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
beleeues in me should not abide in darkenesse vers 46. While therefore ye haue the light walke in the light that ye may be the children of light Ioh. 12. 36. The Christians Prayer for Grace to obey this command LOrd remoue from me that curse that in seeing I should not see and in hearing I should not vnderstand quicken me according to thy louing kindnesse so shall I keep the testimonies of thy mouth Specially worke faith in my heart for it is thy gift I beleeue O Lord but help thou my vnbeleefe Increase my faith that mine eyes may be opened to see the wonders of thy law Speake to the heart of thy seruant that I may get cares to heare what thy Spirit saith that I may tast how gracious thou art that I may smell the sauour of life in thy Gospel and may so touch thee that in beleeuing I may get life through thy holy name and may so bee ioyned with thee that I may become one spirit with thee through Iesus Christ to whom be glory for euer The Christians Practise of this command I Was borne of my naturall mother deafe dumbe and blind but now the Lord hath opened mine eares Esa. 50. 5. so that I discerne the voyce of my shepheard and will not heare the voyce of a stranger Ioh. 10. 5. for the Lord hath giuen vnto me eares to heare what the spirit saith Reuel 2. he hath also annoynted mine eyes with eye-salue Reu. 3. 18. I looke not on things which are seene but on things which are not seene 2. Cor. 4. 18. And haue attained to some in-sight of that glorious inheritance prepared for the Saints Eph. 1. Yea with open face I behold as in a mirrour the glory of the Lord 2. Cor. 3. 18. I haue smelled the sweet sauour of his garments Psal. 45. 8. and of his oyntments for which I loue him Cant. 1. 2. I haue tasted how gracious the Lord is Psal. 34. 8. his word is sweeter to my mouth then the hony or the hony combe Psal. 119. And I haue touched my Lord and his vertue hath staied the filthy issue of my sinne Luk. 8. 44. THE OBSERVATIONS THe Naturall man liues not till fourtie and fiue daies after his conception be expired but the Christian begins to liue as soone as he is conceiued The principall effects of life are Sense and Motion and the more excellent the life is the Sense and Motion is In the Naturall man Motion goes before Sense at least before the vse of the Senses but in the Christian Sense goes before Motion For it is the new Sense which causes the heart to moue and stirre in a new manner Therefore is it that first wee will speake of the Christians Senses and then of his motion or disposition Naturall parents often times bring out their children either dead or wanting some Sense or mutilate of some member but in the new generation it is not so for the Lord begets no dead no senselesse no imperfect children but liuing indued with all their Senses and perfect in regard of the number of their parts The first Sense by regeneration restored to the Children of God is the Sense of Hearing As the eare was the first port by which death was conuayed to the soule so is it the first by which life enters into it Euah by hearing what the Serpent said was brought to a delectation in sinne and the Christian by hearing what the Spirit saith is brought to a contrary hatred of sinne The Spirit of God opens our eares before he open our eyes if we refuse to heare the Lord wee shall neuer see him Auditus est gradus ad visum Hearing is a step to Seeing As Adam after his Apostacie heard the Lord when he cried to him but saw him not so is it with all his children we may liue in the body and heare him but no man can liue and see him It is the order appointed by God that wee should heare him before we come to see him Auditus aspectum restituet we lost our sight by transgression of Gods word we get it againe by obedient hearing thereof Sanet itaqúe auditus oculum qui turbatus est vt serenus vi leat quem turbatus non potuit Let vs therefore by hearing learne how to cure our eye that the eye being made cleare may see the Lord whom it cannot see so long as it is troubled then shall wee sing As we haue heard so haue wee seene in the citie of the Lord of Hoasts Oh what a fearefull sentence they seale against themselues who delight not to heare the word of the Lord Hee that turneth away his eare from hearing of the Law euen his prayer shall be abhominable for if on earth they get not accesse to God when they pray to him how shall they in heauen get accesse to see him A iust punishment of mans rebellion if hee will not heare when God speakes God shall not heare when he prayes and shall neuer admit him to see his face in heauen But the eares required in the Christian are internall by which he may heare what the spirit saith Of these speakes our Sauiour He that hath eares let him heare All that heard him saith Augustine had eares and yet few of them had eares Omnes habebant aures audiendi paâ—…ci aures obediendi Eares to heare but not eares to obey like those of Samuel Speake Lord for thy seruant heareth and of Dauid I will hearken what the Lord God will say for he will speake peace to his people and Saints that they turne not againe to follie And they who haue receiued these eares doe heare in such sort that they are sanctified by hearing according to that of our blessed Sauiour Now are ye cleane through the word which I haue spoken to you But alas how great is the number of them who after so long a hearing of the Gospel doe still retaine the filthinesse of their old sinnes they are hearers onely and not doers of the word deceiuing themselues for either else when they heare the word they vnderstand it not or if they vnderstand it they are not moued with it or if they be mooued they are not mended by it their motion beeing but like that of Foelix and their repentance like vnto the morning dew but few they are whose ears God hath opened by the grace of Regeneration The second Sense we receiue in the Regeneration is the Sense of Seeing Sathan promised to our parents that if they would eat of the forbidden tree they should become like God in knowledge but like a false deceiuer as he is hee made them like vnto himselfe for the knowledge of good which they had by creation instantly they lost it by their transgression and
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
it is come to passe by a most iust recompence vt qui exteriori negligenter vtitur oculo interiori non iniustè caecetur that hee who negligently vseth the exterior eye should iustly be blinded in the interior The necessitie of this rule shall yet better appeare to vs if we consider that it is not the eye which seeth there is one within that lookes out at the window of the eye to wit the soule if the soule be spiritually disposed there is nothing wee looke to shall offend vs if otherwise then euery thing we looke vnto becomes a snare vnto vs. Mâ—…lta enim retia tenduntur nobis à diabolo for many nets are spread out by Sathan wherein to trap vs yea if our hearts be not kept in a good estate ipsi nobis oculi retia sunt The second rule for gouernment of our eyes is to acquaint them with pouring out of teares for the miseries which our sinnes haue brought vpon vs. The same eyes which God hath giuen vs for organes of our sight hee hath also giuen vs for conduits of our teares therefore we see that in Nature children first mourne with their eyes before they looke on any thing to delight in it Thus if the sight of the creature moued vs to mourne as there is no creature which hath not in it a witnesse of that vanitie whereunto for our sinne it is subiect it should not so readily be a snare vnto vs to entrap vs in sinne as it is For as the Children of Noble men looking to pleasant buildings and lands which sometime belonged to their Fathers but now are possessed by others are rather moued to mourn then to laugh so we when we see the heauens altered the earth accursed the soueraigntie ouer the creatures taken from vs and in euery creature a foot-step of that misery which is the punishment of our Apostacie haue more need to mourne for those miserable effects of our sin then vainly to be delighted with an apparent beautie of the creature The Censure But now the great number of them who looke with wandring eyes Esay 3. 16. with eyes full of adultery 2 Pet. 2. 14. with hauty eyes and eye-lids lifted vp Prou. 30. 13. proueth that all are not Christians indeed who now vsurpe the Christian name CHAPTER IIII. Of his Tongue The Lords Command HEe that keepeth his mouth keepeth his life Pro. 13. 3. yea hee keepeth his soule from affliction Prou. 21. 23. for life and death are in the power of the tongue Prou. 21. 23. Specially be not rash with thy mouth neither let thine heart be hastie to vtter a thing before God for God is in the heauen and thou art in the earth therefore let thy words be few Eccles. 5. 1. and vse not thou vaine repetition as the heathen who thinke to be heard for their much babling Mat. 6. 7. But before all things sweare not neither by heauen nor by earth nor any other oath Iam. 5. 15. but let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill Mat. 5. 37. And say not this day or to morrow we will goe into such a citie but if the Lord will and we liue we will doe this or that Iam. 4. 13. In many words there cannot want iniquitie but he that refraines his lips is wise Pro. 10. 19. If any man among you seem to be religious and refraine not his tongue but deceiues his owne heart this mans religion is vaine Iam. 1. 26. A wise man concealeth knowledge Prou. 12. 23. and hee that hath knowledge spareth his words yea euen a foole when hee holdeth his peace is counted wise Prou. 17. 27. In all labour there is abundance but the talke of the lips bringeth want Pro. 14. 23. be yee therefore swift to heare but slow to speake Iam. 1. 19. Put away from thee a froward mouth Prou. 4. 24. and cursed speaking Colos. 3. 8. for cursing and blessing ought not to proceed out of one mouth no more then out of one fountaine proceedeth sweet water and bitter Iam. 3. 10. Lye not one to another Iames. 4. 11. keepe thy tongue from euill and thy lips that they speake no guile Psalme 34. 13. Speake the truth euery man to his neighbour Zach. 8. 16. for a righteous man hateth lying words Pro. 13. 5. And see you speake not euill one of another Iam. 4. 11. Put away all filthy speaking also out of thy mouth Colos. 3. 8. neither let fornication once be named among you nor filthinesse nor foolish talking nor iesting which are things not comely but rather giuing of thanks Ephes. 5. 3. for euill speeches corrupt good manners 1 Cor. 15. 33. And generally let no corrupt communication proceed out of your mouthes but that which is good to the vse of edifying that it may minister grace to the hearers your speech being gracious alway and powdred with salt Colos. 4. 6. The Christians Prayer for Grace to obay this Command SEt a watch O Lord I beseech thee before my mouth and keepe thou the doore of my lips Take neuer the word of truth vtterly out of my mouth but open thou my mouth and my lips shall shew forth thy praise yea I shall be filled with thy praises and with thy glory euery day So let thou the words of my mouth be alway acceptable in thy sight O Lord my redeemer Amen The Christians Practise of this Command I Will keepe my mouth brideled and will take heede that I sinne not with my tongue Psal. 39. 1. I haue purposed that my mouth should not offend Psal. 17. 3. I will speake no vaine word Esay 58. 13. but with my mouth will I declare thy praises O Lord from generation to generation Psal. 79. 13. I will not hide thy righteousnesse within my heart but will declare thy truth and thy saluation and will not conceale thy mercy and thy truth from the great congregation Psal. 40. 10. Yea the praises of God shall be in my mouth continually Psal. 34. and my tongue shall intreat of thy word Psal. 119. 172. I will sing to the Lord all my life and will praise him while I liue Psal. 104. 33. At midnight will I rise to giue thanks to thee O Lord. Psal. 119. 62. I preuent the morning watch to cry to thee Psal. 119. 147. Seauen times in the day doe I praise thee Psal. 119. 164. yea all the dayes of my life will I praise thee as long as I haue any being will I sing to my God Psal. 146. 2. Thy statutes shall be my songs in the house of my pilgrimage Psal. 119. 54. and my mouth shall daily rehearse thy righteousnesse and thy saluation for I know not the number Psal. 71. 15. Moreouer I will speake vnto man as before God in Christ Iesus 2 Cor. 12. 19. A deceitfull tongue shall not be found in
light to my pathes Psal. 119. 105. Therefore will I not walke in vanitie Iob. 31 5. nor in the counsell of the wicked Psal. 1. but my feet shall delight to stand in thy gates O Ierusalem Psal. 122. 2. THE OBSERVATIONS IT was the most ancient glory of man that hee was made to the Image of God and it will be his last and his greatest glory to be restored again to this same image without which the most excellent Monarches of the world are most inglorious For it is a most fearefull thing to remember that they who want the Image of God God shall denie them to be his Creatures Depart from me I know you not ye workers of iniquitie ye are not that which I made you I planted you a noble Vine whose plants were all naturall how is it then that ye are turned vnto me in the plants of a strange Vine Deceitfull Sathan stole away this glorious Image from our first Parents and as craftily laboureth he to steale from their children that second blessing of the Gospell by which the Lord Iesus offers to restore that Image againe vnto vs. And therfore what vniustly Esau spake of Iacob may most iustly be spoken of him hee is a supplanter indeed a Sathan an aduersary oh that we could take it more deeply into our hearts and so arme our selues against him as against the first and last most deadly enemie of our saluation As other members of the body are reformed and employed to the right vse by the grace of regeneration so the feet also which God hath giuen to carry man to and fro vpon earth Salomon calleth them The strong men for they are as pillers vpholding the whole body and carrying man most easily whither hee would goe They are basest in the body but very artificially made consisting of fortie and foure bones whereof one is in the heele as the socket of the piller another in the palme of the foote from thence one proceeding from side to side to euery toe and then in euery toe three bones meruailously knit together for the nimbler mouing and surer fastning of the steps of man So that if man did consider himselfe in the basest part of his body euen in the feete by which he treads vpon clay and doung as oft as hee did looke to himselfe he would glorifie his Maker saying with the Psalmist I am fearefully and wondrously made Psal. 139. But what is there so good giuen vnto man by God which sinne hath not infected the poison thereof beginning at the soule hath runne like a canker through the whole body so that from the toppe of the head to the sole of the foot there is nothing sound in man For by Nature the feet of man are impotent and vnable to walk in the good way which God hath commanded like that cripple of Lystra born lame of his feet from the womb who could not walke till the Apostle in the name of Iesus cured him so is euery man till the grace of Christ renue him They are nimble inough to walke in the wayes of sinne yea as the horse rusheth into the battell so can naturall men make hast with their feet to runne their owne way their feete are swift to the shedding of blood but in the end they are recompensed with a fearefull iudgement for as they delight to wander from the Lord so the Lord hath no delight in them Ier. 14. 10. and because now they lose their feet to euery way of wickednesse God in the end shall binde them hand and foote and cast them into vtter darknesse But the grace of regeneration teacheth the Christian how to walke with his feet to the doing of good and declyning from euill My feete saith Iob 23. 11. hath followed the steppes of the Lord and not declyned As a seruant walking at the backe of his Master hath his eye vpon him to follow his steps and to turne where hee turnes so the Christian walkes with the Lord as Henoch did and refuseth to goe any way wherein his Master hath not gone before him And because his Master is in heauen and himselfe on earth hee waites most diligently on his Master in those places of earth wherein most frequently hee appeares that is in the assembly of Gods Saints in his holy Temples for those are the places vpon earth which are most like vnto heauen Moreouer because with his feete he treads vpon earth and with his face lookes vp to heauen hee delighteth not much in those workes by which the earth may be gained but rather in those by which the great and excellent glory of heauen may be obtayned for euen by this that God hath made him to tread vpon the earth he learnes to despise the earth counting the best things that are in it but dongue in respect of the Lord Iesus The Church is described hauing the Sunne and the twelue starres on her head for Christ and the doctrine of the Apostles is as a Diadem of beauty to her the Moone figuring the world shee hath vnder her feete it is a shame to alter this order as carnall men doe who tread Christ and his word vnder their feete and putteth the world as a garland vpon their heads but the Christian will neuer place that in his hart nor vpon his head which God hath placed vnder his feete Thus while as hee walketh vpon the earth with his feete hee keepes within him an heauenly minde and so ordereth his wayes as may best serue to prepare a way for his ascension to his Lord. For in all the wayes wherein he goes he looketh eyther to Gods commandement or his license if he goe to a worke which is absolutely good as to heare the Word to visit the sicke to giue almes to the poore his feet moue therto with cheerfulnesse being surely warranted by Gods commandement If otherwise he be to go to a work which is indifferent such as is his bodily recreation by honest game he wil not moue his foot vnto it till first in his conscience hee be sure of license obtained from his Lord. But in all this let the Christian remember how he is greatly enuied by Sathan who in all his wayes hath spread out deceiueable snares wherein to trap him Psal. 57. at least to make him if he can stumble and fall Therefore first of all hath the Christian need to pray continually that the Lord who keepeth the feet of his Saints would saue him from the snare of his enemie Secondly hee hath continuall need in all his wayes to walke circumspectly As hee that walketh among thornes setteth not downe his foot without consideration so the Christian seeing in euery step there is a snare should take diligent heed to all his wayes And herewith all let the Christian ioyne these meditations Seeing thou lookest at length to be partaker of this glory of
33. i Deut. 33. 23. The Christian eateth his meat with thanksgiuing With contentation of his owne minde With Charitie toward others 1 Sufficiency of food allowed by God to man 1 Cor. 3. 12. 2 Sathan makes man count it lawfull meat which God cals vnlawfull or by the contrarie 3 Doctrine of Diuels defended by Papists Durand lib. 6. cap. de alijs Ieiunijs 4 Thus they pollute that which God hath purified 5 How the Christian in eating respecteth God his neighbor and himselfe 6 First he respecteth God and receiueth his meat with prayer 7 For it is not bread but Gods blessing that maintains life 8 In euery creature Sathan hath a snare therefore he eateth circumspectly 9 As Iob in banquetting sacrificed for his children so the Christian for himselfe and others 10 Secondly hee respecteth his brother and will not eate to offend him 11 Hee hath a respect also of them who are in necessitie 12 Thirdly hee respecteth himselfe eating with contentment temperance 13 Temperance is not so well knowne in want as in wealth 14 Sathan tempts eyther to forbidden meate or to forbidden measure 15 Intemperance is both a sinne and a mother of many sinnes 16 It makes a man vnable for all spirituall exercises 17 It prouokes him to manifold euils and that first against God 18 The first example of drunkennesse that euer was in the world 19 The second example 18 It prouoketh also man to euil against his neighbour Prou. 23. 29. 19 What euill it doth to a man himselfe Plin. lib. 24. c. 22 20 A drunkard in gods iudgement becomes his owne executioner 21 More prophane then Esau. 22 Three rules to be obserued in eating by a Christian. 23 First that he eate not forbidden meate 24 Secondly that hee eate not in a forbidden measure 25 Drinking by measure without measure a customable sinne now Basil. de ebriet 26 The same sin damned in the dayes of Basil and Augustine Aug. de temp Ser. 131. 27 Thirdly that hee eate not in a forbidden manner How the hands of a Christian should be gouerned toward God Toward the poore And in his owne vocation a Esay 3. 8. b Psal. 90. 17. c Psal. 24. 41. d Psal. 141. 2. e Deut. 33. 11. Hands vncleane idle bloudy blackt with bribes not open to the poore are not the hands of a Christian. 1 Hee is a monstrous man who hath a mouth to speake eate and hath no hands to doe good 2 Idlenesse was not suffered by God nay not in innocent Adam Gen. 3. 19. 3 The wages of an idle man is that he should want his meate 4 Euery man hath something wherein he should worke 5 The actions of a Christians hand are three 6 The first is to lift them vp to God by prayer Psal. 127. 2. 7 For mans labour in any calling is nothing without gods blessing 8 Actions begun and prosecuted with prayer cannot but prosper 9 The second action is to worke with them in our calling 10 Religion takes not away lawfull trades and vocations 11 Onely it corrects the abuses of them 12 The third action is to stretch them out to the poore 13 Why God hath made some rich others poore 14 As we take from God so should we giue to the poore Deut. 15. 7. 15 Liberalitie toward the needie recommended by the example of God 16 And of his creatures 17 Specially of the Sunne Cloudes Trees yea and of the Angels 18 A more blessed thing to giue then to receiue 19 Worldlings liue like monsters of the earth 20 Compared to the lake of Sodome 21 If worldlings giue they are like clouds powring raine on the Sea 22 Motiues to almes giuing 23 He which keepes that which God bids giue doth lose it 24 How he punisheth such by his officers 25 How otherwise also hee crosseth them 26 The gaine we get by giuing is more then that which we giue 27 This is manifested by the example of the widdow and Elijah 28 What vantage hee reapes who rightly giueth almes Amb. ossic lib. 1 cap. 30. 29 Hee that ministreth to the necessities of the poore doth him selfe more good then he doth them Nazian orat 46 in ecclesiast How the Christian is commanded to gouerne his feet by measure and rule a 1 Sam. 2. 9. b Esay 35. 8. c Psal. 5. 11. d Psal. 17. 5. e Psal. 119. 5. f Luke 1. 79. a Ierem. 10. 23. b Psal. 43. 6. c Psal. 5. 10. d Psal. 119. 133. The feet of a christian how they are refrained from euil And directed to good 1 Mans first and last glory is to haue the Image of God 2 How miserable are they who shall be found to want gods Image Ierem. 2. 21. 3 Sathan first and last enuieth this Image of God in man 4 The grace of regeneration teacheth vs also how to gouerne our feet Eccles. 12. 3. 5 The feet of man artificially made by God 6 That in the basest part of his body man might haue cause to praise God 7 But by nature the canker of sin hath run from the heart to the feet also 8 For naturally mans feet are impotent to good 9 But nimble inough and able to euill 10 The Christian by regeneration receiues the right vse of them 11 For he walkes after God as a seruant after his Master 12 And therefore delights to haunt those places wherein most frequently his Master appeares that is holy assemblies 13 With his feete hee treads vpon earth but vvith his face he looke to heauen 14 So the vvhole Church is described hauing the World vnder her feete 15 Thus vvalking on earth hee keepes an heauenly minde 16 For in all his vvayes he lookes eyther to Gods command or his license 17 Sathans snares laid in all his vvayes 18 Against vvhich the Christian armeth himselfe vvith prayer consideration 19 Seeing vve looke to tread Sathan vnder our feet let vs not pollute them 20 God hath honored vs by subduing all his vvorkes vnder our feet let vs not dishonour them 21 In that our Sauiour once vvashed his Disciples feet it vvas to teach vs all to vse our feet in holinesse and humility Company vvith the vvicked forbidden Cor ◅anting and marrying with them much more forbidden a Psal. 26. 9. b Prou. 2. 13. c Psal. 141. 4. d Psal. 119. 79. e Psal. 16. 3. f 1 Iohn 4. 10. How the Christian flyeth the company of the wicked But delights in the companie of them who feare the Lord 1 Man by creation made a sociall creature Gen. 2. Eccles. 4. 9. 2 Angels delight in mutuall societie and fellowship 3 How this good ordinance is abused to two extremities for some run to the solitarie life 4 Which is neither so profitable for Gods glory nor good of the Church as is the publicke Born in Cant. Serm. 12. 5 Solitarie life repudiates Charitie in the iudgement of Nazianzen Nazian erat 33 in laudē Heronts Chrisost. de Sacerd lib. 6. 6 The superstitious folly of Eremits now rebuked 7 On the other extremitie are they who liue in fellowship but not conioyned by the right band 8 Some keepe companie onely of custome as the beasts doe Aug. hom 38. 9 Others are moued to keepe company by selfe-loue 10 Some by similitude of manners 11 Similitude of good manners is the sureest band of friendship Amb. offic lib. 2 cap. 12. 12 A Christian flyeth the companie of the wicked for feare of the euill they may doe him 13 How dangerous their company is in the iudgement of Gods spirit 14 Men of excellent graces haue beene hurt by the company of the wicked 15 A Christian also slies the company of the wicked for feare least he doe them euill 16 A Christians respect in all companie is first to doe good 17 Secondly to get good Rom. 12. 8.