learned by experience that euill which before they knew not for their eies were opened to see their nakednesse and they were ashamed of it The eye of the body was made to behold the light that by it wee might see the rest of the creatures and in them the goodnesse of the Creator but if the eye be hurt and wounded non solum auertit se a luce sed etiam poenalis illi sit lux It doth not onely turne away from beholding the light but the light also which otherwise is delightfull becomes painefull to it Sic oculus cordis perturbatus sauciatus auertit se à iustitiae lumine nec audet eam contemplari nec valet So the eye of the soule being hurt and troubled turnes it selfe away from the light of righteousnesse neither dare it neither can it behold it An example whereof we may see in our first father Adam who reioyced at the presence of God so long as he kept a good conscience but from the time the eye of his soule was wounded with transgression he ran away from God hee could not see the Lord as he was woont to doe but was afraid to heare him So cursed and consuming a canker is sin that it changes our sweetest comforts and makes them becom bitter terrors vnto vs. But this sight which wee lost by the sinne of Adam is restored againe vnto vs by the grace of Christ who annoynts our eyes with eye salue by which we are made to see and discerne things that are excellent in a word he indues vs with the gift of faith by which we haue fellowship with God so that we dare in assurance draw neere the throne of his grace Now the eyes of Christs spouse are two by the one we know our miserie which causeth vs denie our selues by the other we know his mercies which causeth vs to runne vnto him Apostate Adam before his restitution by grace had his eyes opened to know his miserie for the knowledge of that good which hee had in the estate of innocencie made him incontinent sensible of that euill into which he had fallen by his Apostacie But now man cannot know his miserie till by the grace of Regeneration his eyes be opened for till that be he knowes no other estate but the estate of sinne wherein hee was conceiued borne and brought vp and which in his darkened cogitation hee esteemes to be good enough vntill such time he be translated into a better Sight once receiued should be diligently conserued for as the eye of the body is very tender and easily offended for which cause God hath guarded it with liddes which close and open most speedily at the pleasure of man so is it with the eye of the mind and therefore the good that may preserue it should be much esteemed and the euill that may hurt it carefully eschewed Three things are required for the help of those spirituall eyes by which the Lord is seene first that wee haue another light beside the light of our owne vnderstanding for sicut Sol sine Sole non videtur ita nec Deus sine deo videri potest as the eye albeit it were neuer so cleare yet can it not see without the light of the sunne so our vnderstanding though it were neuer so quicke cannot attaine to know the Lord vnlesse that he by his owne light reueale himselfe vnto vs in his word And therefore is it that the most wise Naturalists being destitute of this light had their foolish hearts ful of darkenes and became vaine in their owne imaginations The second thing required is that we haue some conformitie with God in holinesse for as no member in the body can perceiue the light of the sunne but the eye by reason of a similitude which is betweene them both of them being appointed vessels and organes of light the one in the great the other in the little world so can no man see the Lord except in some measure he be like him Blessed are the pure in spirit for they shall see him but without peace and sanctification no man can see the Lord. The third thing required is attention for euen as a tumbling and rowling eye seeth not those things which are before it so a wandring mind not stablished by consideration and diuine contemplation cannot see the Lord. The bodily sight is two manner of waies offended either by exterior dust cast into it or by interior humors stopping the opticke nerues within so Sathan either casteth into our eyes the dongue of the world to blind vs by it or then by our owne grosse and carnall affections stops the conduits of our sight that wee should not see the Lord and therefore both the one and the other should carefully be eschewed If the eye be once offended with the smallest mote we delay not to remedie it but doe implore the help of such as are neerest vs to take it out Since by nature we are so carefull to keep the eye by which we see the sunne how carefull should we be to conserue the eye by which we see him who made the sunne The third Sense restored in the Regeneration is Smelling All the garments of our Bridegroome smell of Myrrhe and Cassia but the virgins onely feele the sauour of his oyntments for which they runne after him they smell in the Gospel the sauour of life and therefore as the Eagle smelling the carrion a farre off resorts vnto it so the Christian senting liuely in the word of Christ Iesus slees speedily after him ascending after him in his affection there where hee is to wit at the right hand of God in heauen But miserable are the wicked for they sauour onely those things which are after the flesh like those vncleane beasts in the Law which creep with all their foure vpon earth senting nothing but dongue the puddle being more pleasant to such filthy swine then the pearle Woe be to them for euen in the Gospel of grace they smell no other thing but the sauour of death The fourth is the Sense of Tasting by which the Christian so tastes the sweetnesse of Gods mercy the sauing grace of Christ in the Gospell that it descends into his bowels to nourish him and make him grow in godlinesse where as the wicked if at any time they taste thereof yet they neuer digest it the corruption of their nature being so strong in them that it suffocates and choakes the seede of the word so that it profits them not to saluation And the last is the sense of touching which in effect is done by beleeuing for tangere Christum est credere in Christum like as the rest of the senses are comprised in faith that iustifies a supernaturall gift which Adam in his innocencie had not but in Christ is giuen vs a most ample gift for it not onely makes
in time he repent and turne from his euill wayes And wonderfull it is how this shall conuince the wicked man in the houre of death when their conscience shall stand vp before the supreame Iudge and testifie against him in this manner O Lord I haue giuen this man according as thou deputed me warning euery day for his sinnes and hath terrified him for them but hee would not receiue my correction Oh that impenitent men could consider how this despising of Conscience shall be a great augmentation of their iudgement But on the other part to the children of God Conscience of his speciall mercy is giuen for these two vses first it is as a Paedagoge appointed by God to guide his children in the right way Secondly when they goe wrong it is a diuine warner within them which suffers them neyther to eate nor sleepe long in rest till they returne to the Lord by repentance for as Peter was wakened by the crowing of the Cock and made to weepe bitterly for his sinnes so is the crowing and accusing voyce of Conscience to the godly Thus we see how it is a great benefit to Gods children to haue a liuing feeling and wakeing Conscience for eyther it keepes them that they do not euill or that they continue not in it as we may see in Dauid whose Conscience was more troubled for cutting the lap of Sauls garment then Saul was for cutting off the liues of fourescore seruants of the Lord. Wheras on the contrary the Lord in his anger suffers Sathan so to benumbe the conscience of the wicked as if they were burnt with an hot yron whereof it comes to passe that being past feeling they commit iniquitie with greedines Surely a good conscience is mans paradice vpon earth therefore Salomon called it a continuall feast it is the fruit of righteousnesse and euer bringeth out peace and ioy in these three stands the beginning of eternall life But as Sathan enuyed Adam dwelling in his Paradice so doth he enuy euery Christian that dwels in the Paradice of a good Conscience and therefore doth what he can to entise him to sinne that so he may driue him out of it for which cause we haue neede by daily repentance to take away the euill wee haue done and by godly circumspection to eschew his snares in time to come The Censure But now the small regard which is made of a good Conscience proues that all haue not the Christians disposition who now vsurpe the Christians name CHAPTER V. Of his Affections And first Of his Loue. The Lords Command LOue ye the Lord al his Saints Psal. 31. 23. for they who loue him shall he as the Sun when he riseth in his might Iudg. 5. 31. If any man loue not the Lord Iesus let him be had in execration yea excommunicated to the death 1. Cor. 16. 22. Loue not the world nor the things that are in the world if any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Hee that loueth siluer shall not be satisfied and he that loueth riches shall be without the fruit thereof Eccles. 5. 9. but keepe you your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Iude. 21. A new commandement also I giue vnto you that you loue one another Iohn 13. 34 yea that you serue one another by Loue Gal. 3. and let the peace of God rule in your hearts to the which you are called in one body and be ye amiable Colos. 3. 15 He that loueth his brother abideth in the light and there is no occasion of euill in him 1. Iohn 2. 10. but hee that loueth not knoweth not God for God is Loue 1. Iohn 4. 7. and Loue commeth of God Euery one that loues is borne of God 1. Iohn 4. 7. therefore loue one another without faining with a pure heart and feruently 1. Pet. 1. 22. that your loue may be without dissimulation Rom. 12. 9. not in word nor in tongue onely but in very deed and in truth 1. Iohn 3. 18. Moreouer loue your enemies blesse them that curse you doe good to them that hate you pray for them that persecute you for if ye loue them that loue you what reward shall yee haue doe not the Publicanes the same Mat. 5. 44. Finally let all your things be done in Loue. 1. Cor. 16. 14. The Christians Prayer for Grace to obay this Command O Lord I know that though I speake with the tongue of Angels if I haue not loue I am but as a sounding brasse or tinckling Cymball and though I had the gift of prophecie and knew all secrets and knowledge yea if I had all faith so that I could remoue mountaines and had no loue I were nothing therefore guide thou mine heart in thy Loue Encrease me also and make me to abound in Loue towards all men Another O God of all patience and consolation grant vnto vs that wee may be all alike minded one toward another according to Christ that with one minde and with one mouth wee may praise thee endeuouring to keepe the vnitie of the spirit in the bond of peace and so our Loue may yet more and more abound in all knowledge and in all iudgement to the glory of thy name through Iesus Christ. The Christians Practise of this Command I Loue thee dearly O Lord my God Psal. 18. 1. the desire of my soule is to thy name to the remembrance of thee whom haue I in heauen but thee and I haue desired none on earth with thee Psal. 73. 25. Surely as the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. My soule desireth after thee as the thirstie land Psal. 143. 6. and waites on thee more then the morning watch waites for the morning Psal. 130. 6. Yea it fainteth O Lord for thy saluation Psal. 119. 81. And as for the Lord Iesus Christ albeit as yet I haue not seene him yet I loue him and reioyce in him with ioy vnspeakable and glorious 1. Pet. 1. 8. And as for thy Law except it had beene my delight I should now haue perished in my affliction Psal. 119. 92. for thy promises are sweeter then hony to my mouth Psal. 119. 103. and I loue thy Commandements aboue gold Psal. 119. 127. O how loue I thy Law it is my meditation continually Psal. 119. 97. yea for the loue I beare to thy Law I loue the habitation of thy house and the place where thine honor dwelleth Psal. 26. 8. and I desire nothing more then this one that I may dwell in the house of my God all the dayes of my life to behold the beautie of the Lord and to visit his holy temple Psal. 27. 4. for thy Tabernacles are amiable to mee blessed are they who dwell in thy
signified by that name In the eyes of worldlings a Christian is despised and accounted but the offskowring of the earth the cause of this contempt is their ignorance they see the earthen vessell but know not the treasure which is within it or else for loue of the treasure they would imbrace the vessell But against this contempt of men wee haue to set that honourable estimation which God hath of a Christian for the high and honourable stiles which Gods giues him testifie that in the Lords account the Christian is an high and honourable person Againe the manifold names which are giuen him declare that it is not one grace onely but manifold graces of God which must concurre to make vp a Christian and this doth teach vs that it is not so easie a thing to be a Christian as commonly is supposed Last of all the honourable stiles giuen the Christian admonish him to walke worthy of his calling that he may answere the names which God hath giuen him since hee is the free-man of God the brother and the member of Christ why shall he abase himselfe to the seruitude of Sathan and sinne The Censure But now the contrary conuersation of many proues that all haue not the Christians disposition who now vsurpe the Christian name THE SECOND PART WHEREIN IS DISCRIBED THE DISPOSITION OF HIS INWARD MAN CHAPTER I. Of his Inward Man The Lords Command MAN looketh to the outward appearance 1. Sam. 16. 7. but I am the Lord who searcheth the heart and the reynes Iere. 11. 20. therefore my Sonne keepe thine heart with all diligence Prou. 4. 23. wash it from thy wickednesse Ierem. 4. and giue it vnto mee Pro. 23. 26. Let the hid man of the heart be vncorrupt 1. Pet. 3. 4. and keepe thy selfe in thy spirit Malach. 2. 15. Cast off concerning the conuersation in time past which is corrupted and put on the new which after God is created in righteousnesse and true holinesse Eph. 4. 22. The Christians Prayer for Grace to obay this Command O Lord my God I know that thou tryest the heart and hast pleasure in righteousnesse and that the man is blessed in whose heart are thy wayes therefore O Lord take away from mee the stony heart and giue me a heart of flesh put a new spirit into my bowels let neuer mine heart be diuided from thee O my God but let it be vpright in thy statutes and faithfull before thee knit it to thee that I may feare thy Name so shall I neuer be ashamed Another O Lord my God who brought againe from the dead our Lord Iesus the great Shepheard of the sheepe through the bloud of the euerlasting couenant worke I beseech thee that which is pleasant in thy sight and grant according to the riches of thy grace that I may be strengthened by the spirit in the inward man that Christ may dwell in mine heart by faith and so my whole Spirit soule and body may be kept blamelesse to the comming of the Lord Iesus to whom be praise and glory for euer The Christians Practise of this Command I Haue prepared mine heart to seeke the Law of the Lord and to doe it Ezra 7. 10. I will not regard wickednesse in mine heart Psal. 66. 18. for I haue set the Lord as a seale on my heart and signet on my arme Cant. 8. 6. My heart abhorres all labour that is wrought vnder the Sunne Eccles. 2. 20. onely I delight in the Law of God as concerning the inward Man Rom. 7. When the Lord saith to me seeke yee my face my heart answereth O Lord I will seeke thy face Psal. 27. My heart is purified in obaying the truth 1. Pet. 1. 22. and it shall cleaâ—…e to the Lord without separation 1. Cor. 7. 35. THE OBSERVATIONS THE Christian soiourning in the body consisteth of an outward Man and an inward eyther of them hauing their owne kinde of life senses actions and operations of so contrary qualitities that as saith the Apostle when the one is decaying the other is renuing By the one he walkes among men and hath his conuersation honest in the world by the other hee walkes with God as Henoch did and hath his conuersation in heauen In all his outward behauiour hee sheweth himselfe an example of godlinesse so that euen in his countenance gesture and language hee carries a print of godlinesse as the high Priest had grauen on his fore-head holines to the Lord but his chiefe care is to deck the hid Man of the heart which before God is a thing much set by But in this age many carry the name of Christians who neuer knew what this inward Man is and farre lesse hath felt the power of his spiritual life they are not the holy temples of God which should be more beautifull within then without as was Ierusalems Temple but are painted sepulchers pleasant without full of rottennesse within hauing the faces of men and the hearts of beasts If the Lord Iesus whose eyes are like fire and who with one looke can see them both within and without come to iudge them hee will not giue sentence of them as hee did of Nathaniel Behold an Israelitie in whom there is no guile but will charge them with that which Simon Peter said to Simon Magus I see that thou art in the gall of bitternesse and band of iniquitie and that thy heart is not right in the sight of God The Censure And hereby also it may be knowne that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER II. Of his New Minde The Lords Command THE light of the body is the eye if the eye be single the whole body shall be light but if thine eye be wicked then all the body shall be darke wherefore if the light that is in thee be darknesse how great is the darknesse Math. 6. 22. Take heed then that the light which is in you be not darkenesse Luke 11. 35. for yee are the children of light therefore sleepe not as others doe but watch and be sober 1. Thes. 5. 6. not as vnwise but vnderstanding what the good will of the Lord is Ephe. 5. 17. Not as other Gentiles who walke still on in the vanitie of their minde hauing their cogitation darkned and being strangers from the life of God through the ignorance that is in them Ephe. 4. 17. but be yee changed by the renuing of your minde that yee may proue what is the good and acceptable will of God Rom. 12. wise in that which is good simple as concerning euill Rom. 16. 19. But be not wise in your selues neyther high minded Rom. 12. 16. If any man thinke that hee knowes any thing the same knowes nothing as he ought 1. Cor. 8. 2. An high mind goes before a fall Prou. 29. 23. Neyther will the Lord
Sathan the Christian as he will not speake filthie language so he will not heare it As he will not murther with his hands so stops his eares from hearing of bloud Esa. 33. and as hee will not slander with his tongue so will hee not receiue in his eares a false report when another hath made it Psal. 15. For I pray you what difference is there betweene the willing reporter and receiuer of a false tale but that where the one carryeth Sathan in his tongue the other carryes Sathan in his eare The forger of falshood is the striker of Sathans coine the willing hearer is Sathans resetter and hee that after hearing reports it for a truth which he knowes not to be true is Sathans ventor this man turnes his eares into his eyes while as that which he hath heard hee giueth out for as vndoubted a truth as if he had seene it Therefore is it that as the mouth tastes the meat and lets none goe downe to the stomack vnlesse it be approued so the eare of the godly tastes words and lets none goe downe to the soule which is not from God And herein the Christian takes not so much heed to the speaker as to that which is spoken were the person neuer so honourable yea like an angell of God the heart that feares God receiues not his speech without examination so Mary discussed in her minde the words of the Angell and thought with herselfe What manner of salutation may this be And if otherwise for outward estate the person were neuer so contemptible yet if he speake the words of God he is reuerenced of the Christian for euen the feet of him that brings the glad tidings of peace are beautifull to him No man despiseth good corne because he finds it in a contemptible sack nor reiects precious pearles because they are in earthen vessels far lesse will the Christian refuse the message of grace because it is brought by a base messenger As the eare was the first port by which the Seducer entring in brought death to the soule so is it the first by which our Sauiour enters and restoreth life vnto it Hearing must goe before seeing wee must sit downe and reuerently heare the Lord on earth that wee may ascend and ioyfully see the Lord in heauen then shall wee sing that song As we haue heard so haue we seene in the citie of our God but if wee will not heare the Lord speaking in his word on earth we shall neuer see the Lord shewing his ioyfull face in heauen The Lord Iesus accounts our voyce sweet to him delights to heare it My Doue let me heare thy voyce for it is sweet Cant. 2. 14. And shall not we esteeme his voyce sweet vnto vs and delight to heare it Certainely if wee delight not in his word whereby hee speakes to vs hee shall take no pleasure in our prayers whereby wee speake vnto him For hee that turnes away his eare from hearing of the Law his Prayer shall be abhominable Yet it is not inough to heare Our Sauiour also warnes vs to take heede how wee heare Some heare malitiously such as come to trap the Preacher as the Pharisees often heard Christ that they might snare him This now is a common sinne that men resorts to preaching as if they come to amend the Preacher and not to amend themselues Others heare for curiositie seeking rather tidings of occurrents among men then the glad tidings of peace sent from God these are like vnto Herod who hauing our Sauiour Christ present before him sought a miracle to feede his curiositie but sought not grace whereby hee might be saued Some againe are not so euill disposed as any of the former two yet they heare vnpofitably for the present they are somwhat moued but carry nothing away whereby they may be mended these goe out of the Church as the vncleane beasts went out of the Arke that is they go out vncleane as they came in vncleane The Apostle compares them to vessels that runne out or to the sieue â—…ribrum which as long as it is in the water is full but if you take it vp no water remaines in it something they haue while they heare but so soone as they goe out it goes from them the remedie of this euill were to lay vp the word in our heart as Mary did The last sort of euill hearers are they who heare the word remember it and can report much of it to others but not as of a thing that concerneth their life and therefore while they speake of it to others they forget to doe it God hath placed in the body the eare the tongue and the hand not far asunder to teach vs that what wee heare with our eare and professe with our mouth we should practise with our hand The Censure And of this also it is euident that all are not Christians indeed who now vsurpe the Christian name CHAPTER III. Of his Eyes The Lords Command THe eyes of a foole are in the corners of the world Prou. 17. 24. but the wise mans eyes are in his head Eccles. 2. 14. Cast not thine eyes vpon that which is nothing Pro. 23. 5. For all that is in the world as the lust of the slesh the lust of the eyes and the pride of life is not of the father but of the world Ioh. 2. 16. As the graue and destruction can neuer be satisfied Pro. 27. 20. so the eyes of man are not satisfied with seeing Eccles. 1. 18. Let not therefore thine eyes and heart be for couetousnesse Ierem. 22. 17. neither full of adulterie Iude. 7. Haughtie eyes the Lord abhorreth Pro. 6. 17. and the high looke of the proud shall be humbled Esa. 2. 11. The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley pick it out and the young Eagles eate it Pro. 30. 17. Cast away therefore the abhomination of thine eyes Ezech. 20. 7. Let not my word depart from thine eyes but obserue wisedome and counsell Prou. 3. 21. that thine eyes may behold the right and thine eye-lids direct thy way before thee Prou. 4. 25. The Christians Prayer for Grace to obay this Command BE mercifull to mee O Lord and blesse mee cause thy face to shine vpon mee that I may know thy way vpon earth Let mee not be like the wicked who haue not the feare of God before their eyes But as thou hast made both the eares to heare and the eyes to see so I pray thee good Lord to teach me thy feare Turne away mine eyes from regarding vanitie and let not mine heart walk after mine eye except when I looke to my Maister and when mine eyes are toward the holy One of Israel that so I may be deliuered from euery euill worke and preserued to
will I eate of meates sacrificed to Idols or otherwayes forbidden whereby my God should be offended The fatherlesse also doe eate thereof and I will not eate my morsels alone Iob. 31. 17. I will poure out my soule to the hungry Esay 58. 10. and send a part to the poore for whom none is prepared Nehem. 8. 12. THE OBSERVATIONS THe Lord our God hath dealt very liberally with the Christian as concerning his meat for hee hath not onely giuen him euery greene hearbe but euery thing also that moueth and liueth hath God giuen him for meat Gen. 9. 3. yea all his creatures hath he subdued to serue man man being a seruant to his God according to that of the Apostle All are yours and ye are Christs But the wicked eye of that euill one enuies that man should enioy this great goodnesse of God and therefore as he tempts man to think that meat lawfull which God hath proclaimed to be vnlawfull for so he did to our Parents in Paradice so also he tempts man to count that meat vnlawfull which God hath proclaimed to be lawfull that so by one of two extremities he may snare the consciences of men This is that Doctrine of diuels so called by the Apostle which forbids to marrie and commands to abstaine from meat which God hath created to be receiued with thanks 1. Tim. 4. 4. and now is set out to the world by that Apostate Church of Rome vnder the shew of holinesse and truth for so vnto some men they command abstinence from all flesh at all times as to their Charter-house Monkes to others they command abstinence from flesh at certain times and that not for fasting and prayer onely but because forsooth in the dayes of Noah all flesh was accursed but not the fish Is not this to binde the Conscience where God hath made it free Is not this to pollute that which God hath purified Act. 10. 15. Woe be vnto them for they put darknesse for light and light for darkenesse they speake good of euill and euill of good Esay 5. 20. And yet the Christian notwithstanding that God hath giuen him this libertie hath a great care that hee vse not his libertie as an occasion to the flesh therefore in eating hee hath first a respect to God that hee offend him not in the vsing of his creatures secondly a respect to his brother that hee offend him not and thirdly a respect to himselfe that his Table be not a snare to him and the nourishment of his bodie become not the nourishment of sinne in his body First then in eating hee lookes vp to GOD and receiues his meat with prayer and thanksgiuing and that for two causes For hee knowes that man liues not by bread onely but by euery word that commeth out of the mouth of God and that it is not the meat but the blessing of God that continues life for if it were then they who are best fed would proue most liuely and healthfull but we see the contrary by experience that as Daniel grew better vpon his pottage then the other children did on the Kings portion so are poore laborers more healthfull and liuely then they who are more delicately nourished Againe hee knoweth that in euery creature Sathan hath laid his secret snare to trappe him and therefore doth hee eate circumspectly so putting downe his hand and his head to those creatures which are beneath him that hee also lifts vp his eyes and his heart to God who is aboue him not vnlike to the watchfull Cock of whom Naturalists write that when with the one eye hee doth looke downe to his meate with the other hee doth looke vpward least any rauening Bird vnwares should come vpon him And as patient Iob when his children were banquetting sent for them sanctified them and sacrificed for them euery day fearing least they had sinned and blasphemed God in their harts so the Christian knowing the malice and subtiltie of Sathan fearing his owne weaknesse armeth himselfe before meat at meate and after meate with continuall prayer Secondly the Christian so regardeth himselfe in eating that hee keepeth a dutie to his neighbour for albeit all things be lawfull to him yet will he not eate of any meat whereby his brother may be offended And as for them who are in necessitie hee is mindfull of them that of his abundance something may be forth-comming to them Worldlings like churlish Nabal doe account all that they haue their owne Shall I take my bread and my flesh said he c. 1 Sam. 25. 11. and they cannot suffer willingly any thing to goe by their owne mouthes as if they onely were the sonnes of God for whom all things were made but the Christian deales his bread to the hungry hee will not eate his morsels alone as Iob doth protest of himselfe at least with godly Nehemiah hee will haue a care to send a part to the poore for whom none is prepared The third point of the Christians discretion in eating doth respect himselfe if his portion be small hee vseth it with contentment hee doth know that God is the great steward of the whole familie who giueth to euery one of his Children their portion in due measure as he knoweth to be meetest for them and therefore will hee not murmure in any case If againe his portion be more then may content him hee doth vse it with sobrietie for Temperance is not so well knowne in want as it is in wealth To abstaine when thou hast not may be of compulsion but in the middest of wealth to be continent is great sobrietie As Sathan got the vantage of Adam and Euah by tempting them to eate of forbidden meate so hee doth seeke vantage of their children by tempting them to eate in a forbidden measure And as a Citie without wals is an easie pray to a stronger enemie so is a man saith Salomon who cannot restraine his appetite Intemperance is not onely a sinne but a mother of many sinnes and therefore is Sathan the more carefull to driue inconsiderate men vnto it For first toward thy God it doth make thee vnable eyther to giue him seruice or to receiue any good from him hee that is ouercome of surfetting can neither pray to God nor praise him nor yet receiue any Grace from him As in mirie and watry places nothing groweth were the seede neuer so good which is sowne in them so in a heart ouercome with drunkennesse which is as Augustine called it magna animae submersio a great drowning of the soule no instruction can take place wherefore wisely did Abigail who tolde not Nabal his folly till his wine was gone from him Neither doth it onely inable vs to doe good but prouokes vs also to manifold euils against the Lord our God as Israell sat downe to eate and rose vp to play so when men haue