than we see, that all are not to be condemned, which have contended, for that in every contention there are two parts each contrary to other: and if the cause of the one be good, the other must needs be bad. They that defend Gods right, or the Churches right, or their own right, are not to be called contentious persons, but defendants. And they that complain of wrong offered to God, or to his Church, or to the common wealth, or to themselves, are not contentious persons, but plaintives, as they are termed in law.  

Peter Mart. loc. come.  But because the Magistrate (as Peter Martyr saith) is Lex animata, a living law, and representeth the person of God, therefore he is to be received, & obeyed without contending, or resisting, so long as he commandeth and ruleth by the word of God, 
How the magistrate is to be obeyed.  or by honest and civil decrees, not repugnant to the word of God: and in things indifferent also he is to be obeyed, although to some they may seem grievous: even as servants must obey & seek to please not only their courteous and gentle masters, but also those that are froward and hard to please. But if he shall command any thing against the word of God, he is not to be obeyed, for the Apostle saith: 
Act. 4.19.  It is better to obey God then man. And as we ought not in such cases to obey him, so neither ought we to rebel against him, but meekly to submit our selves unto such penalties and punishments as he by his laws shall inflict upon us. Or if he shall give bad example in his own person, or suffer evil to go unpunished, we may (having a lawful calling thereunto) and ought, to reprove him for it, or rather to admonish him as a father, 
Nehe 13.17.  as Paul teacheth. Neither can we be justly condemned for contentious Belials, if in such cases we do lawfully contend against him. Nay more, as impiety must not be obeyed, so it must be reproved, with all zeal and earnestness of afaffection (so much as lieth in us) by the examples of Christ, john Baptist, the rest of the Prophets and Apostles, who cannot (without great impiety) be counted raisers of contention, but sowers of peace, and unity, by contending for the truth. Moses and Aron troubled Pharaoh, when they told him of his wicked detaining the Israelites. josiah, Hezekiah and Asa, good Kings troubled the idolaters, when they suppressed their groves, their images, and their hill Altars. Daniel and his fellows troubled Nabuchadnezzar when they told him that they would not fall down before his image that he had caused to be set up to be worshipped. So Michaiah troubled Achab, when he told him that he should not return in peace, if he went to war against Ramoth Gilead. So john Baptist troubled Herod when he told him that it was not lawful for him to keep his brother's wife: and all these were (in their time) counted troublesome, 
Who are now adays accounted troublesome.  seditious and contentious persons. And so are they (in our time also) counted, who reprove the abuses and disorders of Prince's Courts, the negligence of Bishops, and the corruptions of their Ecclesiastical Courts, the covetousness of corrupt patrons, and non-residents, the ignorance of idol shepherds, the laziness & idleness of others that have knowledge, the cruelty of Landlords, the biting of usurers, the vanity of gentlemen, the bribery of officers, the profanation of the Sabbath, and such like: but what then? He that hath not yet learned, that all men as they are affected, will give their verdict, hath learned nothing: and he that hath not learned with the forenamed constant soldiers of jesus Christ to go through honour and dishonour, through good report and bad report for the truth's sake: 2. Cor. 6.8. hath learned but a little. 
2. Cor. 6.8. Tit. 1.9.  The Minister of Christ must not only teach sound doctrine (saith S. Paul) Tit. 1.9. but also maintain the same against gainsayer: to show, that one cause why the Lord will suffer his truth to be gainsaid, is to try how his servants will defend it: 
1. Cor. 11.19  And there must be heresies (saith the same Apostle) that the approved may be known. The heresy we know is of Satan, and a work of the flesh: 
Gal. 5.20.  Gal. 5.20. but the good that cometh thereof is of God, who doth still bring good out of evil, as he did light out of darkness. Goe 1.9. 
Gen. 1.9.  The flint & the steel are violently stricken the one against the other, yet without this violence there will no fire come: they both wear one another, yet the benefit of light doth recompense the loss of them both. There was a striving between jacob and Esau in their mother's belly, which could not choose but be painful to their mother, yet without this striving they could not be born, and the birth of the one (being the Lords beloved) was sufficient cause of joy to his mother, 
The truth cannot come forth without striving.  though the other had perished in the birth. The Church militant also is our spiritual mother, in whose body while we live, there is and will be a strife that the truth may come forth. It is painful no doubt to the members of the body for a time: yet the birth of truth, the daughter of time, will make a joyful recompense for all our sufferings. For a woman in travel forgetteth all her former sorrows (saith Christ) for joy that a man child is borne into the world joh. 16.21. 
joh. 16.21.  And shall not the spouse of Christ forget all her pain, for joy that a child of God is borne unto the kingdom of heaven? For this cause is the Church militant compared to a woman traveling in birth, 
Apo. 12.2.  and pained ready to be delivered. Revel 12.2. To show, how every true Christian should labour, first to beget Christ in others. Secondly, to conceive him in himself. Thirdly, to bring him forth, though with much pain and strife in the flesh. And lastly, to bring him up, and to maintain the truth to the glory of God. And great reason: for shall we beget children, and not unto God? 
Gen. 29.32.  Nay rather, say as Leah said, Goe 29.32. Give me children, and my husband will love me: so, give me knowledge, and judgement, and truth, and zeal, and faith, and love, and repentance, and patience, and humility, and sincerity, the fruits of the spirit, and Christ will love me: and count it a shame to be barren in the graces of the Spirit: as women in old time counted it a reproach unto them to be barren in child bearing. Amongst many other things which the Lord took grievously against his people the jews, this was one: There was no courage for the truth: but for lies, they have bend their tongues like a bow. jer. 9.3. 
jer. 9.3.  So we have courage also for every thing, saving for the truth. Now to make our dull beast go more lively, the Lord hath left us two spurs to prick him forward. 
Two spurs.  In one place he telleth us, that because we are neither hot nor cold, he will spew us out of his mouth. 
Apo. 3.15.  Revel. 3.15. there is one. In another place he saith: that the fearful shall have their part in the burning lake with the dinel and his Angels: there is another. Let us think of these, and mend our pace: always provided that we have with us, for a comfortable preservative in all our conflicts, and for a foveraign restorative in all our faintings, that caveat which Christ hath left us in his Gospel: 
A preservative.  Whosoever will save his life, shall lose it: there is the preservative: and whosoever shall lose his life for my sake shall find it, there is our restorative. 
A restorative.  I speak not any thing to animate such tempestuous spirits, that cannot fish but in troubled waters, (and that for frogs too) but to allay the bitterness of offence, if our waters be troubled by others, while we fish for men. And thus we see how the matter that is contended for, putteth a great difference between the wicked and the godly, and showeth who are to be counted contentious persons, and who not though they do contend.  

The manner of contending is to be respected.  As there is difference in regard of the matter or subject of their contentions, so also in regard of the manner of striving, there is great difference. As jehu was known to be jehu by the manner of his marching: so the children of God are known from the men of Belial by the manner of their contending. The manner of doing a thing ought always to be respected: for oftentimes it either maketh or marreth the matter. A good matter handled after an ill manner is made evil: and a bad matter handled after a good manner seemeth to be good. Wicked Achab in his counterfeit repentance seemeth a good convert: and Peter with his presumptuous adventuring upon his own strength, had almost marred a good profession. 
Act. 24.  Tertullus with an eloquent Oration clad in colours of modesty, humility, and impudent audacity, seemeth to have a good cause against Paul, when Paul by calling the high Priest a whited wall in his own revenge, made more matter against himself, and was driven to plead ignorance in his own defence. The wicked are wise to do evil, and in their contentious proceedings do use great art and skill, to the great advantage and gracing of an evil cause. And the godly are oftentimes overtaken in their innocent simplicity, and through extremity of untempered zeal, do give themselves the foil. The children of this world (saith Christ) are wiser in their kind than the children of light: to show, that Christians are foiled more for want of godly wisdom than any thing else. Therefore Christ doth bid us to be wise as serpents, and innocent as doves: as if he would assign us the dove and the serpent to give in a Christian man's Arms, 
The arms of a Christian.  to teach us wisdom & innocency: & surely they are the fittest arms for a Christian that can be. And these two virtues of wisdom and innocency are two of the fittest and most necessary attendants that a man can have to wait upon the other graces of the Spirit, and to grace his profession withal. For, so long as they serve him, he shall be sure to do every man right, and himself no harm. 
The wisdom of the serpent.  The serpent will bear many blows on his back, to save his head which may teach Christians, not to venture their head (as it were) in revenge of every blow: as many do, that for every trifle will vow to spend their stock and substance: that will venture their credit, & weary all their friends, to satisfy their own minds and peevish affections. 
4. Things noted in the dove.  In the dove we may observe four things. First meekness, and that appeareth in her going: for though in flight she be swifter than other birds, yet in her going she showeth great meekness. 
1 Meekness  Secondly, harmlessness, 
2 Harmlessness.  or innocency: for she is so far from ravening and spoil, that Christ maketh her a pattern of innocency. Thirdly, jealousy: 
3 jealousy.  for none is more jealous over her mate and young ones: which may teach us to be jealous over the glory of our spouse, and his graces in us. Fourthly, mourning: 
4 Mourning.  therefore Hezechiah said that in his sickness he mourned like a dove: 
Esa. 38.  so should we, (for we have cause) still to be mourning for the decay of God's graces in us, and grieved at the wounds which sin doth give us. This mourning and sorrowing for our own sins, and also for the sins of others, which lie not in our power to reform, is so necessary, that it is made a mark of God's people, in Ezech. 9.4. Set a mark upon the foreheads of those that mourn for all the abominations that are done in the midst of jerusalem. Thus than Christians being armed, clothed & prepared let them go on in God's name to the battle, & contend with the uncircumcised Giants of the world: but let their wisdom be like the wisdom of the serpent: let them still have a special regard to their head Christ, & a special care to defend him in his church: & let their innocency be like the innocency of the dove, which is covered over (as it were with silver feathers) with meekness, and lowliness, harmlessness, godly jealousy, and continual mourning for their own wants, & the faults of others which they cannot reform. And thus much in general for the manner of contending amongst the godly, wherein they differ from the wicked, who care not for Christ, because he is none of their head: 
1. King. 3.  like the harlot that cared not if the child were cut in pieces, because it was none of hers: whose meekness is haughtiness & stern fierceness, bitter cruelty and cruel bitterness: whose innocenty is spoil and oppression, whose jealousy is only over their own glory, & whose mourning for sin, is rejoicing in their own sin, and in the fall of others.  

Special rules to contend by  Now seeing as we be come thus far, it were not amiss to set down some rules in more particular manner, to guide poor simple Christians in their zealous and earnest contendings and strive: in following whereof they may have comfort to their own consciences: and others may glorify God for their wise and godly carriage of themselves, to the advantage of the truth, and the disadvantage of their adversaries. To which end we are to know, that every one that contendeth justly, standeth either for God's matters, or for men's causes. In striving about God's matters, it were good to observe these rules following: (not that I would bind any man to these: but let every man as God giveth him experience, impart his godly advice and counsel for the good of others.) In God's matters, 
1 In God's matters.  if the controversy be in public meetings before many, look to thy calling: if it be in private between thee and a few, look also upon what occasion it groweth, and whether it be offered by thyself or by others: if by thyself, (especially before thy betters) look how thou fall into it, and use great modesty (craving both leave to speak, and attention to be heard) with submission of thy judgement unto men of judgement, patiently hearing them also with whom thou contendest, as well as thou art desirous to be heard thyself: and especially use some words of preparation, to draw the minds of the hearers to a reverent regard of that thou sayest: left it be otherwise a profane contention: and do not as many do, who amidst their cups, (when men are earnestly employed in other pleasant and witty discourses) chop in of a sudden with some great question of Divinity, using no mean at all to divert and turn the hearer's minds from that vein of mirth whereunto they are settled, unto a matter of more gravity and majesty, which requireth sober and advised attention. If the controversy be occasioned by others, then mark by whom it is raised, and to what end: if by profane persons, only to cavil and snare thee, than reproof or silence is the best answer; according to the counsel of Solomon: 
Pro. 6.4.  Answer not a fool in his folly, left thou be like him: and yet answer to his folly: that is, as his folly deserveth: lest he be wise in his own conceit. If the question ariseth by those that ate sober & godly: then follow S. james his rule: 
jam. 1.19.  Be swift to hear and slow to speak: that is, put not forth thyself, (as the manner of many is:) but let others first speak, and be thou required to speak before thou speakest. By this means also thou shalt the better be able to speak to purpose, and with mor ease to go through with the matters: like him that followeth another when the ice is broken before him. It is good also to look unto thy ability, and not to meddle with a matter that is too high for thee: as many do, (because they would have men know that they can say somewhat) when indeed they do but bewray their gross ignorance and pride. This is David's counsel in his own practice: 
Psal. 131.1.  Lord, (saith he) I am not high minded, I do not exercise myself in matters that are too high for me. Then observe order, and avoid confusion: that is, speak in thy turn, and let not many speak together. Take for example the Apostles, who (being assembled in a Council at jerusalem about the matter of circumcision, & other points of Christian religion) spoke one after another: 
Act. 15.7.12 etc.  First, Peter spoke, and then all the multitude kept silence, and then after him Barnabas spoke, and after Barnabas, james, and all others kept silence. In the next place, look to the right end of thy contending: and that is fourfold. First, God's glory. Secondly, truths victory to the suppressing of error. Thirdly, thine own comfort and instruction. Fourthly, the edification of others. To this end avoid all brawling and bitterness, with vainglory and ostentation: and let all things be done in love. Lastly, if you cannot agree, submit yourselves to the judgement of some learned men, thy Pastor if he be in place, and of ability to judge, or to some other Preacher with him, 
1. Cor. 14.29  or without him if he be not in place: Let the Prophets speak two or three, (saith Paul) and let others judge, and the spirits of the Prophets shall be subject to the Prophets. If the spirits of the Prophets, (that is the Ministers of the word) must be subject to the Prophets, then much more in matters of controversy must the spirits of those which are no Prophets be subject to the learned.  
In defending our own causes, 
2 What to do in our own causes, etc.  or in pleading the causes of other men: First, let us be sure that the cause be good, then may we with less offence contend about the same, if we have good calling, and just occasion, with fit opportunity (as hath been showed before:) For many complain, & contend which have done the wrong: these are like dogs, which first bite and then cry: or like thieves which pursue true men: and may be compared to the harlot, who (having killed her own child) contended with her bedfellow about the death thereof, 
1. King. 3.  as though that she had been the death of it. Secondly, if thy cause be good and just: first, offer peace and agreement, according to the law of war: if it be refused, seek still, and with a mind still of embracing peace: yea suffer much, and put up much wrong. Thirdly, avoid all occasions of contention, (as much as lieth in thee by all possible means) with great ones: and chiefly take heed, (if thou be a mean person) of having too much familiarity with three sorts of men. First, thy superiors, especially whose hearts are not sure and upright towards thee: 
Pro. 23.6.  Eat not the bread of him that hath an evil eye, (saith Solomon) for as though he meant it, so will he say unto thee, eat, eat, when his heart is not with thee: Surely thou shalt vomit up thy morsels, and lose all thy sweet words. And the poor (saith he) speak with prayers, 
Pro. 18.23.  but the rich answer roughly. And the rich bear rule, much more when the poor are beholding unto than: if they borrow, they must be servants unto them. 
An Emblem of two pots.  Remember an Emblem or Parable of the two pots swimming both in one stream: the one of brass, the other of earth: the brass pot offereth great kindness to the earthen pot, and saith: come swim close by me, let us go arm in arm, so shall we the better stand against the stream: the earthen pot wisely answered: Not so, for if we two chance to hit one against another, (as very like we shall if we be so near) than my part is like to be the worse, for I shall be broken when thou art whole: therefore either like unto like, or else keep asunder. Secondly, take heed of such as use to speak fair, and carry hatred in their hearts: 
Pro. 26.24.25.  For (saith Solomon) he that hateth, counterfeiteth with his lips, but in his heart he layeth up deceit: though he speak favourably, believe him not: for there are seven abominations in his heart: that is, many abominations. Thirdly, avoid as much as thou canst furious angry men: Make no friendship with the angry man, 
Pro. 22.24.25.  (saith Solomon) neither go thou with the furious man: (that is, have as little to do with him as thou canst,) lest thou learn his ways, and receive destruction to thy soul. Lastly, if thou be wise, and regardest thy own credit and quiet, contend not with fools and scorners: that is, with wilful persons, who will conceive no reason: 
Pro. 26.9.  For if a wise man contend with a foolish man (saith Solomon) whether he be angry or laugh, there is no rest. Many other rules besides these may the wise hearted Christian prescribe both unto himself and also to others, which by diligent reading, or conference, or experience will daily appear good unto him: all which as he doth gather them, he may (if he please) add unto these. And so much shall for this time suffice, to show the difference between the wicked and the godly in their manner of contending. Happy are ye if ye contend always: and (as the Apostle saith) be earnest in good matters: for that is good: and contend in a good manner, for than shall ye overcome with credit and comfort, and not be overcome with grief and shame.  
Now let us pray.   

THE X. SERMON.  PROV. 6.15. 
Therefore shall his destruction come speedily, he shall be destroyed suddenly, without recovery.  
THe description of the man of Belial is passed: now followeth his judgement: and that is destruction, speedy, sudden, and irrecoverable. And now he standeth like a thief at the bar, who when he hath heard his inditement, and is found guilty, must then hear the sentence of the judge according to his desert. As the malefactor goeth from the bar to the gibbet, so the wicked goeth from his wickedness to destruction. This is now the tail of sin which cometh last, but not without a deadly sting. Sin is like the Bee, 
Sin like a Bee.  that hath both honey which is pleasant, and a sting which is more dangerous than the honey is profitable: and whosoever will be so foolish and venturous, as to nourish this Bee in his bosom for love of the honey, shall surely be wounded with the sting, more than the other shall heal again. And therefore the pleasures of sin are called pleasures for a season: Heb. 11.25. not pleasures for ever: 
Heb. 11.25.  because in the end they leave a sting of conscience behind them, which turn all the former pleasure into loathsomeness and pain: as it did to the rich and delicate glutton in the Gosdell. 
Luk. 16.25.  Luk. 16.25. and as it was once said to him being in hell, so shall it one day be said to all the wicked: Remember o ye wicked & ungodly, ye lawless & vain persons, that you in your life time received your pleasures, & the godly (because they were contrary unto you) received pains, therefore now are they comforted, & you tormented. Thus we see how judgement and vengeance cometh in to the wicked like a deep reckoning after the feast, to such fools as have called in for more than they are either able or willing to pay. This reckoning cometh last, but it troubleth their thoughts, more than all that went before did comfort them. 
Pro. 5.3. &  Such a reckoning Solomon speaketh of in Prou. 5.3. etc. The lips of a harlot (saith he) drop as a honey comb, and her mouth is more soft than oil, but the end of her is bitter as wormwood, and sharp as a two edged sword: her feet go down to death, and her steps take hold of hell. Keep thy way therefore far from her, and come not near the door of her house, lest thou give thy honour unto others, and they years unto the cruel: left the stranger be filled with thy strength, and thy labours be in the house of a stranger, and thou mourn at thy end, when thou hast consumed thy flesh and thy body, etc. Such a reckoning doth David bring in for the wicked in Psalm. 73. 
Psal. 73.5. etc.  They are not in trouble as other men, neither are they plagued with other men. Therefore pride is as a chain unto them, and cruelty covereth them as a garment. Their eyes stand out with fatness, they have more than heart can wish: they are licentious and speak wickedly of their oppression: they talk presumptuously. They set their mouth against heaven, and their tongue walketh through the earth: and they say, how doth God know it? or is there knowledge in the most high? Lo, these are the wicked, yet prosper they always, and increase in riches. Here is their feast past, now cometh in the reckoning: vers. 18. Surely thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and horribly consumed? As a dream when one awaketh, o Lord, when thou raisest us up, thou shalt make their image despised. In the like sort doth job bring them in: 
job. 21.8.9. & ●▪  The wicked grow in wealth (saith job) their seed is established in their sight with them, and their generation before their eyes: their houses are peaceable without fear, and the rod of God is not upon them. Their bullock gendereth and faileth not, their cow calueth, and casteth not her calf. They send forth their children like sheep, and their sons dance, they take their tabret and harp, and rejoice in the sound of the organs: they spend their days in wealth. There is one banquet past, now cometh in the reckoning, and that is this: Suddenly they go down to the grave. Then to it again they go which are left behind and, They say unto God, depart from us, for we desire not the knowledge of thy ways. Who is the Almighty that we should serve him? and what profit should we have if we should pray unto him? Now followeth their judgement. Often shall the candle of the wicked be put out, and God shall divide their lives in his wrath: they shall be as stubble before the wind, and as chaff that the storm carrieth away. God will lay up the sorrow of the father for his children: when he rewardeth him, he shall know it: his eyes shall see his destruction, and he shall drink of the wrath of the Almighty. Oh that the wicked (the devils guests) did or could consider this. Oh that we saw sin in that shape coming toward us, that we see him in, when he goeth from us; then would we as much loath it, as before we loved it: for all sin is in the end both loathsome and wearisome. Therefore the ungodly being in hell, do cry out of their folly, and say, how have we wearied ourselves in the ways of wickedness? And to the same agreeth the Prophet Esay: There is no peace to the wicked, 
Esa. 57  saith God, but they are as the raging sea. that always casteth up mire and dirt: to show us, that if we would find rest, we must not enter into the ways of wicked men, for there is no rest in their ways. 
Pro. 14.13.  And the wise man saith, That to the wicked there is sorrow even in laughter: to show, that the mirth of wicked men is but from the teeth outward. The Apostle Paul (to show the fruit of sin) asketh this question: 
Rom. 6.  What fruit (saith he) have you of those things whereof ye are now, ashamed? To show, that the best fruit that sin bringeth forth is shame and confusion: as Adam was not ashamed, until he had transgressed; so is it still with all Adam's posterity.  
And here in my text, it is said, that the wicked shall be destroyed. As a thing that is altogether unprofitable, & much hurtful amongst men, is destroyed, that is, is either rooted up, or burned with fire, or cast into the river, or thrown out into the high way for men and beasts to tread upon, or carried out into the fields for the fowls of the air to devour, or buried in dunghills and ditches: so shall the wicked be destroyed and come to nought, and the remembrance of them shall perish from the earth. 
Why the wicked shall be destroyed.  And good reason; for, to what purpose should the unfruitful tree stand? to do nothing but cumber the ground? To what use serveth unsavoury salt, but for the dunghill? When the brazen serpent maketh men to fall from God, what must be done withal, but break it in pieces? Now, who more unfruitful than the wicked? therefore when their appointed time is come, they must no longer trouble and cumber the Lords orchard, nor hinder the common wealth of God's Israel. What more unsavoury than ungodliness? or who more unprofitable than the ungodly? Therefore, where should their place be but upon the dunghill? Who cause others to fall from God, but wicked serpents, or serpentine wicked men, with brazen faces, and iron necks, (as the prophet speaketh:) therefore God must needs break them in pieces, like a potter's vessels, and make them like Nebustan, yea, he shall bruise them with a rod of iron: by which we may see what account God maketh of the wicked, which are lawless, & obstinate, and how little cause there is why the godly should either esteem of them, or stand in awe of them.  
Therefore they are compared to things of most light account in the word of God▪ 
Psalm. 1.  They shall be as chaff (saith David) yea, as the lightest or unprofitablest chaff, which the wind driveth away from the face of the earth. 
Psal. 119.  The Lord shall tread them under his feet (saith he in another place. 
Mal. 4.1. ) They shall be as stubble (saith Malachi) & the fire of the wrath of the Lord of hosts shall consume them. All which places do show, that as much reckoning is to be made of chaff, of dirt, of dross, and of stubble, as of a wicked man that is lawless in his own affections. Whatsoever their estate and degree be, 
No respect of persons with God  all is one to the Lord; be they poor or rich, there is no respect of persons with God: if men be rich or worshipful or noble, or beautiful, or strong, or witty, or learned: if they be wicked and profane, like Belial, they are but rich chaff, worshipful dross, noble dirt, strong stubble, beautiful dung: like jezabel, who after she had painted her face, was thrown out of the windows for dog's meat; and what the dogs left, was dung for the earth. Shall jezabel escape or be favoured, because she is a Queen, and fair without? No, she shall be more cruelly destroyed, and devoured of dogs, because she was of cruel and dogged conditions towards the servants of Gods. Shall Achab escape the bitterness of death, because he is a King? Nay, but as his sword hath made many women childless in Israel: so shall his mother be made childless, & he shall be hewn in pieces like an ox in the shambles. If Herod will so far forget himself, as to take unto him the glory that is due to God; even Herod shall be destroyed of louse. If Nabuchadnezzar will take no warning of his pride, but hear the judgements of God against him as a dream, surely Nabuchadnezzar that great and proud King shall be turned forth amongst the beasts. But we be Christians, and baptised (will some say.) All is one for that: neither circumcision availeth any thing, nor uncircumcision, but a new creature. But at Easter we will be holy, and receive the Sacrament, and then we hope that God will not destroy us. Yes the sooner for that, if thou be a wicked man. For this cause (saith Paul) are many afflicted, 
1. Cor. 11.  and many are dead, because they have received the Lords supper unworthily. Will you steal, and rob, and lie, and whore, and deceive, and swearefalsly, (saith the Lord by jeremey) and then come into my house where my name is called upon? If the Lord doth detest the company of wicked men in his house, much more than at his table. But will God destroy the work of his hands? will he destroy man, whom he made after his own image? Yea verily: because man through his wickedness, hath defaced that glorious image of righteousness, and true holiness, he shall be defaced and destroyed himself: 
Eccle. 7.31.  God made man righteous (saith Solomon) but man hath found out many inventions.  
Thus we see, that there is a time of wickedness, and a time of vengeance: and when the measure of the wicked is filled up, then shall they be emptied, and filled with wrath, because they are vessels of wrath. Then shall be fulfilled the saying of the wise man, in the tenth of Prou. verse 7. 
Pro. 10.7.  The memorial of the just shall be blessed, but the name of the wicked shall rot: to show, that the wicked, who (like Hanun the Ammonite) stunk in the nostrils of Gods Israel while they lived, shall be in name when they are dead, like rotten carrion which lieth stinking in a ditch, and every one shall loathe and abhor the sent of him. 
Pro. 19.9.  The light of the righteous (saith Solomon in another place) rejoiceth, but the candle of the wicked shall be put out: that is, when they have wasted themselves out, they shall leave nothing behind them, but a filthy name to offend the cares of such as fear God, and to shame their posterity, and to annoy all men: like a stinking snuff of a candle burned out in the socket, which is so noisome, that every one shall cry, fie upon it, tread it out.  
But this reckoning will not come yet (saith the wicked to himself) I may live, and repent when I am old, or when I lie a dying. Indeed so the wicked mockers and deriders of God's judgements use to speak, (as S. Peter showeth: 
1. Pet. 3. ) Where is the promise of his coming, all things continue still at one stay: but the Lord is not slack (saith the Apostle) as men count slackness: when the sin is full ripe, then will the Lord cut it down, yea, and such wretched speeches, and ungodly conceits of the Lords long suffering, do ripen the sin of the wicked blasphemer, and hasten the coming of the Lords hand upon them, as a blow to a sick man doth increase his pain▪ and also hasten his death. Indeed the wicked do promise unto themselves a long time, but God saith, they shall not live out half their days. Psal. 55.23. 
Psal. 55.23.  That is, not half the time that they have appointed, or that they dream of: for when they shall say to themselves, Soul be at rest, thou hast goods enough for many years: 
Luke 12.19.  the Lord shall deny it, and say, Thou fool, this night shall thy soul be fetched away from thee, etc. Luke 12.19.20. And in the book of job, it is said by Zophar (one of jobs friends) that the rejoicing of the wicked is short, 
job. 20.  and the joy of hypocrites is but a moment, 
5.  though his excellency mount up to the heaven, 
6.  and his head reach unto the clondes: yet shall he perish for ever, 
7.  like his dung, and they which have seen him shall say▪ Where is he? He shall fly away as a dream, 
8.  and they shall not find him, and shall pass away as a vision of the night: 
9  so that the eye that had seen him shall do so no more, and his place shall see him no more.  
A destruction shall come speedily, so also shall it come [suddenly, 
Suddenly. ] when the wicked look not for it. The fall of the house upon the Philistines was sodem to them, when they looked not for it. The fall of fire upon the Sodomites was sudden to them, when they looked not for it. Death came suddenly upon Ananias and his wife, even when they lied to the holy Ghost, and looked not for it. Did Zimri and Cozbi look to have been pierced through with Phineas his spear, when they played the open naughtie-packes together? Or did Corah, Dathan, and Abiram look for the opening of the earth under them, when they were swallowed up for their rebellion against Moses & Aaron? Or did jeroboam look for a leprous hand, when he put it forth against the Prophet of God? Or did Sisera look for death when jael took him napping, and knocked a nail into his head? All these are gone before us, and cry unto us, that we must be always in a readiness, because the Lord will strike down his trees, no man can tell when: and they that are not ready for the Lord when his axe cometh, shall be cut down and cast into the fire. This is Christ's caveat: Be ye ready, for ye know not when the hour is: 
Mat. 24.  & how we shall be made ready, he showeth when he saith, Take he●d, 
Mar. 13.  watch & pray, lest that day come upon you unawares: to teach us, that if we be careless & look not for God's visitation it will take us unprovided.  
This circumstance of suddenness, or judgement unexpected, doth make the destruction of the wicked the more fearful. Do not men start and fear, when of a sudden they meet with their friends? as oftentimes we do in the dark, or at short turnings, and sometimes have them overtake us, and speak suddenly unto us, doth it not amaze us? insomuch as many will say, You made me start, my heart doth yet shake in my body, my hair began to stand right up on my head: much more are men amazed when their enemies suddenly set upon them but most of all, when some officer cometh suddenly upon them from the Magistrate, if their cause be not the better. But oh what unspeakable fear, and horrible amazedness of thoughts and senses will there be unto the wicked, when the Lords hand shall on a sudden be laid upon them, they not once dreaming of any such matter: as it fell out with Balthashar King of Babylon, when in the midst of his cups and merriments, he saw a hand writing upon the wall against him.  

Objection.  But may we conclude of every one that is suddenly taken away, that he died a wicked man, & in the number of such as this text speaketh of? Surely no: 
Answer.  such kind of reasoning is not good, the argument followeth not, God will destroy suddenly the wicked men of Belial: that is, before they look for any such thing: 
Fallacia accidentis.  ergo, whosoever dieth suddenly is a man of Belial: it followeth not, for many times God taketh away his children on a sudden in the account of the world, but not before they be ready for him: & therefore, though they be suddenly affrighted, yea and smitten down, yet they recover again by Christ in them for it is not possible for any to perish that is in Christ, or hath Christ (the Saviour) in him but of the wicked it is said, they shall never recover themselves again. The conversation of the godly being in heaven (as S. Paul showeth) they do still wait and look for the coming of the Lord jesus from thence: 
Phi. 3.18.19  therefore the coming of Christ is not sudden unto them: but to the wicked and reprobates, which will take no warning, but still put off the evil day, saying (as it is in Esai) Though a plague come, 
Esa. 28.15.  it shall not come at us: all is sudden to them, and not so sadaine as fearful. Lot's wife was suddenly taken, yet who shall conclude that she is damned, seeing as God exempted her from those that should perish: but rather let us think that she was made a pillar of salt, to season us withal.  
Enoch was translated, Elias was taken up by a whirlwind into heaven, and yet here was no sudden coming unto them. The Prophet was devoured of a Lion by the way as he returned, 
1. Ki. 1●. 24.  because he had made a stay contrary to God's commandment: and yet is he called the man of God, and might be saved. There were eighteen persons at one time suddenly slain with the fall of a tower in Silo, yet Chris● saith they were not greater sinners than they which escaped. One reason of God's sudden coming upon his children, to their fear and astonishments, is, to show the wicked what they for certain may look for: for, If judgement beginneth at the house of God (saith Peter) where shall the sinners & ungodly stand? 
1. Pet. 4.17.  1. Pet. 4.17. And if they do thus unto the green tree, (saith Christ) what shall be done to the dry tree? But Solomon hath well decided this controversy in his book of the Preacher: 
Eccles. 9.1.2  By no outward thing (saith he) can a man know love or hatred, (speaking of the love and hatred of God) for all things come alike to all, and the same condition is to the just, and to the wicked. 12. Neither doth man know his time, but as the fishes which are taken in an evil net, and as the birds, so are the children of men snared in the evil time, when it falleth upon them suddenly. Yet this difference remaineth between the wicked and the godly, whensoever, wheresoever or howsoever they be suddenly taken: to the godly, death is a vantage: to the wicked, it is a loss: for then the one changeth his hellish earth for heaven, and the other than changeth his earthly heaven for hell: and therefore of the godly sort it is said commonly, 
I●h. 1●:  that they sleep when they die▪ (as Christ said of Lazarus) he is not dead but sleepeth: but of the other it is said▪ that they perish, and are destroyed. The one shall recover, the other shall never recover.  
Without recovery desperate is that disease, that will never be recovered: fearful indeed is that estate, which is always fearful. The wicked man dreameth of long life, and repentance at the last gasp: but what promise hath he of repentance at that time, if he despise the long suffering of God all his life long, and neglect or abuse the means of repentance? or what charter hath he of his life, one hour longer than he doth now live? God may, and will (no doubt) have mercy upon whom he will: but yet that he will have mercy upon thee, that goest on still in thy wickedness, without any fear of wandering, or any desire of returning, is more than thou knowest. He that doth so, is threatened with the contrary: for custom of sin (saith S. Paul) breedeth impenitency, and impenitency maintaineth custom in sin, 
〈◊〉. 2.  and both do heap up wrath against the day of wrath, and the revelation of the just judgement of God. Why did not Cain, and judas, and Elymas, and Ananias, and Saul, and Esau, & divers others repent, that they might have been saved? If it had been in their power when they had listed (as miserable Papists dream) doubtless they would have repent: 
Men cannot repent when they list.  for they were as unwilling (no doubt) to be damned in hell, as any other: but wicked Balaam knew, and confessed that the end and death of the righteous, is so blessed, that it is to be wished of all men. No, no: for the most part it falleth out otherwise then men look for, in stead of repenting and confessing their sins, they lie raving, and cursing, and blaspheming, and talking lewdly of their wickedness: lying like blocks, and dying like beasts, that so God's proverb here may be verified upon them, he is destroyed suddenly without recovery. And howsoever it be that God is good to Israel, and merciful to those that call upon his name in truth of heart, and faith in Christ, which fear his name and keep his covenant, which are displeased with themselves, and break off their wickedness by righteousness, as it is in Daniel: yet is he most wise and severe against the obstinate and lawless: against their faces he hath set his bow, and prepared his instruments of war: upon their heads will he rain fire and brimstone, and storms, 
Psalm. 7.  and tempests, and snares, this shall be their portion to drink: yea, and as job saith, 
job. 20.12.  When wickedness is sweet in his mouth, and lie hidden under his tongue, when he savoured it, and will not forsake it, but keep it close in his mouth: then his meat in his bowels shall be turned: the gall of Asps shall be in the midst of him: he hath devoured substance, and he shall vomit it out, for God shall draw it out of his belly. He shall suck the gall of asps, the viper's tongue shall slay him: he shall not see the rivers, nor the floods and streams of honey and butter: he shall restore the labour, and shall devour no more: for he hath undone many: he hath forsaken the poor, and destroyed houses that he builded not. Surely he shall feel no quietness in his body: there shall be none of his meat left, therefore shall none hope for his goods. In abundance he shall be filled with pain, and the hands of all the wicked shall be against him: when he is about to fill his belly, God shall rain upon him & his meat, in his fierce wrath. He shall fly from the iron weapons, and the bow of steel shall strike him through. The arrow shall be drawn out of his body, it shall shine of his gall, and so shall fear come upon him. All darknenesse shall be in all his secret places: the fire that is not kindled shall devour him, & that which remaineth in his tabernacle shall be destroyed. The heaven shall declare his wickedness, and the earth shall rise up against him: the increase also of his house shall go away: it shall flee away in the day of the Lords wrath. Lo, this is the portion of the wicked man from God, and the heritage of God for his words. If then this be the portion of the wicked man from God, what reason have the wicked to hope for salvation, and not to fear destruction? & how can he imagine that he should recover when the hand of the Lords wrath shall thus cast him down? if not in this life, than not at all. For from hell there is no redemption: meaning, for those that are there: 
Eccles. 11.3 A Popish error.  And as the tree falleth (saith the Preacher) so shall it lie: therefore both falsely and wickedly do the Papists talk of helping and relieving men's souls by their Dirges, and Masses, and Matins, and I wot not what else, after their departure out of this life. Falsely I say, because they cross the course of the Scripture, in broaching such an error: and wickedly, because by such kind of vain and false hope, they do strengthen the hands of the wicked, that they care not for repenting in this life, neither do they regard the judgements of the Lord when they are threatened, because they hope to be relieved and released for their money when they are dead.  
Therefore is that fire (which shall devour the wicked) called unquenchable, which it were not, if dirges, and other popish dirt, or any thing else in the world could quench it. Some kind of fire is quenched with water, some with vinegar, and some with milk: but nothing will quench Topheth, 
That is, hell fire. Esa. 30.33.  which is prepared of old (saith the Prophet) even for the King: the Lord hath made it large and wide: the burning thereof is fire, and much wood: the breath of the Lord, like a river of brimstone, doth kindle it. And if his wrath be once kindled, yea but a little, happy are they that kissed the Son of God before he was angry: and blessed are all they that put their trust in him: for as by faith in his blood, they quench the fiery darts of Satan here: so by the same faith shall they, and do they quench those fiery flames of hell which shall burn & torment the wicked and unbelievers for evermore. Therefore, if any here, are, or have been such as have been described by the Anatomy of Belial, that is, loose, lawless, profane, vain, froward, lewd, surmising, suspicious, and contentious, let them seek unto the Lord, by timely and unfeigned repentance: let them embrace righteousness and true holiness, and so mercy shall embrace them: let them forsake their looseness, their profaneness, their lewdness, and their vanities, and by a lively faith (working by love) take hold of Christ, as of the horns of God's altar, and and so assuring themselves of God's love in the merits of Christ, they may escape this irrecoverable destruction, or else not: for (otherwise) my text saith, that they shall be destroyed speedily, suddenly, and without recovery.  
Many uses may profitably be made of this doctrine: but before we come to them, I think it not amiss to meet with certain objections, that may be made by Atheists and scoffers, against this that hath been said: yea, and which do many times arise in the minds of Gods dear children, through the weakness of their faith, in extremity of grievous temptations & sore afflictions. Which objections, forasmuch as I find them moved, and sufficiently answered by many learned and godly, but especially by that excellent learned noble man of France, 
Plessy de verita. Christ. relig.  Mornay du Plessy, in his book of the trueness of religion, I will put them down even as he hath done, and for answer unto them, will briefly show you the substance and effect of his answers, supposing them to be so full and sufficient to the purpose, that nothing can well be added unto them to more purpose, or of more sufficiency: surely whatsoever others can▪ I freely confess my ignorance, I see not what I can. The first objection is this: if God be just in his threatenings, and that the wicked shall be destroyed, and have such a portion of plagues as hath been showed out of job. 20 and other places of Scripture: 
1. Object.  then why have they so much good, 
Answer.  and the godly so much evil here? To this his answer is, that if by good, we mean riches, honour, health, etc. the question is absurd; for godliness and virtue is the true good. The poverty of Lazarus (being a virtuous man) is better than the wealth of the rich man: the sickness of a wise man with his wisdom, is better than the health of a fool. What goods soever a man hath, he cannot be a good man, so long as he himself is evil; and these outward things are common to good and bad. If a man must be termed a good man for having these goods, than a fool may be termed a wise man in a rich gown. All these false goods are means to the wicked to make them worse and worse: and riches, to corrupt them and others: authority, to do violence: health doth make them lusty to do mischief: so the evils which men term evils, are means to the good to make them better: as poverty serveth to bridle lust: baseness to humble them: encumbrances to drive them to God, and to teach them to succour others. But why are these goods common? Surely because God cannot be but good, insomuch as he maketh his rain to fall, and his Sun to shine up all. A father that keepeth his heritage for his son, will not apparel him like a slave, in his servants liveries. Princes make their pay common to all soldiers, but the garland is given to the valiantest. King's cast their largesse at all adventure among the people, but their honours and dignities, they bestow on them whom they do specially favour. So God for his honour will not reward the travels of his servants with trifles. God being liberal and just, will reward thee according to his honour, and not according to the baseness of thy heart, and that for two causes. First, because he regardeth not thy works, but his own in thee. Secondly, because the reward is not given according to thy desert, but according to the worthiness of him that bestoweth it. 
A notable speech of Alexander.  Alexander the great told a servitor in his wars, that a hundredth crowns were enough for him to receive, but not for the Emperor to give. Corn, and food, and raiment, and money, etc. are things common to all, not peculiar to his children: therefore beg not these as the best gifts. But what are the goods than that good men have in this life? 
What be the goods of good men.  Many and excellent: first, they have grace to make their life allowable to God that knoweth them. Secondly, in him they repose themselves. Thirdly, they have peace in their consciences: for if God increase not their present estate, they abate their desires. Their foes commend their virtues: all the world bemoneth their wants▪ those which have the distributing of goods and honours, are blamed for not considering them. Lastly, the very ask of that question, be thou a Christian, or a Heathen? is unto them an inestimable treasure.  
If God would not give me more, why have I foregone those which I had? Surely because he saw, that if he had not taken them from thee, they would have taken thee from him. We pluck knives from children when they cry to have them: we suffer the Physician to take from us our meats which we love, and to abridge us of our pleasures, yea and our of blood too; because he hath seen our water, or felt our pulse. And shall not God that made us, and governeth us, and knoweth best our state, & what is good for us, have that honour & liberty over us which Physicians have?  
Another objection is this: 
2. Object.  if it be true that the wicked shall be destroyed speedily, suddenly, and without recovery: how is it true that Solomon saith in his book of the Preacher. 
Eccles. 7.17  Chap. 7.17. I have seen a just man perish in his righteousness, and a wicked man continue long in his malice. And to this agreeth in show the complaint of the Prophet: 
Esa. 57.1.  The righteous perisheth, and noman regardeth it in heart, and merciful men are taken away. It should seem that this plague, threatened against the wicked, taketh place upon the godly, for they perish and are taken away in their righteousness. The answer to this is not hard, 
Answer.  for death is but the common passage, and what skills it whether we pass it by sea or by land, by our own corruption, or by the corruptness of common weals? And if God bring his children to that point for one fault, and the judge for another, what injustice is in God? Oh what a thing were it, if we could see what fruit the Lord draweth out of their death. The child that seeth his father tread grapes, blameth him for it, thinking they should be kept, not conceiving to what end the treading serveth: but the father who knoweth the goodness of them better than the child, considereth that within two months they would wither and dry away: and therefore to preserve the virtue of them, treadeth them: when the child cometh to discretion, he museth at his own folly, and yet as then he thought himself wiser than his father. After the same manner doth the child when he seeth his father make conserves of Roses, and other flowers: he is ready to weep, and is sorry to see them marred, because he would make nosegays of them, which he himself would cast away by the next morrow. So God that made good men that which they be, he knoweth when it is time to gather them, that they rot not on the tree, and how long they may be preserved in their kind. He will take somefresh and green, to preserve them all the year long, he will make conserves of their flowers, & wine of their grapes, to keep a long time after. He will make their savour, their sweet scent, their strength, that is, their godliness, uprightness and virtue, to live after them, which otherwise would be buried. Take for example, the Apostles and Martyrs: dost thou not yet even drink of their liquor? doth not their constant confession make thee to confess Christ? doth not their death help thee to endless life? Could Ignatius and Polycarpus have lived above five or six years more than they did? and yet, what part of all their ages hath lasted so long, or done so much good, as the last half hour wherein they died? Therefore let us say, we are but babes, and forasmuch as we perceive the wisdom of our father to be so great, and our own ignorance so gross: let us rather confess our weaknesses in all cases, then presume to doubt of his justice or providence in any thing. But the mischief is this, that whereas we will not judge of a song by one note, nor of an Oration by one full sentence: we will presume to judge of the harmony, and orderly direction of the world by one action therein. And if God seem to hold his peace, and to suffer men to play their parts, ought we not to have so good opinion of his wisdom, as to think that he can tell when it is time to pay home? And though he let the wicked play their part on the stage, and the godly to lie in prison, he can also provide to end the braveries of the one with just punishment, and the woeful complaints of the other with joyful triumphs. The world is a kind of stage-play, 
The world like a stage play.  conveyed to a certain end, by a most excellent maker: whereof we cannot judge by one act that we see played, but we must tarry till all the parts be played, which perhaps will not be while we live, nor in many years after. When we read that joseph was sold into Egypt, we cannot be angry enough with his brethren: when he is cast into the dungeon for chastity, thou couldst find in thy heart to blame not only Pharaoh, but even God himself: but when thou seest him taken out of prison to read the King's dreams, and after as a King in Egypt, a succour to his father in his old age, & the raiser up again of his whole house at their need, than thou persuadest thyself that he which made him to reign in Egypt, did suffer him to be sold in't Egypt, and that the discord which offended thee, and the harmony which delighteth thee again, proceed both from one selfsame musician, that is, from one most wise and just God.  
Another objection is this. 
3. Object.  The wicked fare well at will: therefore they are not plagued and destroyed, 
Answer.  as hath been said they are. But we are deceived, for rather they have all misery: for all the good things which we term good, in the hands of the wicked do turn to evil. Their own sins do work them more mischief, than all the evils which thou bewailest in good men: for, there is not a greater mischief then to be wicked, and all their commodities have as little force against their sin, as velvet pantofles against the gout, or as Diadems against the headache, or as purple robes against the colic. What fear do they sustain in following their wickedness? and so much the more dangerous, because the most shameless of them all, dareth not bewray his disease to the Physician.  
We would change (so foolish are we) our state with a poor caitive that playeth the King on a stage, with a long gown of cloth of gold, which in the end he must return home again to the Upholster, and pay well for the hire of it, and in the mean time, consider not what rags, scabs, vermin, itch and scurf lieth hidden underneath it. We would rather go naked then to be clothed: but what skills it whether a man be tormented in velvet, or in canvas, in gold, or in iron? be we rich or poor, as soon as we have given over ourselves to vice, we are become slaves unto it: and if it be so, what skills it who we be, if we be not our own men?  
The last objection is, 
4. Object.  that the wicked go long unpunished: to which the answer is double. 
Answer.  First, they may live yet to punish us, who have been scourged by them already, and yet are never the better. Secondly, it may be a greater punishment to them, to live after they have done amiss, then to have died in the deed doing: for now they see: first, that their practices have not success according to their wills: secondly, that all the mischief they have wrought is in vain: thirdly, that they have provoked God against them, and the whole world, to no purpose: fourthly, that they have gotten thereby nothing but shame, & torment of mind. If God then by his seeming to be slow, do both amend thee (saith Plessy) and punish them, and both at once, then is ●he Lord still just in his threatenings, as he is in all his works. Examples we have hereof sufficient in Nero, in Herod, in Cain, in jezabel, in Lewes the 9 a French King: all which lived after their cruel murders, and massacres, and were severely punished, though none of those whose innocent blood was spilt by them, were alive to see them punished. The reason is this, God punisheth not as worldly judges do, to content them that have suffered wrong, or to satisfy thy revenging mind, or to get himself the name of a good judge, but because he hateth the evil, which he intendeth to correct, and will also draw good out of it. If he should strike at our appointment, then should he be but our executioner, and we should be the judges: but God executeth his own judgements, and not ours.  

The uses of the former doctrine.  These objections being thus answered, let us now see what good use we may make of all the former doctrine. We learn from hence: first, when we see the wicked to flourish, to be contented, and patient, not envying their exaltation: for God doth lift them up of purpose to cast them down: this use doth David teach us to make of the wicked man's prosperity: 
Psal. 37.1.2.  Fret not thyself because of the wicked men, neither be envious for the evil doers: for they shall soon be cut down like grass, and wither as the green herb. Psa. 27.1.2. And the truth of this point is further confirmed by our Saviour Christ, 
Mat. 11.23.  who saith▪ that Capernaun was lifted up to heaven, but they should be a cast down to hell. Secondly, seeing that the life of the wicked (in regard of their wickedness) is so base and miserable, and their end so wretched and fearful, let us not desire to live their life, in regard of their pleasure, but let us choose rather to suffer affliction with the godly, for righteousness sake: as Moses did, assuring ourselves, that as God doth lift the wicked up, to cast them down, and to make them have the sorer fall: so doth the Lord cast his children down, to lift them up again. This point is confirmed by our Saviour Christ, in Mat. 5.4. Blessed are they that mourn now, for they shall be comforted: and this ufe are we taught to make of the wicked man's end. Psal. 37.21.22. where David confesseth that before he knew the end of the wicked (which he learned in the house of God) his heart was vexed at their prosperity, but when he saw whereunto they were going, and what was their end then he saith, that he (in desiring their estate) showed himself, both foolish, ignorant, and beastly before the Lord. Thirdly, seeing as these outward things are common both to good and bad, this should teach us, to suspend our rash judgement of the godly, that are under the hand of God: because we know not for a certainty, whether he be so afflicted for his wickedness, or for some other cause: as the blind man in the Gospel, (by the testimony of Christ) was blind neither for his own sin nor for the sin of his parents, 
joh. 9.3.  but for the glory of God. And this use are we taught in Mat. 7.1. judge not, lest ye be judged: that is, judge not rashly. And blessed is he (saith the Psalmist) that considereth wisely of the poor & needy: 
Psal. 41.1.4.  the Lord shall deliver him in time of his distress. Fourthly, seeing as God doth plague the wicked for our warning, and (as it were) hang them up in chains before the world: let us fear at God's judgements upon wicked men, and not join our selves unto them, lest we be partakers of their judgements: like those that were joined in the conspiracy of Corah, etc. Num. 16.26. 
Num. 16.26  nor stand and gaze, or wonder at them (as the manner is,) but learn by their examples to avoid their ways, 
Luke 13.3.5.  lest we (not repenting) do also perish. Fiftly and lastly seeing as this fearful vengeance cometh upon the wicked in this life for sin: whensoever we feel the hand of God upon us, let us examine ourselves for our sins which are the cause thereof, and not do as the wicked, who never look into that cause, but into secondary and outward causes, like the dog who biteth the stone, but looketh not unto the hand that cast it. And as we daily fall, so let us pray daily and hourly, for the renewing grace of God's Spirit, that we may rise again, and recover ourselves by true repentance, and lively faith in jesus Christ: to whom with the Father and the holy Ghost, be all glory and praise for ever. Amen.  
FINIS.   

Faults escaped in the printing.  
PAge 5. line 35. for cometh, read commendeth. p. 10. l. 37. monet, r. movet. p. 11. l. 17 two, r. too. p. 14. l. 5. loathsome, r. toothsome. p. 36. l 33. gave, r. give. p. 49. l. 1. censurers, r. censures, p. 55. l. 10. ias, r. iah. l. 18. r. Pashur. l. 19 r. Naomi. p. 68 l. 19 r. this is not well p. 89. l. 36. r. buried. p. 92. l. 30 r sinners. p. 94. l. 1. r. attain. p, 96. l. 11. blot out, more marvel though. p. 98. l. 19 r. God will be more merciful. p. 154 l. 16. swimming, r. ●inning. p. 156 l. 27. we, r. were p. 163. l. 15. not, r. but. p. 170. l. 24. r. do show us how to reform etc. p. 191 l. 32. cannot, r. can. p. 206. l. 36. is, r. in. p. 225. l. 1, r. we have heard to what ends etc. Ibid. l. 7. blot out, at all. p. 233. l. 3. Apostle, r Prophet. p. 243. l. 32. r. Nehustan. p. 248. l. 32. out. r. up. p. 250. l. 40. r. upon. p. 253. l. 13. r. into. l. 33. r. so to be clothed.