infected with originall sin not by any physicall contact of the body but by Gods just judgment imputing Adams sin to all his posterity being in his loynes when he sinned upon which imputation followes an inclination to sin as a punishment of Adams transgression so the child is infected with originall sinne not because his Soule is united to his body but because he is the sonne of Adam 25 We are also to beleeve that God from all eternity decreed to create man to his image and foreseeing his voluntary fall ordained to elect some in Christ to salvation and to passe by others which election depended not on mans foreseen Faith or works for God could foresee nothing in himbut what he was to give him nor could the cause be posterior to its effect but election is the cause of Faith and good Works for we are elected that we might be holy Eph. 1. 4. therefore Faith and Works foreseen are no more the causes of election then of Vocation and justification 26 We may like wayes safely beleeve though there be no inherent righteousnesse in us wherby we may be accounted just in Gods sight yet that we are justified by Christs righteousnesse being imputed to us not only by his passive obedience in dying for us but also by his active in fullfilling of the Law for Christ is totally ours both in doing and suffering and as Adams active disobedience made us unjust so Christs active obedience hath made us just and as our sins were to be expiated so life eternall was to be procured for us his suffering expiated our sins therfore his fulfilling of the Law did purchase life eternall for us 27 We are bound also in Conscience to beleeve that the good and evill which befalls us in this life comes not to passe by any Stoicall or fatall necessity nor by fortune or haphazard but by Gods speciall providence by which he guides the world not only in generall but in every particular creature and action also so that the evill actions of men which he ordained not by his predestination are ordered by his providence for God infuseth not evill into mens wills but directeth unto good ends that evill which they perpetrat of their own accord Thus having breifly shewed the Credenda or what in Conscience we are bound to beleeve now I will as breifly set down the Agenda or what things with a safe Conscience we are bound to performe WEE are bound in Conscience to feare God as our Lord and able to cast body and soule into hell fire and as being our Father to love him with all our heart all our strength c. and patiently to beare his corrections as being arguments of his love and knowing that he will lay no more upon us then we can beare also to obey him with the same cheerfullnesse and alacritie that the Angels in heaven do and to be thankfull to him from whom we receive all good things and the blessings both of his right and left hand blessing God the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly places in CHRIST 2 We are bound in Conscience to call upon GOD upon all occasions and to lift up pure hands in all places so that our prayer may be accompanyed with Faith fervency love reverence and humilitie and grounded not upon our own worth but on Christs merits and not directed to Angels or Saints but to God himselfe who alone is omnipotent omnipresent omniscient and will not have his glory given to any other and we are not to pray only for our selves but also for all men even for our enemies therefore must not use imprecations against the person of any man though against their sinns and errors we may for the imprecations we read of in scripture were either predictions or temporary execrations or else they were uttered only against sinne or by such as had the gift of discerning or to whom Gods will was known in that case 3 We are not bound in Conscience to observe all canonicall houres in prayer but we may at all times call upon God nor are we necessarily tied to any place but in all places we may lift up pure hands nor to any particular gesture but we may use any gesture that is reverend nor are we tyed to use the voice for God can heare the inward cries of the heart non vox sed votum 4 We are bound in conscience not only to pray but use sometimes to fast that our prayers may be the more servent and effectuall that the untamed lust of our flesh may be kept under that our unworthinesse humilitie contrition and repentance may the more appeare and this we must doe not only when Gods judgements hang over us but also when we have any great blessing to procure or any great work to perform not only must we abstaine from meate and drinke but also from all delights and comfortable recreations so farre forth as the strength of our bodies will permit but withall we must take heed of any conceit of merit or of distinction of meates for Conscience sake or of set times urged as necessary which ought to be arbitrary 5. We are bound in Conscience to make open profession of our faith when we are required thereto by the Magistrate or by such as may command us that wee may bee known or when we see by our silence God is like to bee dishonoured and the Church prejudiced hee that confesseth me before men saith Christ him will I confesse before my Father which is in Heaven 6. If at any time we converse with prophane and Idolatrous people we are bound in Conscience to shew our dislike both of the one and the other not onely inwardly in our mindes but also outwardly by our voyce and gesture for God will be honoured of us both in our bodyes and soules for he made both neither must wee thinke to serve God and Belial at the same time 7. If at any time we are persecuted for the truth and a good Conscience if we see that there is a lawfull way to escape presented to us if we know that we have not strength to resist temptations and fierie tryals if our persons bee chiefly aymed at if we have no hope to doe good by our stay if our resolution be not utterly to forsake our publike charge if we have any but to returne when the times are quiet wee may with a safe Conscience flye having both Christs counsell and example for it besides the practise of many holy men other wayes if by our flight God shall be dishonoured the Church prejudiced the Magistrate or the State where wee are wronged we are not to flye especially when all lawfull meanes of escape is denyed us 8. If we will heare the words of God with profit and comfort wee are bound in Conscience to lay aside all prejudiciall or evill opinion of the Preacher to cast aside all superfluity of maliciousnesse and to
own interpretation and conceit goeth against his own beleife for he beleeves that he is in the right though indeed he is an error now What is done either against or without Faith is Sinne Rom. 14. For the Egyptian Mid-wives who beleeved that they might with a safe Conscience lye to save the Hebrew infants from drowning had done against their faith and conscience so been guilty of murther formaly though not materialy if they had not lyed But we must note that though we are bound never to resist the erring conscience yet we are not obliged alwayes to follow it for if the error be voluntarily contracted we are not tyed by any obligation to yeeld obedience to it yet we are bound by a simple ligation not to doe any thing against it because the Conscience beleeves this error to be truth remaines as yet not convinced untill which time these actions which in themselves are materially evill yet are not evill formally as when a man lyeth with his neighbours wife beleeving her to be his own he commiteth adultery materially in effect though not formally or in his conscience and intention and for the same reason the Dictates of an erroneous conscience are to be preferred to the precepts of a Superior until the error be removed by the Superior who cannot injoyne us to do that which destroyes the law of nature but to do any thing against our conscience were to thwart and oppose that very law of nature 2 Opinion is the second infirmity to which the conscience is subject in this life by reason we are ignorant of the true causes of things without which there can be no knowledge for Scire est per causas cognoscere but opinion is a bad rule for men to square their actions by seeing we can never give a firme assent unto that which we perfectly know not but by way of probabilitie therefore the assent is timerous cum formidinecontrarij yet it is opinion that for the most part bares rule in the world and causeth men without scruple of Conscience to runne headlong into many errors and absurdities it is opinion that imboldens men to persecute without remorse of conscience al such as dissent from them and in this they think they do GOD good service hence the Arians of old thought they were bound in Conscience to persecute the Orthodox Christians and so the Papists are led by the same opinion at this day in persecuting the Protestants dissonant opinions have as well armed mens Consciences with boldnesse as their hands with fire and sword against each other the opinion of universalitie and antiquity hath kept the world so long in blindnesse of Popery causing them without scruple of Conscience to swallow down their grosse errors which notwithstanding Luther could not disgest neither he of late nor Athanasius of old could satisfie their consciences with the opinion of universalitie the opinion that the scholars have of their teachers worth and integrity make them without any check of Conscience maintaine defend even to their own undoing and of the place where they live their masters errors be they never so absurd and this is the cause that the Church hath been stil pestered with so many Heresies the opinion that the Subject hath of the Princes authority and power as also the necessity of obedience to his commands makes them without any controlement of conscience put in execution what soever he commands be it right or wrong and when they take an evil opinion of the prince though he deserve it not their Conscience sets them on work to rise against him some Physitians think they may kil men with a safe conscience by trying experiments their conscience doth not check them for murther because they have an opinion that what they did was for the furthring of their own knowledge and the benefit of others so from the opinion the Lawyer hath that it is lawfull for him to live by his Profession he makes no scruple to receive his Clients mony and to plead for him in a wrong cause 3. The third infirmity of the Conscience is doubting to which so long as we are subject our actions can neither stand with love nor faith nor goodnesse not with love for how shall we love God when we doe that which wee doubt is not consonant to his will not with faith for faith is an assurance and firm assent but that can be neither assent nor assurance where there is doubting and what is done without faith is sinne saith the Apostle not with goodnesse for that action cannot bee good which is done without knowledge but where doubting is there cannot be knowledge Maximum malae mentis judicinm fluctuatio therfore if the action bee doubtfull which we goe about it were better bee for borne then put in execution for there may be danger in performance there can bee none in forbearance a man that doubts of his impotency and ineptitude for mariage were better abstaine then marry hee that doubts whither the goods or estate which hee enjoyes bee his owne or not were better restore then retaine them if he can find the right owner if he cannot find him then hee were best bestow them on the poore or else retaine them with that intention and resolution to restore them to the right owner and for that cause use his best endeavours to finde him out so when we doubt whither the Princes command imposed upon us be just or not wee ought to bee resolved either by the Prince or by some other wise and religious man of the lawfulnesse of that command If the Vsurer doubt whither hee may lawfully take use or not he were better forbeare then demand it for there may bee sinne hee doubts in taking there can be none in forbearing 4. The fourth infirmity of the Conscience is scrupulositie a disease that gives it no rest for after it hath assented to one part yet it remaines anxious and wavering whither that be the rightest part it hath assented to and is easily removed from its assent which it gave to this part inclined to assent to the contrary being troubled at every smal conceit scruple perplexed with every shaddow imagination of sin sometimes making us feare that we have omitted what should have been done and sometimes that that we have committed what should not have been done this sicknesse is sometimes layd upon us by God as a punishment of our sins and somtimes as a meanes to try our Faith Constancy and patience its a part of our sprituall warfare let us not then be dejected the end of this tryall is not to hurt but to help us not to kill but to save us neither hath Satan any more power to vex our minds with such scruples then he had to afflict Iobs body with soares he doeth it by permission from God for our further weal these scruples like the Angels of Satan are sent to buffet us but let us not despaire
Gods grace is sufficient for us The causes then of our scruples are principally 1 God himselfe 2. instrumentally satan 3. the conversing with scruplous and rigid men 4. hearing such Sermons reading of such Bookes as beget and increase scruples in us 5. the evill constitution also of our bodies and the bad disposition of the spleen and braine The cheifest means to cure us of these foure Diseases are 1. principally Prayer 2. then meditating on Gods word 3. hearing of such sermons conversing with such Ministers as are judicious learned and Pious who with the good Samaritan can poure Oyle of comfort into our wounds and apply the Balme of Gilead to our soules and who have more need of such spirituall Physitians then they who are troubled in miude For a wounded Conscience who can beare 4. abstaning from conversing with such persons reading of such Bookes hearing of such Sermons as will rather make the wound wider then heale it 5. diligence in our particular Calling for often times idlenesse breeds doubtings and scruples 6. striving to be cheereful merry to converse with such as are of a cheerful and merry disposition for the life of a Christian consisteth not in sadnesse pensivenesse and melancholy but in cheerfullnesse mirth and alacrity reioyce alwayes in the Lord I say againe unto you rejoyce saith the Apostle 7 temperance in our diet moderation in our passions a fit appliction or use of physick whereby diseases may be prevented our humours rectified 8. let us not intertain any scruples in our minds when they come but reject them and resist their first ' motions principijs obsta 9. We must set before our eyes the death of Christ which is of infinite value to save all sinners the bloud of Christ cleanseth us from all sinne saith Saint Iohn Christ gave himselfe to be a ransome saith St. Paul 1 Tim. 2. 6. likewise the greatnesse of Gods mercy which is above all his workes Psalme 145. 9. The plentifulnesse of Redemption with him Psalme 130. 7. The sufficiencie of his Grace 2 Cor. 12. 9. even in pardoning of grievous sinners as of David Salomon Manasses Peter Paul and others he doth not breake the bruised Reed nor quench the smoaking Flax hee did not despise the Canaanitish woman though a dog nor Matthew though a Publican nor the woman possessed with a Devill nor the Thiefe upon the Crosse nor the Apostle that denyed him nor the Apostle that persecuted him He is a Father who will not reject but imbrace his Prodigall sonne if he returne he is a Physitian who will not hurt but cure the Patient that comes to him hee invites all that are weary and laden to come to him and he will refresh them Matth. 11. 28. he calls upon all that are thirstie to come to the water and drinke Esay 55. 1. Hee professeth that hee came to call sinners to repentance Matth. 9. 13. many such places may be alleadged 10. if we will not bee troubled with the scruples of Conscience and the temptations arisihg thence wee must avoyd solitarinesse and too much retirednesse for Satan takes occasion to assault us when hee sees us alone as hee dealt with Christ in the desert 11. Let us strive for true knowledge faith love and obedience which are the maine remedies against all these diseases of the Conscience for opinions prevaile where true knowledge failes and where there is but little faith there will bee much doubting want of love is the cause of so many errors and want of obedience to spirituall Superiors is the cause of so many scruples Thus having poynted at the diseases of the Conscience and their remedies I will shew the credenda and agenda of a good Christian that is what we are bound to beleeve and what with a safe good conscience we are bound to doe VVEE are bound in Conscience to beleeve that there is a God for even the greatest Atheists that ever were have been accused checked judged and affrighted by their Conscience even for their secret and invisible sins intimating thereby that there is a secret and invisible Indge to whom they must give an account of those hidden actions many men have been checked by their Conscience for doubting or denying that there is a God but never was man checked by his Conscience for beleeving the Diety but rather incouraged thereto and cherished being directed to beleeve this both by the light of nature and the light of Grace 2 And as we beleve there is a God so we are bound to beleeve that there is but one GOD having both reasons and Scripture to induce us to this Faith the simplicity perfection of Gods nature as also the unity of this universe force this beleif upon us 3 We are bound in Conscience to beleeve that God is immutable because he is not passible 2. and that he is eternall because he is immutable 3. and that he is the only ubiquitary entity both 1. in regard of his essence by which all things have existence 2. in respect of his knowledge by which all things are naked to his eyes 3. in respect of his power to which all things are subjected and 4. that he is infinit because he is not confined by forme or matter or his own nature and 5. that he is the cheifest good 1. because he is cheifly appetible 2. and the cheifest end of the creatures 3. and the cheifest cause of all that perfection and goodnesse that is in the creature 6. and that he is most perfect 1. because he is the cause of all things 2. in whom are contained the perfections of al his effects that ever were or shall be 3. and because he is not a passive but an active principle 4. neither is there in him any defect at all 7. and that he is most simple because in him there is neither composition nor parts nor act possibilitie nor can he be the effect of things 8. and that he is incomprehensible because he is infinit 9. and that he is invisible because sight is a bodyly act which hath no proportion to a spirituall substance and we see the species and similitude of the object but Gods perfection excludes all similitude 10. and that he is truth it selfe because of that transcendent Conformitie which is between his intellect entity 11. and that he is the ever-living because he is the ever working God for the excellency eternity of his operation shew the excellency and eternity of his life 12. that he is omnipotent because his essence is infinit no wayes confined or limited 4 We are bound in Conscience to beleev that ther is in God a trinity of persons or three wayes of existence because in the nature of God there are three reall relations to wit Paternity Filiation and Procession the Father alone is unbegott the Son is of the Father as of his originall not as of a cause which includes 1. prioritie 2. dependence and 3. a
different essence which things are not in God the HOLY Ghost is of the Father and the Son not by way of Generation as the word is from the intellect which is the property of the Son who is therefore called the Word but by way of procession or love for the HOLY GHOST is said to proceed from the Father and Sonne as these two persons love each other mutually hence the Holy Ghost loveth essentially and personally essentially as he is the love that proceeds from the Father and the Sonne personally as he from whom this love proceeds 5 We are bound in Conscience to beleeve the Creation of the World because we know this is affirmed by Scripture and learned men of all ages because God is omnipotent wise and Good because the world is not God therefore not infinit nor eternall neither in it selfe wholly or in the parts thereof 6 We are bound in Conscience to beleeve that in the fulnesse of time God was made man that his invisible atributes of wisdom goodnesse justice and power might be made known to us his wisdome in finding out a way to pay so great a price his goodnesse which is communicative of it selfe in that he despised not the infirmitie and basenesse of our nature his justice in making man whom Satan meant to destroy the meanes of Satans own destruction lastly his greatnesse for the Incarnation of the Son of God was far greater then the Creation of the World 7 Wee must beleeve that in CHRIST were the three passions of sorrow feare and anger 1. of sorrow or paine for the faculties of his Soule were natural and his body was sensible for as the evill of paine is apprehended by the outward sense of touching so is the evill of sorrow by the inward sense of imagination these I call evils not of sin but of punishment 2. Feare was in Him as it is from the apprehension of future evill but not as it includes either the incertainty of the event or the perturbation of reason for the one presupposeth ignorance the other sin 3. There was in him also the anger of zeale which proceeds of Iustice but not the anger of revenge arising from sin or of the perturbation of reason 8 We may with a cleare Conscience beleeve that Christ had two wills other wayes he could not have had two natures notwithstanding Apollinarius Einychus and Onefurious maintaine the contrary for an intelligent nature cannot be perfect without the will therefore as God his will was divine as man his will was humane but as he was man he was also a sensitive creature therefore not only had he a rationall will but also a sensitive appetite by this he willed the cup to passe from him by that he dranke of the cup here was a diversite of wils but no contradiction because it was not secundum idem 9 We may safely beleeve that Mary the Mother of CHRIST lost not her virginity neither before nor in nor after the conception for otherwise this could not have stood either with the dignitie of the Father that sent Him nor of the Son that was sent nor of the Holy Ghost that conceived him nor yet with the end of CHRISTS Incarnation which was to make us the sons of God by a pure and virgine like regeneration 10 We may safely beleeve that Mary is the Mother of God though not of the Godhead because she was the Mother of that person who is both God and Man for this cause there is in Christ but one Filiation if wee looke upon the subject or person but two filiations if we respect the two natures 11 We may safely beleeve that Christ was the cause of his own death because he did not hinder it when he might either by suppressing his persecutors or withdrawing himself from them or by immortalizing his body but he was accessary to his own Death indirectly only and without sin that by it he might destroy sinne and death and him that had the power of death 12 Wee may beleeve safely that though in Christs death and buriall the soule was separated from the body yet his divinity was not separated either from the soule or the body for the gifts of God are irrevocable and without repentance and the gift of this Hypostaticall union was the greatest of all Gods gifts therefore all Christ was in the grave but not wholly totus sed non totaliter because neither the body nor the soule was separated from the person of the Sonne of God 13 We must beleeve that Christ rose the third day with the scars of those wounds which he received in his passion both to confirme the truth of his resurrection and by them to make intercession to his Father for us for they were as so many powerfull Orators imployed by our intercessor to plead for us besids they were honourable badges of his victory and love tokens of his true affection toward us and marks of his enemies implacable malice 14 We must beleeve that Christ ascended above al heavens not by his own power that is of his humane nature yet by his own power that is of his Divinity and though it was against the nature of his earthly body to ascend it was not against the nature of his body as it was the body of the Sonne of GOD and as it was glorifyed to ascend and this he did that he might prepare a place for us that from thence as our King sitting on his throne he might give gifts unto men as our high Preist he might enter into the holy place to make intercession for us and as our Prophet he might by sending his Spirit from thence inwardly instruct us 15 Wee must beleeve that Christ sits on Gods right-hand not as man only by being Hypostatically united to the divinitie but as God also by eternall generation injoying the same glory felicity and power with the Father from eternitie therefore although the humanitie of Christ is not to be honored with divine worship yet the man Christ is to be adored as being united to God the word humanitie intimating the nature but the word man the whole person because of the Hypostaticall union 16 Wee must beleeve that Christ is Iudge of the quick and dead not as God only but as man also for as in both natures he is our Mediator and head of the Church so in both he is our Iudge and as in his humane nature he was judged by the world so in the same nature he shall judge the world and because no man hath seen God at any time and the Iudge should be visible therefore it is fit that Christ in the visible forme and nature of man should judge the world 17 Wee may with a cleare Conscience beleeve against the tenure of the Greeke Church that the holy Ghost proceedeth from the Son as well as from the Father for otherwayes in the persons there would be a dualitie only and not a Trinity neither are the Son and holy
tranquillitie of mind which we receive by our contentation and lastly if we consider the miserable condition tentations unquietnesse and anxieties of those that want this gift of contentation 58 We are bound to exercise our selves in doing good because we are commanded because good works are the way to heaven in which we must walk they are testimonies of our faith and profession the fruits of every good tree the meanes whereby our heavenly father is glorified by them we are made conformable to CHRIST our head who went about doing good they are the end of our election and calling and this exercise must be constant fervent sincere and with delight and readinesse with a true hatred of sinne with prayer and meditation yet we must not confide in our workes but lay hold on CHRISTS merits by faith acknowledging our own imperfection and inabilitie 59 We are bound to search for that true wisdome which consisteth in seeking out and useing the meanes of advanceing Gods glory and our own salvation and in avoyding all hindrances thereof especially the wisdome of this world which is an enemy to God and by him accounted foolishnesse because it will not be subject to the wisdome of God nor doth it comprehend the things of Gods spirit 60 We are bound to be vigillant over our selves for we have watchfull enemies and we are in danger every howre to be devoured by them the time place and manner of our death is uncertaine we know not at what howre our Master will returne or our Bridegroome will come the eye of the Almighty which runs through all the world and is still observing all our actions neither slumbers nor sleepes and that we may be the more watchfull let us take heed least at any time we be overcome with surfeiting and drunknesse let us be sober and watch unto prayer 61 We may with a safe Conscience make use of worldly policy as Joshua Gideon David Paul and other holy men have done if so be that this policiy is not beyond or against our private calling nor repugnant to justice nor injurious to religion nor opposite to Gods glory 62 We are bound to forgive the wrongs done unto us for so Christ hath taught us both by his example and precept the Lords Prayer teacheth the same God is ready at all times to forgive us it is the glory of a man to passe by an injurie revenge belongs to God and he will repay therefore we must remit both the revenge and the punishment yet we may take notice of the wrong and require satisfaction without the breach of Christian clemency 63 We may with a safe Conscience right our selves by Law when we are wronged as Paul when he appealed to Caesars Tribunall for the Law is Gods ordinance and Iudges are his Ministers to end controversies but we must take heede of anger and malice in our law suits and that we goe not to Law upon every light occasion or for every trifle rashly but to use all meanes of reconciliation rather then law and to beare as much as we can with patience shewing our Christian moderation and acknowledging Gods providence in this our trâ—all and with all our love to our adversaries 64 We may with a safe Conscience kill another to save our selves if so be we are injuriously and suddenly set upon and have no other meanes of escape nor any intent of revenge for to defend our selves and to preserve our lives though by the death of another we may by the law of nature vim vi repellere licet and likewayes by the Law of God Exod. 22. 2. so we may defend our innocent brother by killing the theife that invades him for we must love our neighbour as our selfe and a woman may thus defend her chastity by killing him that would ravish her for chastity is no lesse precious then life it selfe Abraham sinned not when he rescued his kinsman Lot with the slaughter of many men nor had Lucretia sinned had she killed Tarquinius 65 Though we must not upon any pretence kill our selves because such a murther is contrary to Gods Law the law of nature Iustice and Charitie yet we may with a safe Conscience suffer our selves to be killed for a publique good for the maintainance of innocency justice and religion for the advanceing of Gods glory 66 One nation may lawfully make war against another because they may lawfully repell force by force because God commanded it neither the Baptist nor Christ do absolutely forbid it the Magistrate beareth not the sword in vaine and nationall injuries can not be otherwayes many times repelled or vindicated but by wars but care must be had that all meanes be first used befoâ—â— war be undertaken that the authority of the undertakers be lawfull that the cause be just the meanes and wayes be honest or honorable and that the end be good to wit Gods glory and future tranquillity and that the innocent be not oppressed with the guilty as it is in storming and direption of Townes Castles and Shipps except it be upon unavoydable necessity 67 Inferior Souldiers whither they be subjects of or strangers to the Prince that imploys them ought to be sure of the justice of the cause before they fight otherwayes they fight against their Conscience if they know the cause to be evill and if they doubt they â—â—â—ht without faith which is sin for though they are bound to obey yet they are not bound to a blind or to an unconscionable obedience 68 We are bound with a Christian courage and fortitude to undergoe all hazards and difficulties for CHRIST because he hath suffered somuch for us and hath redeemed us because this is the end of our election and calling because God hath promised to be with us in all our extremities because we shall be more then Conquerers through him that loved us and we know that all things shall worke together for the good of them that love GOD and that great is our reward in Heaven even the Crown of righteousnesse which is layd up for us this courage will not faile us if we call upon God if we love him and if we put our trust in Him 69 We are bound to labour for patience in beareing of crosses and in waiting for releife fot without patience we cannot possesse our soules nor without patience can we run the race set before us therefore we have great need of patience that after we have done the good will of God we may receive the promise thus the Apostle laboured to approve himselfe in much patience in afflictions c. 70 We are bound to be sober and temperate moderating our affections concerning profit and delight by making a covenant with our eyes eares and mouth by considering the vanities and instabilitie of sublunary things and the latter end of unlawfull pleasures and how all wise and good men have despised them and that there is only content satisfaction and delight in heavenly things 71 We are bound to