and vnable to set either his domesticke or the house of his soule in order before he dye without speedy reformation A fearefull farewell when he shal be inforced to forsake all his possessions lands and goods and his soule to leaue his body and all out of order when he dyes It is a speciall duty for a man to haue all the parts and powers of his soule and body alwayes in order IS it not therefore a chiefe part of thy duty for the setting of thy house in order according to Gods command seriously to examine how thou hast vsed or abused thy body the organs instruments and members of the same and speedily to vse all possible holy art and industry to reforme all thy defects That thou maist with the more comfortable alacrity prepare thee to that which thou canst not auoid namely to dye and to set all things in order against the time And because the tongue in commonly a most forward instrument to be a partie in euery action it is fit first of all to call it to accompt The examination of the Tongue A hard taske to gouerne the tongue aright OF all other members the tongue hath most need to be kept in order though it be a hard taske being a member euen from the cradle accustomed commonly to offend both God and man The tongue a wilde beast needs to be kept from raunging EXamine therefore how and in what order thou hast vsed or abused thy tongue a member of godly vse yet often vngodlily vsed God in his prouidence when he created man foresaw that the toÌ„gue would be vnruly and therefore euen as wilde beasts are kept in by hedges pales and strong fences lest they raunge abroad so hath God fenced the tongue with a pale of teeth and hath left as it were a gate to be opened and shut at the pleasure of man the mouth or lipps which as long as they are kept close and shut the tongue is inforced to silence but open but that gap the tongue hath liberty to walke The tongue cannot speake except the lips open IT is the tongue alone that speaketh but the tongue and lips together if the lips open not and shut the tongue may moue but can make no distinct sound so the lips may open if the tongue will not moue there proceeds no perfect voice when they both agree there proceeds speech good or euill as the heart within is prepared for of the abundance of the heart the mouth speaketh If the heart be good the words cannot be euill IF the heart be good the words of the mouth are seldome euill if the heart be wicked the words will sauour of euill Cursing swearing lying blaspheming backbiting slandering and all words that may offend proceed out of a prophane mouth which if thou by examination findest as thou canst not be ignorant thou hast great cause and if thou be not partiall in flattering thy selfe thou wilt vse all possible speedy meanes to reforme it The tongue cannot offend vnlesse thy lips consent SEt therefore a watch before thy mouth and keep the doore of thy lipps for as long as thou hâ—st a care to keep thy lipps shut thy tongue cannot offend if thou open them let it be to glâ—rify God for if thou long after life and to see good dayes refraine thy tongue from euill and thy lipps that they vtter no deceit The tongue often and many wayes abused ALas what will become then of too many that in buying and selling thinke that what they get by lying swearing and forswearing is well gotten And though dangerous to speake what may be thought of some Lawyers that will striue with all their wit and eloquence and vse their tongues to maintaine and defend a cause which they know in their owne consciences to be false against truth equity and iustice and that for a fee iustifying the wicked for a reward condemning the innocent in his righteous cause do not such as men câ—ll Knights of the post forsweare themselues for a fee God forbid that men of that ranke and calling as are eminent Lawyers worthy members of the common-wealth should debase themselues and face out a falshood for truth for another man for a little vanishing pelfe though it be your profession to aduocate for other men and may lawfully take reward beware take no fee against the innocent namely against him that you know hath truth on his side for you condemne thereby the righteous and iustify the wicked The tongue is an excellent instrument in the mouth of a wise and iust man THe tongue is a most excelleÌ„t instrument in the mouth of a perfect wise and iust man and is as a pestilent member in the mouth of a Tertullus which signifies a lyer and one declaring false things as was that excellent Oratour that falsly accused Paul before Felix It is not an excellent wit nor fluencie of the tongue though they be excellent gifts of God that shall excuse that man that by his wit and eloquence ouerthroweth a cause against equity yet I wish the practice were not so common to offend the God of truth for which aswell the guitlesse as the guilty are ofteÌ„times punished The tongue is a little member but most vnruly THe tongue is indeed a most vnruly member but a little one yet boasteth in great things and speaketh ofteÌ„times against the greatest vttering a world of wickednesse defiling the whole body through the wickednesse and filthy words proceeding from it hardest of all other members to be tamed harder than the fiercest beast that liueth which is tamed by the discretion and the wit of man but the tongue can no man tame He is a wise and perfect man that can rule his owne tongue NO man indeed can tame the tongue of another but a man of vnderstanding guideth his owne tongue and addeth knowledge vnto his lipps He pondereth his words before he speaketh and bridleth his tongue and he is indeed a perfect man that offâ—nds not with his tongue though many vnseemely words may slip the lips vnawares of a right religious man But a man whose tongue he hath accustomed to speake euill to cursing swearing and filthy talking cannot with the same tongue honour God neither praise him nor pray vnto him The tongues of the wicked are weapons of offences WHen power to doe open violence to another is taken from the wicked they haue no other weapon to offend their enemy than the tongue and that they sharpen like a serpent and by it like venemous Adders they spew out the poison that lurkes in their enuious hearts lying in wait with their tongues to backbite and slander the innocent Iniquity hath so couered their mouthes as they cannot but speake wickedly How to auoid a slanderous tongue IF thou wilt preuent the danger of an euill tongue in thy selfe meditate good things seeke to plenish thy heart with holy thoughts by hearing the word preached and reading of it with vnderstanding and practice so
harlots to allure thee to follow them and the multitude to the pit of perdition Follow not the multitude though they scorne thee BEware thou bee not seduced and drawne backe by them let not thy feete follow their steps though they flourish waxe rich and great glorious and thou be scorned derided and scoffed at for being so austere and earnest in the good way regard it not for it will not be long ere thou shalt come to thy iournies end the citie of the liuing God new Jerusalem where after thy tedious iourney thou shalt haue rest glory and peace for euer more Nothing ought to moue us out of the narrow way IN the meane time bee of good comfort ponder all thy paths and order thy wayes aright and let not the prosperitie of them that walke the broad way there pleasures or delights any whit moue thee to turne thy feet out of the way of righteousnesse truth and obedience The right guiding of the feet REsort often to the temple of God bee a diligent and an attentiue hearer of the word of God it shall bee a Lanterne to thy feet and a light vnto thy pathes so that thou shalt not slide The lord will keepe thy feet from falling and guide thee in the way of peace and happinesse to the workes of mercy to goe to the sicke to visite them to the prisoners to releeue and comfort them hee will make thee to bee as it were feet to the lame and eyes to the blinde as was holy Iob. Seeing wee are of our selues corrupt wee must seeke to bee guided by the Spirit of God TO this end hath God especially giuen thee thy feete to carry thy body not to places of iniquity but where thou mayst either doe good or receiue good But trust not thine owne wit or thine owne will for the direction of thy feet aright for they are corrupt and will misguide thee But â—raue daily the assistance of the holy Ghost to leade thee for as a blind man though hee haue legs and feet to beare him can he auoyd danger in his going without a guide And what is euery man but blind And therefore without that spirituall guide cannot man but goe in danger pray therefore the Father in his Sonne to send that holy Spirit which proceedeth from them both all three persons but one God to teach thee how to guide thy feet in the way of a godly and holy conuersation that thou mayst say with holy Iob My feet haue followed the steps of the Lord and not declined And lincke not thy selfe with those prophane and lewd wretches that doe not only not refrain but apply their feet to euery euill and licentious way whom God in the end will binde hand and foote and cast into vtter darnesse for euer The feete of the wicked are fettered with sinne PRay therefore continually vnto the Lord that hee will keepe thy feete from the snares of Satan and sinne the common high way that such men walke in as feare not the Lord. Their feete are fettered they can goe no further than the chaine of their naturall inclination will permit them and that is onely to euill euermore running as it were with greedinesse to their owne ruine and fall at length head and foot into the pit of eternall darkenesse whereunto they were led in the broad way from whence no counsell could reclaime by the Prince of that infernall kingdome with whom shall bee onely and euermore tormented all such as have abused their bodies their senses and members the house of their soules in all vngodlinesse without repentance or care to set keepe them in order as becommeth the elect of God here in this life He that gouerneth his senses and members of his body rightly is well prepared to dye COntrariwise if thou canst now so order thy senses thy hands and feet and all the members of thy body as thou art bound to doe and abuse them not to the hinderance of a godly life thou needst not to feare but that thou art well prepared to set thy house in order before thou dye for the outward good gouernment of the body is a good argument that thy heart within thee is in good order thy will and affections not much out of order and therefore not amisse in few words to examine the inward estate of thy soule as thou hast done thine outward body namely how thy heart standeth An examination of the heart No man knowes truely his owne heart WHen a man goes about to examine euen his owne heart hee enters into a Laberinth of difficulties into a bottomlesse deepe of subtilties deceites and frauds It is indeed vnsearchable and no man can truely finde what is in his owne heart although a man may thinke hee knowes the thoughts purposes and desires which hee concealeth in his heart and may determine in himselfe to put them in execution And yet when it comes euen to the very doing of what he intended another conceit crosseth it and turnes the first determination out of doores and so one thought thrusts out another infinitely for the heart is a store house of variable imaginations and vnstable purposes for when a man is most priuie to the thoughts of his owne heart as hee thinketh hee is commonly deceiued hee may purpose this or that and deliberate vpon the manner of the performance and as it were assure himselfe of a happy and wished end and yet succeed cleane contrary to his intention The heart is a closet full of deceitfulnesse THe heart is as a secret closset lockt vp as it were and euery man thinkes hee hath his owne true key to vnlocke it and so no doubt euery man seemeth to doe when hee deliuers his minde to another by word or writing But such is the deceitfulnesse of the heart that either it ouer-ruleth the tongue that speaketh or the pen that writeth from the meaning of the heart that he vttereth and writeth false-hood for truth or some truth mixed with deceit The dore of his heart are the lips and so subtile is the heart that it cannot open it selfe by nature but to euill for the heart of it self is corrupt aboue all things and corrupts euery action both of the body and mind and whatsoeuer proceeds from it is either euill or mixed with euill And therefore is the wisest naturall man ignorant of the euils of his owne heart The heart pondereth all kinds of wickednesses IF a man duely and throughly examine the wickednesse of his owne heart and be not partiall hee shall finde it inclinable to the most egregious euils that the most wicked reprobate that euer liued committed yea hee shall finde among infinite other greeuous sinnes motions tending euen to murther nay to reason as it were within himselfe against the very essence of God and against the deity of Christ. There is no thing so wicked and impious but mans heart by nature is or one time or other hath beene inclined to perpetrate
there is more euill lurcking in the same for the tast of one cup of wine sheweth what the whole vessell is And although thou know not throughly what is in thy heart yet by thy thoughts purposes and desires thou shalt finde whether it bee ouer-ruled by nature or seasoned with grace for if thy heart bee inclined to doe thine own corrupt will it will appeare if thou goe on in thy purposes and determinations without any stop or reluctation thou mayst iustly suspect thy heart to bee totally euill But if thy purposes be good and holy then they will be crost for though the heart be or ought to bee the seat of the Spirit of God yet there is a spirituall infernall power that will couet to possesse a part And hee will oppose euery good thought and inclination either to ouerthrow it altogether or to peruert it Desire of the heart to keepe Gods Lawes is an argument of a heart something well prepared BVt if thy heart doe earnestly desire to keepe and obserue the Law and Commandements of God thou mayst take it as an assured signe that thy heart though it harbour some wandering thoughts is not altogether so corrupt as that no good desires are in it But thinke that Christ hath begunne to circumcise thiâ—â— heart to purifie and renew it It is he that mollifieth our vnrepenting and hard hearts by his Spirit if thy heart bee sicke and heauy through sinne hee will ease and comfort it Moses commands vs to circumcise the foreskinne of our hearts namely to cut off all euill thoughts concupiscences fleshly and vngodly desires Jt is God that circumciseth our hearts BVt alas can nature suppresse nature can corruption subdue corruption How then can wee circumcise our owne hearts Here is thy comfort the Lord thy God will doe it for thee so thou with his grace adde thine endeauor Hee will circumcise thine heart that thou mayst loue the Lord thy God with all thy heart and with all thy soule that thou mayst liue Christ worketh after a better and a more sure manner in purifying and cleansing thine heart than thy selfe canst do Thou canst not make an haire blacke that is white much lesse make thine heart cleane that is filthy It is hee onely that can change thine heart from euill to good which when hee hath once cleansed there followeth holinesse integritie of heart and outward godly couersation by godly endeauour The heart emptied of sinne as we thinke to day becomes full againe to morrow vnlesse God purifie it BVt if thou without the helpe of this blessed Spirit goe about as it were to euacuate and cast out thy knowne concupiscences and desires of thine owne heart as many prophane men many times endeauour to doe Thou canst not but obserue that what thou doest cast out to day begins againe to defile thee to morrow for such is the nature of the heart vnregenerate that like a spring of water now emptied forthwith filleth againe The heart a spring of corruption and sinne THe heart is a continuall spring of corruption whereout wee draw sinne and if wee repent it to day and seeme to feele a kind of release and pardon of it if we continue not constant in keeping it out of our affections and desires by faithfull prayer which by nature wee cannot doe It will bee as full of impieties to morrow as yesterday it was Sinne once entertained into the heart hardly cast out againe IF thou giue thine heart but a little to sinne and giue sinne but the head in one seeming small desire It well afterward make way for it selfe and then when thou wouldst thou shalt not bee able to withstand it for thy heart by nature without grace though it be neuer so much admonished and instructed by the Word of God to entertaine godlinesse and vertue though neuer so much moued and pricked forward vnto piety and obedience towards God it will bee like Lots wife looke backe againe to her wonted desires vntill it bee turned as it were into a stone that no feare of punishments nor threats of torments shall at last be able to peirce it to the right reformation of it for as the heart is totally corrupt by nature so euery motion of the heart in it selfe tendeth to corruption Take heede therefore lest at any time there bee in you an euill heart and vnfaithfull to depart from the liuing God and hardned through the desâ—itfulnesse of sinne The best heart hath some feelings of euill motions SInne proceedeth from a subtile prompter and deceiueth the heart not well instructed the heart not regenerate But the heart whom the Spirit of God hath sanctified feeles in it selfe a meere dislike of sundry motions which intrude themselues as it were by stealth into it striuing to haue the mastry against which the regenerate part sets it selfe as the Bees against the droanes to hurle them out of the hyue of the heart Nature and Grace can no more mutually agree and embrace one the other than Fire and Water and that is the reason that the vnregenerate is at more peace than the regenerate heart for as the heart by nature ingrosseth all carnall things that may delight it and is at peace in it selfe hauing no crosse motion to trouble it So a spirituall and sanctified heart harbours or at least indeauours to entertaine euery good and godly motion And therefore as the best heart is in part spirituall and in part carnall there ariseth a spirituall warre as it were in a truely regenerate heart between the Flesh and the Spirit which argues the heart to be indeed more spirituall than carnall for if it were totally carnall there would bee no striuing But in that heart wherin the holy Spirit of God hath place there â—hrough the malice of Satan and through naturall corruption will fleshly and carnall motions often intrude either of them striuing to bee chiefe Lord of the heart for either of them couets to haue all or none The spirit will admit no participation with the flesh But the Flesh yet will bee content like the falsely pretending mother of the child to haue the heart diuided so she may haue her share for her pleasurâ—s shee could affoord a share to the Spirit but it should be but a small share by the will of the flesh Nature and Grace striue in the best heart which of them should rule therein FOr let Grace bee neuer so strong in us yet will Nature show it selfe oftentimes yea and seeme to bee mistresse and commandresse in the heart Otherwise how could a righteous man bee said to sinnâ— seuen times a day in whom it cannot bee denied but there is Grace aboue Nature and that Grace keepes Nature in some measure vnder though with much striuing for sinne is of so imperious a condition being the daughter of Sathan the prince of pride that if it were possible would beare the whole rule and sway of the heart and so it doth where Grace is absent and though Grace
to spend nor giue and when her louers haue as they thinke been much beholden to her for her bounty in fulfilling their corrupt desires then she begins to shew herselfe in her likenesse picking their pockets and rifles them of al that she gaue them dispossessing theÌ„ of their great reuenewes disrobes them and deplumes them of their peacocks attire and brings not a few of them to pouerty and shame and casts them off as the harlots did the prodigall sonne And if she be so kind to some as to suffer them to be seene to ruffle and florish long dandling them in her lap of lasciuiousnesse yet at last she sends them to their graues stript of all and turnes them away as poore men naked as they came to her only with a silly sheet to couer their nakednesse vnseemely to be seene of men O shut thine eyes therefore make scorne to bestow the time of casting one looke with delight vpon the best things she offers thee necessaries excepted being so vncertaine and so certainly dangerous How to imploy our inward sight BEtter it is for thee and to thy more solide comfort and true content through faith to be assured to see thy Redeemer in his glory hereafter for euer than to be here as it were bewitched with the inchantments of the deceiuing things thine eyes doe here see which doe so fasten carnall affections to earthly things that thou canst haue no time to looke vp from whence thy redemption if thou be one chosen of God comes and where are hid the vnspeakable treasures that the Lord reserueth purchased by Christ for them that haue their eyes fixed on him by faith The carnall eye a hinderance to the spirituall CLose vp then thy greedy eye that is so pragmaticke a promotor of all deceiuable obiects to the heart that ingrosseth all that is offered vnto it that delighteth it And commonly shutteth out the most excellent inuisible things because the naturall eye sees only things visible in the world and hinders the spirituall eye from beholding the things of heauen Mischiefes proceeding from the carnall eye THis carnall eye makes the heart an Idolater by coueting a murtherer by enuying a theefe by desiring an adulterer by lusting a glutton by longing And this by the abuse of the eye and consent of the heart abusing and disordering the whole body the house of the soule and the soule it selfe Aboue all seeke the illumination of the inward eye LEaue then the fulfilling of the lusts of thy corporall eye which only seeth by the light of nature and seeke by faithfull prayer the illumination of thine inward eye whereby thou maist apprehend spirituall and heauenly things The sight of the spirituall eye THis internall eye is inlightened through the spirit by the word preached and vnderstood whereby we see God our Creatour as we see his works by our naturall eye we see Christ Jesus his Sonne proceeded froÌ„ God the Father we see him suffering not onely many grieuous abuses iniuries lying in his humanity among the Iewes but his bitter ignominious death vpon the Crosse But also our Redemption and Saluation in and by him By the same eye of a liuely faith we see and apprehend his merits we see him stand a mediator for vs at the right hand of his Father interceding betweene vs sinners and our offended God and in whom we are imputed righteous Things only seene by a spirituall eye through faith LAbor to see and apprehend this great mystery of our Redemption and Saluation which none can see by his quickest eye of naturall wisedome no it is foolishnesse to the naturall man to thinke that God could haue a Sonne made flesh to be conceiued in the wombe of a Virgin without man to bee borne into the world according to the course of men to dye and within three dayes to rise againe by his owne power being God and immediately after to appeare in the same humane shape and to eate bread and in the same body to ascend into the heauens and there to remaine a glorified body and that in the same body hee shall come againe accompanied with Millions of Angels to iudge aswell them that remaine aliue at his comming as them that are already turned into dust in their graues burned to ashes perished in the seas and deuoured by beasts And that their bodies that haue dyed fiue thousand yeeres since euen Abel and all that haue dyed since being vtterly consumed that euen their bodies now dust shall rise againe and be re-united to the soules of the righteous to be eternally glorified with Christ and his Elect And of the wicked to be eternally tormented with the Diuell and his angels The cause why men couet not that spirituall illumination THese things are hid from the eye of nature and naturall reason and apprehension and that is the cause that many wanting that spirituall eye of heauenly illumination doe apply their carnall eyes to the things here below that doe not onely not profit them but grieuously endanger him They haue neither the will nor the knowledge how to seeke as they are commanded The Kingdome of Christ and the righteousnesse thereof wherein consisteth the assurance of all them that shall be partakers of that Heauenly Kingdome with Christ found of them that seeke it in the word of truth and apprehended by the eye of a liuely faith which is 〈…〉 of the same Ieâ—us Christ. Hearing of the Word the meanes of spirituall illumination VSe therefore the meanes to attaine vnto this celestiall illumination heare the Word attentiuely pray feruently lifting vp thine eyes to heauen seeke holinesse and purity for the pure in heart haue onely the promise to see God here by the eye of faith and hereafter euen with these eies by which we now behold his creatures Striue with a continuall holy violence to bee enlightned from heauen Then shalt thou see to set not onely this outward sense of seeing in order and thy domestick family and goods but the rest of thy senses thy whole body and soule in order perfectly and religiously before thou dye Touching the examination and ordering of thine eares HAuing considered briefly the reformation and ordering of thy tongue eyes it behoueth thee likewise to examine how thou hast formerly vsed or abused thine eares Organs and instruments of hearing likewise placed neere the intellectiue part of thy head the chiefe outward part of thy body The eare is not so apt to heare as the eye to see ANd although the eare be not so actiue in motion to heare as the eye is to see that can in a moment turne it selfe to many and seuerall obiects nor so fluent as the tongue that moues it selfe in what and in what diuers discourses the minde moues it vnto yet the eares through their passiue and penetrable quality are apt to entertaine things which may moue the heart to conceiue and stirre vp the will to affect as euill things as the eye or tongue The eare
a doore whereat many euils enter BY the eare of our first Parents as at a doore entred the first 〈…〉 allurements and deceitfull promises that moued them to rebell against their Maker and therefore thou maist not think that Satan will be lesse industrious in vsing like flattering and falsely obsequious ministers to sound like delightfull deceiuing songs in thine eares both of pleasure and profit as may seduce thee and poyson thy affections and so infect the whole house of thy soule as will bring all that appertaines vnto thee out of order The eare a necessary member to conuey words to the vnderstanding YEt is thine eare an excellent and necessary Organ it tryeth words as thy taste tryeth meat and thy palat Wine whether good or euill and distinguisheth the voyces it heareth conveying also the matter to the vnderstanding As when Iosiah the King heard the Booke of the Law read his eare conuey'd the words to his intellectiue sense which his heart conceiuing wrought such compunction in him as hee rent his clothes for that hee thereby found that the Lord was angry because the people had not obey'd the words of the Booke The godly Jewes likewise were pricked in their hearts when their sinnes were reproued by Peter So we being reproued of our sinnes by the Word preached if wee haue eares to heare may bee moued to amendment of life The words of the mouth of no vse without the eare WIthout the eare the tongue were of no vse but as the tongue of a brute beast onely for feeding not for speaking for what auaileth speech to a man that heares not at all no more than to shew colours to a blind man Without the eare the minde of one man cannot be conuey'd ordinarily to the vnderstanding of another neither could man be partaker of the Word of GOD by preaching neither were the most excellent Art of Musicke of any vse Seeing therefore it hath pleased God to giue thee this so vsefull an Organ apply it to the hearing his voyce As Mary did sitting at Christs feet to heare him preach Apply not thine eares to flatterers nor vngodly discourses TAke heed that this instrument of hearing bee not abused and deceiued by the frailty of the mind in hearkning vnto flatterers that onely vse their tongues to deceiue And open not thine eare nor listen thou to vngodly and prophane relations and vnseemely discourses they breed but wickednesse in thy minde and corrupt thy heart with vanities and forbidden thoughts neither spend thou pretious time in hearing or reading fabulous and lasciuious bookes rimes of ribawdry foolish and offensiue libels hearken not to vngodly songs nor to old wiues tales whereby many times the holy Name of GOD is not onely taken in vaine but blasphemed which vngodly men heare with a kinde or diuellish delight and thinke they sinne not Auoid the listning to things mouing to sinne BVt know thou that whoso lendeth his eare to heare things tending to moue vnto sinne delighteth in the meanes to make him more sinnefull and sheweth himselfe willing to adde fewell to the fire of his carnall concupiscence as if corrupt nature it selfe were not prone and ready enough to offend GOD but it must haue Sathanicall prompters and outward motiues to make it more guilty Prophane eares listen to vnholy things THese men haue eares to heare but apply them to that which is euill vncircumcised eares such as Ieremy the Prophet reproueth saying They are not ashamed to open their eares and listen with attention to whatsoeuer may tend to Gods dishonour And such eares haue they that in their wanton feasts and banquetings euen while they are partaking of the good blessings of God euen among their superfluous cups and cates which were sin enough cannot be godly merry in receiuing Gods creatures with thankfulnes prayer for a blessing vpō that they receiue to refresh their bodies which for formes sakes as appeareth peraduenture one in the company well disposed may seeme to performe forget yet all holy reuerence to God and desire to haue their eares filled with variety of musicall instruments which may bee vsed without offence Wanton songs at feasts wicked ANd which is most wicked their meates and wines must be sawced and seasoned with lasciuious wanton and most hellish songs of ribawdry and filthinesse the more to stirre them vp to lust and reioyce and laugh at their own shame and will not sticke to controule any that shall reproue it ready to abandon him out of their societies as a Precise Puritan for interrupting their vngodly mirth with some godly communication which they hold motiues to melancholy There is no sweet or pleasing feast to some but where the Diuell is one of the Musitinsa or Foole in the Play and they to dance after his Pipe If an Infidell should heare some of their delightfull songs he would surely thinke they were either of none or of some Ethnike religion Why not Psalmes rather than wanton songs at Banquets AShame it is to Magistrates especially to such as will admit of such infernall melody who ought to suppresse it if they will be merry why can they not aswell recreate themselues with instruments of musicke if they desire it and Psalmes to the praise of God as to please the Diuell with songs of iniquity Fit it is to abandon the songs or banish the singers for the very breath of them infecteth not onely the Tauernes where they are commonly receiued but the very streets where they are permitted to seeke company to corrupt Stop thine eares from filthy songs THou therefore that intendest godly order in thine owne house and wishest the welfare of thine owne soule stop thine eares from hearing such vile and vicious forbidden vanities To what to apply thine eares LEarne and accustome thine eares to heare wisdome and hearken to vnderstanding delight thine eare onely to hearken and to attend vnto the Words of GOD preached whereby God speaketh vnto thee and calleth thee from these vngodly vanities To make thee holy as he is holy And hearken not vnto the voyce of Sathan that speaketh by his infernall Ministers to make thee more and more sinnefull God hath giuen and opened vnto thee eares to heare him and wilt thou apply them to heare his holy Name prophaned and blasphemed to please the Diuell Wherefore God hath giuen men eares HEE hath giuen thee eares to hearken vnto and to learne vnderstanding in heauenly things and to discerne his voyce from the voyce of strangers namely of Satan and of such as delight to speak but not as becometh perfect Christians their word tendings to offend God and good men Jt is a like euill to talke or to delight to heare euill talke EVill words corrupt good manners and therefore thinke not that it is no sinne to heare prophane and vngodly discourses though thou thy selfe discourse not for to lend an eare with delight vnto vngodly talke is as euill as if thou didst vse thy tongue therein for there is no
Wisedome suspects the thoughts of the heart ANd therefore doe many though well grounded in Christianity suspect euery motion that proceeds from their hearts fearing to be deceiued by the deceitfulnesse of them And therefore endeauour to trie them by the touchstone of the word whether they bee sound or sinnefull which is an argument of a good heart The most godly thinke other mens hearts words and works better than their owne THe best man is so farre from iustifing his owne heart to bee cleane as although other commend his words which should be the true messengers of the heart and praise his works that seeme worthy of praise yet hee thinketh euery mans heart wordes and workes better more cleane and more vpright than his Yet such is the naturall pride and securitie of many that they dreame through the grosse corruption that lurkes in their hearts that they are very excellent and innocent creatures of sound and vnpolluted hearts despising others in respect of themselves as the Pharisee did the Publican and yet in heart prophane and wicked Many men deceiue themselues by flattering their owne hearts THere is no man that can rightly iudge his owne heart though hee may as many doe make a faire outward show as if his heart were according to his outward behauiour when yet it is full of hypocrisie spitefull Ambitious full of vices and vncleane desires This man perswadeth himselfe that as long as the world doth hold him holy and innocent how corrupt soeuer his heart be within hee standeth with God as hee doth with men If men iustifie him God cannot nor will condemne him a note of a corrupt heart As no man knoweth his owne heart so much lesse another mans by his outward conuersation BEE not deceiued thou that canst not truly iudge of thine owne heart dost thou thinke that other men can Thou wilt say by the fruits the tree is knowne thy heart is the tree and thy outward workes the fruit if then men see thy good workes they cannot but approue thy heart to bee seasoned accordingly But thinke that man seeth and iudgeth according to the outward shew onely and that there is one alone that seeth and iudgeth the very heart and reines and therefore whether thou iudge thine owne or other mens hearts by thine or their workes thinke of others as of necessity if thou deale impartially with thy selfe thou shalt find in thy selfe a heart corrupt filthy and inclinable to things thou art ashamed to reueile and affraid to commit and were it not for the shame of the world or for feare of punishment thou couldest find in thy heart to commit them and thinkest thou that all men are not of like condition with thee as touching the naturall corruption of their hearts Who then can say his heart is cleane though he may seeme vpright before men Selfe-loue a vice of vices IF therefore thou diligently consider that Vice of all vices Self-loue wherewith euerie man by nature is infected consequently thy selfe thou wilt confesse thy heart to bee vncleane and that it is farre more inclinable to think and conceiue euill than good and more prone to produce sinne than to imbrace sanctity And yet to thinke thy selfe through selfe-loue holy and thy heart cleane Many men couet to couer the filthinesse of their hearts by a disguised conuersation IT is the common fault of most men to please themselues with a conceit that if they can speake well if they can conceale their hidden inclinations and walke disguised so as men cannot see nor perceiue the filthy thoughts and desires that lurcke in their hearts by their outward actions they are as sincere men as any are though for the gaining of a little peâ—fe in the world they will lye sweare and forsweare when the heart if it could speake would accuse them to bee lyers to their faces As if their hearts were truly seene their consciences strictly examined they could not but confesse How then can other men know us according to our inward hearts when we our selues suspect them and for shame seeke to couer and conceale the filthinesse of them with the cloake of hypocrisie to make them seeme full of integrity being indeede full of impiety Our thoughts and purposes of heart ought to be tried by the word and commandements of God NAy It may bee indeed that a man may simply thinke his heart cleane walking honestly and ciuilly before men and find no cause of suspition in himselfe why hee should not bee thought to bee the same indeed that hee seemes to bee and thus no doubt doe many men flatter themselues for want either of true search of their hearts or for not trying their thoughts purposes imaginations and desires by the word of God For there is no man so senselsse but hee can conceiue the most apparent thoughts and purposes of his own heart though concealed to others were hee an Atheist And therefore if there bee in him any sparke of the knowledge of the Word of God especially of the ten Commandements he may be able as soone as any purpose of heart arriseth to examine the equity or iniquitie of it by the same Word And as he findeth it allowable to put it in execution or forbidden to abandon it The most righteous man hath corruption in his heart IT is impossible but that the best man vpon serious examinatioÌ„ of the inclination of his heart shal find it corrupt though many through a slender and sleight search seeme to find nothing amisse Paul knew nothing by himselfe yet did hee not as most men doe iustifie himselfe for in another place he cries out against the corruption of his heart being an elect vessel of Christ saying That which I should doe I doe not but that I should not doe that I doe Many vnfelt sinnes lurcke in the best heart WHereby it appeareth that the best men haue many faults which they themselues can take no knowledge off neither obserue they them in themselues And therefore had all men need to pray as Dauid did Cleanse my heart oh God from my secret faults Many sinnes lye hid in the heart not obserued by him that harbours them yet many men flatter as it were their hearts omitting to rip them up and to try them to the quicke And therefore their hearts flatter them and forbeare as they thinke to condemne them But these are sicke and feele it not their hearts are hardned against the time of a more serious examination when their consciences shall witnesse against them to their finall condemnation the corruption of their hearts Wee ought not to be partiall in the examination of our hearts BEE not partiall therefore but search thy heart in time search it to the bottome call all things as neere as thou canst what thou hast thought spoken or determined if thou find by the strict rule of the Law that it hath bin inclinable to euill and that thou haue committed sinne through the corruption thereof thinke that