A translation of the booke of nature, into the vse of grace Performed and principally intended for the benefit of those who plead ignorance, or they are not book-learned, or that they want teachers and so thinke to excuse themselues in their sinnes. By William Evans, Mr of Arts of St Mary Hall in Oxford.

A TRANSLATION OF THE BOOKE OF NATVRE , INTO THE VSE OF GRACE . ROM . Cap. 12. Ver . 4.5 .

As Wee haue many members in one body , and all members haue not one office : So we being many , are one body in Christ , and every one members one of another .

AS God in times past diversly , Heb . 1.1 . and many wayes , spake vnto the Fathers by the Prophets : So also he hath , and doth vnto vs in these dayes , by his Apostles & Ministers . Speaking and teaching vs sometimes by plaine principles , and affirmatiue conclusions , and otherwhiles by more plaine parables , and similitudes .

In this place , the holy and blessed Apostle teacheth vs by a similitude , or comparison drawen from the bodies of men , saying : As we haue many members in one body . &c.

And the maine thinge which the Apostle teacheth vs hereby , is this . Namely that wee should not bee curious in searching into hidden thinges , aboue our gifts : or ouerbusie in medling with thinges not pertaining to vs. This appeares by the precedent , and subsequent verses . For having in the former verse admonished every man , not to thinke of himselfe more highly then he ought to thinke , but to thinke soberly according as God hath dealt to every man , the measure of faith . And being in the wordes following , to admonish every man to a diligent walking in his owne calling , in these words hee presseth forward his said doctrine , by this Elegant and apt similitude , taken from the bodies of men , saying , as we haue many members in one body &c. Which is as if hee had said thus . As in the body of man , the members , though diverse , & of diverse offices , are so knit together , that they sweetly agree , without envying , insulting , & incroaching one vpon another : So ought it to bee in the Church , which is the Mysticall body of Christ . This is the scope and meaning of the Apostle in this place .

And by this we see , we may learne wisdome , as by the Booke of Grace the word of God : So by the Booke of Nature , the worke of God . Euen by the compendium or manuell thereof : Man : specially when these two are ioyned together , & read or heard in their due place and order . The Apostles practise here , is a plaine proofe hereof . And this his practise , I purpose ( God willing ) farther to prosecute , ayming at one and the same end , which he did , that is , the speedier edifying of the Church of God . And the method that I shall vse , shall be the very same with the Apostles here . That is , first to propose , and then to demonstrate the said proposall by the testimony of Grace , and Nature . And the first proposition shall be . Quodsit Deus .

I. That there is A God .

And this I say through the grace giuen vnto mee , to vse the words of the Apostle vers . 3. that is by warrant and testimony from the word of Grace , committed to my dispensation , being a Minister , and namely , by testimonie of those places which say In the beginning God created the heauen and the earth . Gen. 1.1 . God created man in his owne Image vers . 27. God saw every thinge , that he had made vers . Exod . 20. 31. God spake these words , I am the Lord thy God . God is the king of all the earth . Doubtlesse there is a God Psal . 58. vlt . Thus the Scripture is euident , besides infinite other places , tending to the same purpose .

And as by the Booke of Grace , the Scripture : So by the Booke of nature , Thy selfe , thou mayest learne to beleeue and acknowledge . Quod sit Deus , That there is a God , even by thine owne conscience accusing thee for secret sinnes , for if thou hast committed any sinne , as Murder , Fornication , Adultery , Theft , or the like , & hast done it euer so secretly , and hiddenly from the sight of any person living : yet thine owne conscience will accuse thee , witnesse against thee , trouble thee , and condemne thee for it . Now what doth this accusing , this witnes-bearing , this troubling , terrifying , and condemning of the Conscience meane ? But that there is a spirituall substance , most wise , most holy , most mighty , that knowes and sees all things , to whome conscience heareth witnesse , and whose sentence it stands in feare off , which is neither Man or Angel , but God alone . Not Man , for Man knoweth not the trespasse committed , whereby the trespasser should stand in feare . And neither Man , nor Angel can heare the voice of conscience , or receiue the testimony thereof ; Or yet discerne what is in the heart of Man , whereby he should be disquieted , or troubled in mind . And yet he is troubled , he is vexed , he feareth , Si Deus non esset cur desperaret Nero , qui electos Dei occidit ? Cur desperaret Iudas , qui Dominum in manus peccatorum tradidit ? yea and sometime despaireth . All which sheweth vndoubtedly that there is a God . A God that seeth in secret , that hateth iniquity , and will take vengeance on them that doe evill . For if there were no God , what need this feare ? This trouble and vexation of conscience for secret sinnes ? This doubting , this despaire ? Let Athists barke against this as long as they will , they haue that in them , that will convince them of the truth of the God-head , will they , nill they , either in life , or death . So that they shall say . Verily there is a reward for the righteous , doubtlesse there is a God that iudgeth the earth . Psal . 58.

II . That there is A Trinity of Persons in the vnitie of Divine essence : And an vnitie of essence in the Trinity of Persons .

Thus saith the Booke of Grace . There are three that beare record in heauen ; 1. Iohn . 5.7 . Math . 3.16 17. Galatians . 4.9 . The Father , the Word , and the Holy Ghost , and these three are one . 1. Ioh . 5.7 .

And this we may learne to acknowledge in some sort , by the light of Nature , Plena Deo similisque creanti . Pruden . de natura animae . even by the soule which God hath giuen vs ; ( that sparke of Divinity . ) There are three speciall faculties , or powers of the soule . The vnderstanding , the memory , and the will . And yet these three make but one soule , and this one soule is in these three . In this thou mayest behold some semblance of that great Mysterie . And thus S. August , doth illustrate the matter . De Trin . lib . 11. c . 11. Idem Epist. 102. sic Bernard Meditat . cap . 1. Et sic alius non infimae sortis , Io : Cas : polit . Epist ad Lect atque eruditionis . Vides ( inquit ille ) in animo tuo tres primas esse potentias , nempe memoriam , intellectum , & voluntatem . In sole etiam babemus quandam representationem Tri-vni Dei . Sol patrem , splendor filium , calor spiritum representat . Vides etiam has esse tres distinct as potentias animi . In super vides has trespotentias vnitas , vnum esse animum in his baptissimae Trinitatis imaginem videas . Nam vt tres potentiae animae , non sunt confusae , sed distinctae : ita quidem sunt tres personae Trinitatis . Sed hae tres potentiae sunt vnus animus : ita & hae tres personae sunt vnus Deus , pernosce ergo te ipsum , Deumque trinum & vnum noueris , adcuius similitudinem factus & creatus eras .

This similitude I confesse , Io : D. serm : of Diuine mist . with a discreet Moderne Divine , doth not so fully illustrate the matter , for if the Father begot the Sonne , as the power of the vnderstanding produceth its act , then must the Sonne beget another Sonne , as being with the same power indued . Likewise as the spirit is produced by loue : so shall it againe produce a spirit by loue ; so that this instance falls short of a due resemblance . And yet this must be granted , that it is the best help & shadow , that either we haue or may expect for expression hereof . Whil'st Moses kept vnvailed , the Isralites could not indure to looke vpon his face , it was so bright ; neither may we behold this Misterie , vnlesse it be through such shadowes and semblances as these .

III . That Iesus Christ the Sonne of God is Coeternall with the Father .

Thus it is written . In the beginning was the word , Iohn . 1.1 . and the word was with God , and the word was God . Ioh . 1. v. 1. this is written of Christ . Againe Christ praying vnto his Father saith , gloryfie thou me with thine owne selfe ; with the glory which I had with thee , before the world was . Ioh . 17.5 . Christ therefore is Coeternall with the Father .

And for the illustration of this , we haue some helpe from the Booke of Nature . Euen from our internall speech or reason . For as our internall speech and reason is generated in the soule , and of the soule , and is coetaneall with the soule : So is Christ begotten in the Father and of the Father , and is coeternall with the Father , and therefore hee is called in Scripture {αβγδ} . The word of the Father . Iohn . 1.1.12 . Because ( as Basil saith ) the conception of a word in a mans mind is the neerest thinge , Basil supra . 5. Iohan . that in some sort can shadow vnto vs the manner how he is eternally begotten of his Fathers substance .

IIII . That our Lord Iesus Christ , the Sonne of God , is God and Man in one Person .

Thus saith the Booke of Grace . The word was God , Iohn . 1.1 . v. 1.4 . Gal. 4. v 4 Phillp . 2. The word was made flesh . Made of a woman . Made man like vnto vs in all things , sinne only excepted . Yet though he be God and man , he is not two , but one Christ . One person , one , not by conversion of the God-head into flesh , but by taking of the Man-hood into God . One altogether , not by confusion of substance , symbol . Athan . but by vnity of person .

Take some light from Nature to cleare this . As the reasonable soule and flesh is one man : So God and man is one Christ . To this purpose see more . Calvin . Institut . lib . 2. cap . 14. Parag . 1.

V. That God in his Nature and Attributes is incomprehensible ,

Thus saith the word of truth . O the depth of the riches both of the wisdome , Rom. 11. v. 33. and knowledge of God , how vnsearchable are his iudgments , and his wayes past finding out . Rom. 11.33 . Who is worthy to open the Booke , and to loose the seales of his secrets ? There is no man in heauen , nor in earth , neither vnder the earth , that is able to open that booke , neither to looke thereon , saith an Angel from heauen . Revel . 5.2.3 . none but the Lyon of the Tribe of Iudah . No man knoweth the Father but the Sonne , and he to whome the Sonne will reveale him .

This we may learne to acknowledge even by the Booke of Nature , by that piece thereof , the eye or hand . The eye be it neuer so cleare , cannot see the thinnesse of the aire : no more can the eye of the mind , truely imbrace the purenesse of the Deity , because it wants as it were a solid substance , whereon to fix . The hand cannot graspe a thinge bigger then it selfe : No more can a finite apprehension , throughly conceiue the divine attributes , being infinite . It may well conceiue that they are infinite , but not the infinitenesse ; he is as high as heauen , what canst thou doe ? Deeper then hell , what canst thou knowe Iob . 11.8 .

VI . That the knowledge of God , and of the things of God , is to be learned of God himselfe , in his word .

Thus saith the Lord in his word Learne of me . Mat . 11.24 . Reuel 3. v 18. Come and buy from me eye-salue , to annoynt thine eyes , that thou maiest see . 1 Cor 2. v. 14. The naturall man perceaues not the things of the spirit of God . Flesh and blood hath not revealed these things vnto thee : ( saith Christ vnto Peter vpon his confession ) but my Father which is in heauen . Mat . 16.17 . John . 6.45 . Every man that heard and learned of the Father commeth vnto me saith Christ . What man knoweth the things of man saue the spirit of man , which is in him ? Euen so the things of God , knoweth no man , but the spirit of God , and he to whome the spirit will reveale them . 1. Cor . 2.11.12 .

Take farther light for the clearing of this from the Booke of Nature , from that part thereof , thine eye , for sicut sol sine sole non videtur ; it a nec Deus sine Deo videri potest . As the eye though it bee neuer so cleare , cannot see without the light of the Sunne : so our vnderstanding though never so quicke , cannot attaine to know the Lord , vnlesse he by his owne light , reveale himselfe vnto vs in his word . And therefore it is , that the most wise Naturalists , being destitute of this light , became vaine in their imaginations , Rom. 1.21 . and their foolish heart was darkned .

VII . That the meanes of Salvation is only one , even Christ .

Thus saith the word of truth . Act 4 v. 12. Neither is there salvation in any other ; for there is none other name vnder heaven giuen among men , whereby we must be saved . To him giue all the Prophets witnesse , that through his name , whosoeuer beleeveth in him , should receiue remission of sinne . Act. 10.45 . In him all the Nations of the Earth are blessed . Gal. 3 8. By his only righteousnesse , we are iustified . Rom. 5.8 .

If we looke into the Booke of Nature , we may find some illustration for this . For as the members of the body , though diverse haue but one meanes of life , even the soule : So Christians though diverse haue but one meanes of saluation , even Christ . And as the members being sicke and readie to dye , are cured , not by their owne power or vertue , but by the helpe of the Physitian , or Chyrurgion : So sinfull soules , being sicke and ready to dye , by reason of sinne , are cured not by their owne power or holynesse , Mat . 1.21 . but by the help of Christ , the only Physitian of soules , that good Samaritan . He saueth his people from their sinnes . And beside him , there is no Saviour . Isa . 43.11 .

VIII . That we must haue a sense , and a sorrow for our sinnes , before we can be saued by Christ .

Thus it is written . Come vnto me all yee that are wearie & heauie laden , & I will refresh you . Mat . 11.28 . Before we can looke for ease & refreshing at Christs hands , we must be sensible of the heauie burden of our sinnes , & be wearie of it & willing & desirous to be eased of it . Come vnto me yee that are wearie , saith Christ .

And this we may learne to perswade our selues of , if we obserue but the course of Nature . For if a man carrie a heauie burden , too heauie for him to beare , he is not like to be eased , till being sensible of the weight thereof , he complaine and call for helpe , to some friend or other : And no more are we , being heauie laden with the burden of sinne , ( as we are all by nature ( like to finde ease , and helpe , at the hands of Christ , till hauing a sensible feeling , of the heauie weight and burden thereof , lying vpon our soules , we come , and call vnto him for helpe , for then , and not vntill then , is his promise of refreshing made . Mat . 11.28 .

Nature affords more similies , for the illustrating of this truth . And because it is a thing worthie to be remembred , I will produce one more , and that shall be of a sicke man . If a man bee sicke , and sore displeased , hee is not like to finde helpe and health , till hauing a feeling of his paine , hee complaine of his griefe , and let the Phisitian knowe where his paine lies , & desires his helpe : And no more is any man ( being sicke in soule , by reason of sinne ) like to be cured by Christ till hauing a feeling of his spirituall infirmitie , he complaine of the griefe & paine thereof , & open & declare his sinfull and damnable estate , and desire for helpe . Christ saith that he Came not to call the righteous , but sinners to repentance . Not the righteous , that is , not those who thinke themselues in a right good estate of themselues , by vertue of their owne righteousnesse , having no sight nor sense of any wants they haue . But he Came to call sinners to repentance , that is , those that haue a sense , and feeling of their sinnes , and are sorie for them , that haue such a sense , and feeling of their owne sinnes , and vnrighteousnesse , as that they hunger and thirst after the righteousnesse of Christ , that they may be found in it . These meeke ones , these humble and contrite hearts Christ came to call , to saue , and not the proud ones , not those who are pure in their owne eyes , Prou. 50. v. 12. and yet are not washed from their sinnes , not those who are soule-sicke of sinne , and yet thinke themselues well . He that is sicke , Quid miserius misero non misereante seipsum . Augusti Confes . lib 1. C. 13. and feeles no paine , but thinks himselfe well , is in a very ill ease , saith the Physitian . A case , a great deale worse then his , who is sicke , and sensible of his disease : And verily so is he , who is soule-sicke by reason of his sinne , ( as we are all more or lesse ) and yet is not touched with a feeling thereof . Such a one is in a desperate case . For primus ad sanitatem gradus est novisse morbum . We are neuer in the way to obtaine health , either of body , or of soule , till we knowe and are sensible of our disease , either spirituall , or corporall , sinne or sicknesse .

IX . That we must consider our wayes , and take notice of our sinnes and misery , before we can truely repent , and turne to God .

Thus saith the Booke of Grace . Reuel . 2.5 . Let vs search and trie our wayes , and turne againe to the Lord . Lament . 3 , 40. Remember from whence thou art fallen , and repent . Thus did David . I considered my wayes ( saith he , ) and turned my feete vnto thy Testimonies Psal . 119.54 .

And this we may learne to acknowledge by the Booke of Nature . Even by the sense of seeing , for that which the eye seeth not , the heart rueth not . There is no sorrow for vnknowne sinne , and vnknowne danger : As long as a man doth not consider his wayes , and take notice of his sinfull and miserable estate , Reuel . 3. hee thinks all is well , as the Church of Laodicea did , he hath no remorse for any thinge that he did . But once beholding , & throughly viewing his sinfull wayes , and danger thereby , repentance followes , as we may see in Dauid , who hauing thought of his wayes , turned his feete vnto Gods Testimonies . And in Peter , who having remembred how he had shamefully denied his Master , went forth and wept bitterly . Mat 26 Thus serious consideration brings forth serious humiliation , serious conversion vnto God . We see in Nature there is the same instrument of seeing , and of weeping ; to shew that weeping depends vpon seeing , hee that sees well , psal 38 v. 18. weepes well , he that sees his sinnes thorowly , will be waile them heartily . I say then with the Prophet , stand in awe and sinne not . Commune with your owne hearts in your Chamber , and be still . Psal . 4 , 4.

X. That Confession of sinnes brings peace to the Soule , and quietnesse to the Heart .

Thus saith the holy Prophet ; psal . 32. v. 234.5.6 . in the Booke of Grace . While I held my tongue , that is , not confessing my sinnes , my bones consumed away through my daily complaining . For thy hand was heauy vpon me day and night , and my moysture like the drought in summer . But I said I will confesse my sinne , and so thou forgauest the iniquity of my sinne , thou didest free mee from trouble , and compasse me about with songs of deliuerance . v. 7. Thus confession of his sinnes brought ease to his conscience . And so still he that covereth his sinnes , shall not prosper , Prov 28 v 13 but he that confesseth and forsaketh them , shall haue mercy , shall haue ease in his minde .

And this we may learne to acknowledge out of the Booke of Nature , even by the easing of a sicke stomacke . Quicquid Conscientiae stomachum grauat , totum vomitu purae confessionis Euomerene differas . Bern . For as a sicke stomacke is eased by vomiting . So is a guilty conscience eased by confession , and not before . Deferre not then to take this vomit , if thou wilt haue ease and quietnesse of minde .

XI . That we should not be deiected in minde , or cast away our hope , by reason of troubles of minde , streights of conscience , or vexation of spirit .

Thus saith the word of Grace . The sacrifice of God is a troubled spirit . Psal 51.17 . A broken & contrite heart O God thou wilt not despise . This Dauid knew , Psal . 42. v. 5. and therefore in the troubles of his minde , he encourageth his soule , and saith . Why art thou Cast downe , O my soule , and why art thou so disquieted within me ? hope thou still in God .

And verily if we looke into the Booke of Nature , we may obserue & gather somewhat to cleere this matter , and that by the manner of the naturall birth : for as there can bee no birth without the paines of Trauell going before : So neither can our new birth be wrought without godly sorrow , and anguish of spirit . The sorrowes of a woman in Trauell are the fore-runners of a naturall birth : and so the sanctified troubles of conscience are but the dolours of the New birth . And therefore in such perplexity , comfort thy selfe , and say with the holy Prophet . Why art thou so disquieted , O my soule , and why art thou so vexed within me ? Hope thou still in the Lord . Psalme . 42.5.11.43.15 .

XII . That the soule is immortall .

Thus saith the word of Grace . Ioh . 11.25.26 . He that beleeueth though he were dead , yet shall he liue . When the body returnes to the earth , Ecclesi . 12. v. 7. the spirit returneth to God that gaue it . When all turne to dust both man , and beast , the spirit of man goeth vpward , and the spirit of the beast goeth downeward . Ecclesi 3. v. 21. When the body is dead because of sinne , the spirit is life for righteousnesse sake . Rom. 8.10 .

And this doth appeare likewise by the light of Nature , even by the motions of the soule , Sir Ioh : Douis in his nosceteipsum . and the affections thereof , as the desire of death in the better , and the feare of death in the worser sort of soules , take the forme of argument here hence in his words and forme , who hath many more to this purpose .

Reason drawne from the motion of the soule . How can shee but immortall be ? When with the motions of wit and will , Shee still aspireth to eternity ? And neuer rests ; till she attaine to it ? Water in Conduit-pipes can rise no higher Then the well-head , from whence it first doth spring , Then since to the eternall God she doth aspire , She cannot be , but an eternall thing . Reason . from Contempt of death in the better sort of spirits . The better Soules doe oft despise The bodies death , and doe it oft desire : For when on ground the burthened ballance lyes , The empty part is lifted vp the higher . But if the bodies death the soule should kill , Then death must needs against her nature be ; And were it so , all soules would fly it still , For Nature hates and shunnes her contrary . For all things else , which Nature makes to be , Their being to preserue , are chiefly taught ; For though some things desire a change to see , Yet neuer thinge did long to turne to nought . If then the soule were quenched quite , She could not thus against her Nature runne ; Since every senslesse thinge by Natures light Doth preservation seeke , destruction shunne . Reason from the feare of death , in the wicked soules . And as the better spirit , when she doth beare Ascorne of death , doth shew she cannot dye ; So when the wicked soule deaths face doth feare , Even then she proues her owne Eternity . For when deaths forme appeares , she feareth not An vtter quenching , or extinguishment ; She would be glad to meet with such a lot , That so she might all future ill prevent . But she doth doubt what after may befall ; For Natures law accuseth her within , And saith , t is true , that is affirm'd by all , That after death , there is a paine for sinne .

XIII . That there shall be a resurrection of the body .

This the Booke of Grace testifieth saying . Job . 19.26.27 Thy Dead shall liue , Esay . 26.19 . the houre commeth in which all that are in the graue , shall heare the voyce of the Sonne of Man , and shall come forth . Ioh . 5.25.28.29 . Ezech . 37.5 . This corruptible must put on incorruption . 1. Cor . 15.53 . Thou wilt not leaue my soule in hell , neither wilt thou suffer thy holy one to see corruption . Psal . 16. v. 10.

With this agreeth the Booke of Nature we see , & know , the body cannot sinke , or be drowned , as long as the head is aboue water . Now Christ is our head , and we are his members , our head is risen , and holds vp , and is exalted farre aboue all heauens . We shall not then beleft behind , but even this body shall be receaued into heauen , Tertul . whether he hath carryed the pledge of it , in his humanity . Be secure O flesh and blood , thou vsurpest heauen in thy head Christ .

XIIII . The Salvation of those which truely repent , and vnfainedly beleeue the holy Gospell , is sure and certaine ,

This the Words of Grace witnesseth , saying , Whosoeuer beleeueth in the Sonne of God , shall not perish , but haue everlasting life . Ioh . 3.16 . there is no condemnation to them that are in Christ Iesus , which walke not after the flesh , but after the spirit . Rom. 8.1 . the gates of hell shall not prevaile against them . Mat . 16.18 . God willing more abundantly , to shew vnto the heires of promise the immutability of his counsell , confirmed it by an Oath , that we might haue a strong consolation . Heb . 16.17.18 .

This assurance , the Booke of Nature doth in some sort demonstrate vnto vs. We see , if the head liue , the body liues also , Pa●● . in Rom. 5.10 . for the head liues not without the body . Now Christ our head is aliue , and aliue for evermore . Death hath no more dominion ouer him . If Christ then liue , we shall liue , being knit , and vnited vnto him by faith . Yea with reverence be it spoken , Christ must cease to be himselfe , if we be not saved , we that truely repent , and vnfainedly beleeue the Gospell , neither can he be saued ( in the integrity of his body the Church ) without vs , as the head liues not without the body .

XV . That no man vpon the hearing of Mat . 25.34 Ephes 1.4 . Eccles . 3.14 Gods eternall Predestination , and vnchangable decree , is to cast away the care of a good life , saying , If I be Predestinated to be saued , I shall be saued , let me liue as I list ; and if I be Predestinated to be damned , I shall bee damned , let me doe what I can .

This wisdome is not from aboue but is earthly , sensuall , Iam . 3.15 . and divelish . The wisdome which is from aboue , saith , that whome God hath predestinated to salvation hereafter , them he predestinateth to be conformed to the image of his Sonne here . As first to be called , then iustified , after sanctified , Rom. 8. v. 29.30 . and last of all to be glorified . Rom. 8. v. 29.30 . They who are elected according to the fore-knowledge of God the Father vnto salvation ; are elect also , 1. Pet . 1.2 . through the sunctification of the spirit vnto obedience 1. Pet . 1.2 . Though glorification doe necessarily follow predestination , or election , praedestinatio non facit saltum yet not immediatly ; there are meanes and wayes from the one to the other , euen the way of good workes , Ephes . 2. v. 10. which God hath ordained that we should walke in them . Doe not then neglect the way of good workes , the way of a Godly conversation , because of the immutability of Gods purpose .

Learne better wisdome then that from the Booke of Nature . For put the case , that thou wert on the top of an high Tower : and that God hath Predestinated , that thou shalt come safely downe , or else breake thy Neck in comming downe : wilt thou now leap downe vpon this reason , neglecting the ordinary way ? I trow not , thou wilt not trust thy body vpon these termes . And art thou so madde as to trust thy soule on such . Say farther that God hath predestinated that thou shalt liue to the end of this present day , or that thou shalt dye before night ; wilt thou vpon this drinke poyson , saying why , If God hath predestinated I shall liue , I shall liue , though I eate poyson . If to dye , then I shall dye , though I be neuer so carefull . If thou beest in thy right minde , Esay . 38. v. 5. thou wilt not doe thus . Hezekia had assurance of the prolonging of his life , for fifteene yeeres , yet neglected not the meanes of preseruing his life . So the predestination of God , ought not to make vs carelesse of vsing the meanes of saluation , but knowing that God hath decreed to saue by meanes , we should vse the meanes to make our calling and election sure .

XVI . That God is not the Author of sinne .

This the Booke of Grace witnesseth , saying . Let no man say when he is tempted , I am tempted of God : for God cannot be tempted with evill , neither tempteth he any man , to wit , vnto sinne . Iam . c . 1.13 . God hath no pleasure in wickednesse , neither shall any evill dwell with him . Wild cap . 15.11.12 . Psal . 5 4. the Lord loueth righteousnesse and hateth iniquity . Psal . 45. he hath no need of the sinfull man . It is true , God is the author of every action of man , for in him we liue , moue , and haue our being . Act. 17. but not of the ataxie , or disorder , that is in the action , not of the prauity of it . The doing of a thinge proceedeth from the Creator . 2. Sam . 24. But the evill doing of it commeth from the Creature . Ier . 13.23 . Hosea . 12.

Take some light from the Booke of Nature for the farther manifestation of this point . In the generation of an Infant , the Sunne and Man doe concurre together , Sol & homo generant hominem . yet if a Monster be generated , it is not ascribed to the Sunne , but to man ; for therefore is the Monster bred , because through the defect of the Organ , or the euill affection of the matter , the vniuersall agent cause is withdrawne from the accustomed Course : Euen so to humane actions , God and man doe concurre , yet if any euill be in the action , it ought not to be ascribed to God , but to the euill disposition of mans will : The diuell , or man that entiseth another , or a mans owne selfe , that entiseth himselfe are the true causes and authors of sinne .

XVII . Not to be questioning of hidden things , or of those things which are not profitable to knowe .

Thus the Booke of Grace : Secret things belong vnto God , but things revealed to vs , and our Children . Deut . 29. vlt . Psal . 147. v. 5. That which is farre off , and exceeding deepe , who can finde it out ? Ecclesi . 2.24 . and now Gods Iudgments are like a great deepe . Psal . 36.6 his wisedome is infinite . There is no searching of his vnderstanding . Esay . 40.28 . his iudgments are vnsearchable , and his wayes past finding out . Rom. 11.33 . Seeke not out then the things that are too hard for thee , Ecclus . 3 v. 21.22.23 . neither search the things that are aboue thy strength , but what is commanded thee , thinke therevpon with reverence , for it is not needfull for thee to see with thine eyes , the things that are in secret , be not curious in vnnecessary matters . Ecclesi . 3.

Learne better wisedome then this , Pius pulsator plerumq inuenit , quod temerarius scrutator inuenire non potest , Bern . from the Booke of Nature . Thou knowest that to stare earnestly vpon the Sunne , is the way to loose our sight , not to increase it , not to see more , but not to see at all : so the way to vnderstand , and to attaine wisedome , is not to be busie in searching but to content our selues , with that which is revealed . Nay to presse divine Mysteries too hard , is the way to become obnoxious vnto errours , and slips : for as the stomacke when it meeteth with meat hard , and not easie to be digested , sends vp noxious vapours into the braine : Euen so we lighting vpon points which are to knottie for vs , and not being guided by discretion , insteed of doctrines broach our wild conceits . But are there any points of divine Mysteries so knottie , and difficult , which a deep Scholler , a studious Divine , an illuminated spirit cannot find out ? Yes , very many , as the obscurity of the Trinity and vnity . The Luk 1.35 . personall vnion of the two Natures in Christ : The Mysticall vnion of Christ and his Church . The reiection of the Iewes , and the calling of the Gentiles , and the recalling of the Iewes , The Rom. 11 33 depth of predestination , the manner of regeneration . Ioh . 3.8 .

All these are vnsearchable , past finding out to the full , by the most illuminated spirits that liue , for they that haue abundance of revelations , 1. Cor . 13. 1. Cor . 8.2 . as S. Paul had . They that knowe most , yet knowe but in part , yea they knowe nothing as they ought to knowe . Now they see but through a glasse darklie . v. 12. 1. Cor . 13. v. 12. the full fight , and perfect knowledge of these high and sublime Mysteries , is not for the life temporall , but for the eternall , Ioh . 17.3 . 1. Cor . 13.12 . Ela . 40 13. Rom. 11 , 34. Wisdome . 9.13 . so it is written . This is life eternall to knowe God . Then we shall see God face to face ; then we shall knowe even as wee are knowne . Let it bee our wisdome then , to see and acknowledge our want of wisdome , to comprehend these deepe Mysteries of God and let vs not take vpon vs ( be we ever so learned ) to speake too freely or peremptorily , or definitiuely of them , Rom. 1.22 . Tim . 6.4 . as if we had knowne the minde of the Lord herein , or had beene his Counsellours . Rather let vs religiously adore these things by faith , then curiously search into them by reason farther then Gods word doth allow . Let vs make them rather matter to admire at , not so much to inquire into , least Quando anima cogitationum vincitur frebre &c tunc querit , cum vero sana est , non querit sed fideliter credit . Chrys . hom . in Cap 11. Epist. ad Rom v. 33. in professing to be wise , we proue our selues foolish ; and sicke rather then sound . For as sicke stomacks long for every thinge they heare of , and when they haue it , they can take no profit by it : So it is an argument of a weake minde , to be questioning of that which to knowe , would not bee profitable . When the minde is sicke , then it is questioning . Why ? How ? Wherefore ? But when it is sound , then it questioneth not , but beleeueth .

XVIII . That we are to ascribe the praise and glory of all the good , that we thinke , speake , or doe , to the goodnesse , and grace of God , & not to our owne good Nature .

This the Booke of Grace , Ier . 9.23 . 1. Cor . 1.31 . doth frequently put vs in minde , he that gloryeth , let him glory in the Lord , saith the Prophet , 2. Cor . 3.5 . and the Apostle , we are not sufficient of our selues , to thinke any thinge as of our selues : but our sufficiencie is of God saith the same Apostle . The Lord worketh all our workes in vs , Esa . 26.12 . saith the Prophet Esay . Therefore , Not vnto vs O Lord , not vnto vs , but vnto thy name giue the praise , Esa 26.12 . Psal . 115.1 . saith the Prophet David .

And this the Booke of Nature is teady to teach vs. Wee see in Nature the members of the body , not being made by their owne vertue ; but created by Gods almighty power before they execute their function , or office : So we that are Christians , are not members of Christ , through our owne workes , but we doe good workes being first members , & inserted into Christ . Without him we can doe nothing . Ioh . 15.5 . Philip . 4. v. 13. Ioh . 1.13 . Iams . 1.18 . Through him we are able to doe all things . Without him we are dead in trespasses & sinnes . Ephes . 2.1 . ( and what can a dead man doe to his owne quickning ? ) through him we are aliue vnto God . Rom. 6.11 . Without him we are not borne anew , and what can a man doe before he is borne ? By him regeniti sumus , we are begotten anew . Without him we are carnall , sold vnder sinne , in captiuity to the law of sinne . Through him we are made free ; Rom. 7.14.1.23 . Ioh . 8.36 Rom. 8.1 . free from the service and bondage of sinne . Rom. 12.14.22 . free from the eternall condemnation of sinne . Free and forward to forsake all kinde of sinne , and to will , and to doe that which is good . If the Sonne doe make vs free , then are we free indeed . Ioh . 8.36 . Not vnto thy selfe then , O man , not vnto thy selfe , or to any other Creature , giue the glory ; but to thy mercifull Creator and redeemer the Lord Iesus , Rom. 11.36 . of whom , and through whom are all things , to whom be glory for euer Amen . 1. Cor . 8.6 .

XIX . That we are to raise our affections from earthly things , and to set them on things that are aboue .

This Grace doth greatly exhort vnto . Colos . 3. v. 1 2 If yee be risen with Christ , saith the Apostle , seeke those things that are aboue , where Christ sitteth on the right hand of God . Set your affections on things that are aboue , not on things on earth . Mat . 6.19.20 . Ioh . 6.27 . Lay not vp for your selues treasure vpon earth saith Christ &c. But lay vp for your selues treasure in heauen . Labour not for the meat that perisheth , but for that which endureth to euerlasting life . S. Paul did suffer the losse of all things , and did count them but dung that he might winne Christ , and be found in him . This one thinge he did aboue all ; Philip . 3. v. 8.9.13.14 . even presse hard toward this marke ; the marke of the high calling in Christ Iesus .

Let vs as many as be perfect , be so minded . And for a farther inducement herevnto , hearken and consider what the Booke of Nature hath to this purpose .

Ouid . met . Os homini sublime dedit , Coelumque tueri Iussit , & erectos ad sider a tollere vultus .

Whereas all other Creatures are made to goe with their bodyes and eyes to the ground ward , Columb lib 5 c 9. man was made to goe vpright , and whereas all other Creatures haue but foure muscles , to turne their eyes round about , man hath a fift to lift his eyes vp to heauen ward . Now what doth this intimate vnto vs ? But that , howsoeuer we seeke for other things , yet first of all , and aboue all , we should seeke the kingdome of God , and the righteousnesse thereof , and set our principall desires , to enioy that blessed state of Gods children in heauen . But is it so in the practise of men ? Most men indeed goe vpright but looke into their liues , and they might as well goe on all foure : for in their owne Conuersations they set their whole hearts vpon the earth , as the beast doth , and their eyes vpon the things of this world ; hereby they doe abase themselues , and deface their bodyes , and being men , make themselues as beasts . We shall see great numbers of men , that runne and ride from place to place , to prouide for the body but to seeke the kingdome of God , where their soules should dwell after this life , in ioy for euer , they will not stirre one foote . But remember thy selfe , O man , and consider , that God hath giuen thee a stature , and a countenance , aspiring vpward , not groueling like a beast toward the earth , and this to the end that thou shouldst learne hereby to set thy affections on things aboue , and not on things on earth , And moreouer he hath compassed thine eyes with browes , and lids , and fences from dust and earth , that though thou lookest sometimes on earth , yet the least dust , or earth should not get into them . Againe Consider that God hath made man with his feet to tread vpon the earth ; as with his face to looke to heauen . Thereby to teach vs , to spurne at , and to contemne the world , in respect of heauen and heauenly things , and not to delight much in those things , by which the earth may be gained , but rather in those things , by which the great & excellent glory of heauen may be obtained . This the Lord doth farther declare , and set forth vnto vs , by a great wonder , or signe from heauen , in the 12 of the Reuelation . v. 1. Where the Church is described vnto vs , hauing the sunne , and the twelue starres on her head , and the moone vnder her feete . By the sunne , and the twelue starres , is meant Christ , and the doctrine of the twelue Apostles , which is , as a diadem of beautie to her head and by the Moone vnder her feete , is figured the mutable world . Now seeing God hath set downe this order , that we should tread vpon the earth , hauing Christ , and his word on our heads . It is a shame to alter this order , as carnall men doe , who tread Christ and his word vnder their feete ; and put the world as a garland vpon their heads . But the Good Christian will neuer place that nigh his heart , nor vpon his head , which God hath placed vnder his feete .

And no more , would any man doe , if he did but note and obserue that doctrine , which the very frame and forme of his heart doth continually teach him , which is thus . Mans heart is made broad aboue , narrow beneath . Open at the top , close below . To signifie that we should inlarge our affections towards heauenly things : And draw them to as narrow a point , as possibly we can , concerning earth , and earthly things : And so by the fashion of our hearts , we may learne not to follow the fashion of the world .

XX . That the things of this world are not satisfactory , or able to fill and content the minde of man .

This the word of Grace doth plainely and frequently affirme and witnesse vnto vs , saying The eye cannot be satisfied with seeing , Ioh . 4.13 . nor the eare with hearing . All things haue an emptinesse and extreame vanity . He that loueth siluer shall not be satisfied with siluer , C. 5.10 . nor he that loueth abundance with increase . Whosoeuer drinketh of this water shall thirst againe , saith Christ himselfe . Quo plus sunt potae plus sitiuntur aquae , There is a defect in the water of Iacobs well , and in euery other earthly thing whatsoeuer ; as that it cannot satisfie the soule , or Conferre any true Contentment to the mind .

This we may learne likewise to acknowledge , out of the Booke of Nature , and namely out of that middle part thereof , the heart , the heart of man is made like a triangle , and the world round as a Circle . Now a Circle cannot fill a triangle , but there will be some comer empty . The whole Circular world cannot fill the triangular heart of man . It must be a Trinitie that can replenish this triangle . And there is no other Trinitie that can doe it , but the holy , blessed , & glorious Trinitie , the father , sonne , and holy ghost . When God the father , the most ancient of dayes , shall fill our memory ; God the sonne , who is wisdom it selfe , shall fill our vnderstanding : God the holy Ghost , who is contentation and loue , shall sit in our will , Ceteris rebus eccupari potest , repleri non potest Bern . then all the powers of our mind will be at rest , when as they shall enioy him who made them . Then the mind will be satisfied , and contented , and not till then .

There is nothing that takes any perfect rest or contentment , but in his proper obiect or Center . We know if a man had all the musicke , & melody in the world before him , he could not heare it with his eyes , because it is the proper obiect of the eare , if neuer so gorgious shewes , he Could not see them with his eares , because it is the proper obiect of the eye : So it is with the soule of man ; if it were possible that all the treasures , pleasures , honours , preferments and delights , which the world doth afford , were presented , and tendered to this Soule , yet would they not afford vnto it any perfect satisfaction , because they be not the Proper obiect , and Center of the soule . The proper obiect and Center of the soule , is the Lord himselfe . fecisti nos Domine propter le , & semper in quietum est Cor nostrum , donec requiescat in to , August . And therefore we may say , as a father hath excelently said . Thou hast made vs O Lord for thy selfe , and our heart is euen vnquiet till it rest in thee .

Simile nutritur simili , ex ijsdem nutrimur , ex quibus sumus . Each thinge is fed , nourished and satisfied with food of like substance vnto it selfe , as earthly things are fed with earthly and corporall food . Now the soule is spirituall , and the foode that it must haue , must be of like substance vnto it selfe , spirituall , not earthly and corporall ; it is as impossible to replenish a spirituall emptinesse , with a corporall substance , the minde of man with earthly treasures , as it is to fill a corporall emptinesse , with a spirituall substance , as a house with vertues , or the stomacke with wisedome .

XXI . That we ought to endeavour to grow every day better and better , and to increase in Grace .

Thus the Booke of Grace , Grow vp in him who is the head , Ephes . 4. v. 15. Christ Iesus ; Grow vp vnto true holynesse in the feare of God . 1. Cor . 7.1 . increase more and more 1 Thes . 4.10 . Giue diligence to adde to your faith , vertue , and to vertue knowledge , and to knowledge , temperance , and to temperance , patience , and to patience , godlynesse , and to godlynesse , brotherly kindnesse , and to brotherly kindnesse , charitie . 2. per . 1.5.6.7 . Be alwayes abounding in the works of the Lord . 1. Cor . 15. vlt . Colos . 1.10 . c . 2.2.19 .

This we may learne in some sort out of the Booke of Nature . In our walking , there seemes to be an emulation betweene the feet , to be one before another : so in our living and spirituall walking , we must striue to be every day more forward in goodnesse , and to be better to morrow , then we are to day . After conception the Infant stirres , and growes more strong every day then other : So it is in the spirituall birth . It is thought strange to see a man of many yeares , who yet in stature , strength , and wit , went neuer beyond the measure of a Child ; such a one is counted for a Monster : And truely no better is the carelesse Christian , who after so many yeares profession , growes not in grace , nor knoweledge , but still remaines a child in vnderstanding .

XXII . That we doe not liue the life of Grace , vnlesse we be actiue and stirring in good motions , and godly actions ; desirous and diligent in seeking the sincere milke of Gods word , the foode thereof ; sensible of our owne corruptions , and whatsoeuer is an enemy vnto it and carefull to resist it .

Thus the Booke of Grace : Rom. 12. v. 5. Gal. 5.25 . They that be after the spirit , doe minde the things of the spirit , doe walke after the spirit , desire the sincere milke of the word that they may growe thereby . 1. Psal . 1.2 . Pet . 2.2 . Delight in the law of the Lord and therein exercise themselues both day and night , are sensible of the law in their members , warring against the law of their minde . Rom. 7.23 . Complaine of the opposition thereof , saying O wretched man that I am , who shall deliuer me from the body of this death ? v. 24. striue & fight against it with all their force , Gal. 5.17 . Thus it is with them that liue the life of Grace , by graces teaching .

And this we may learne to acknowledge by the light of Nature . Where there is Naturall life , there is motion and stirring , the pulse beating more or lesse , life is not without some motion , but is actiue & euer doing : So , where there is any life of grace , there will be spirituall motions , & a liuelines to spirituall exercises , as to pray , to praise God , to read his word , to heare it , to meditate and conferre of it , to obserue & keepe it . And so spirituall life will expresse it selfe , by spirituall motions , and the life of grace , by grace in the life . If we liue then in the spirit , let vs walke in the spirit Gal. 5.25 .

Againe , life will euer seeke its owne preseruation . The little infant so soone as he is borne Cryes for helpe , and seeks after the brest . So it is with such as liue the life of grace , they hunger and thirst for the food of their soules , and as new borne babes desire the sincere milke of the word , that they may grow thereby ; as Saint peter teacheth vs , 1. Pet . 22. A liuely Child desires Sometimes to sucke of both his mothers brests , and so doth the Child of God desire and thirst sometimes to sucke the two brests of his mother the Church , euen the two Testaments , till he hath drawne spirituall nourishment , strength of faith , and increase of grace therehence .

He that liues the life of Nature , doth not onely seeke his owne preseruation , but seekes it dayly , constantly , and continually , so long as he hath any being . The young infant doth almost nothing else but sucke , and sleepe , and then Cry for the brest againe : Thus it is with them that liue the life of grace ; there is a dayly seeking after food for the preseruing of it ; a dayly vsing of the meanes , as prayer , reading , meditation and the like . So the holy prophet testifieth of the blessed man , saying , that in Gods law , he doth exercise himselfe day and night , Psal 1.2 .

He that liues the life of Nature , is sensible of whatsoeuer is an enemie vnto it , and doth resist it , he is sensible of euery disease , and maladie , if his tooth , or finger doe but ake , he presently feels it , and striues against it : Thus it is with such as liue the life of grace , they feele their corruptions , and striue against them . They feele their vnbeleefe opposing their faith , their dulnesse and deadnesse opposing their delight in Gods seruice , the sinfull lusts of their flesh , warring against the spirituall motions of the spirit , the working of sinne opposing the light of grace , this they are sensible off , and struggle , and striue against it . The spirit fighteth against the flesh , Gal. 5.17 .

XXIII . That we cannot liue the life of grace , except we attend vpon the word of Grace , the holy Scripture .

Thus saith the Apostle , 1. Pet . 1.23 . we are borne againe , not of Corrurtible seed , but of incorruptible euen by the word of God , which liueth and abideth for euer . Jam . 1.18 . Againe , of his owne will begat he vs , with the word of truth . Farther , we liue by the faith of the sonne of God , Gal. 2.20 . Rom. 10. this faith Comes by hearing , hearing by the word of God . So that the word of God is the seed of our new birth . And being so , we cannot be borne a new , much lesse liue a new life without it .

This Nature will shadow vnto vs. We see , to a Naturall life , there must be a generation according to the flesh : it is so , in the spirituall life if thou would'st attaine to it , thou must of necessitie be begot , not of mortall , but of the immortall seed of Gods word , 1 Pet 1.23 . So then if thou desirest to liue this life , be frequent in hearing of the word . For the dead shall heare his voice , and they that heare , shall liue Ioh . 5.25 .

XXIIII . That we must take heed of omitting that good which we should doe ; as well as of committing that euill which we should not doe , if we desire to saue , and not to loose our soules .

Thus the word of truth . Rom. 6 23. Ezech . 18. v. 4. The wages of sinne is death . The soule that sinneth , that shall die . Here is shewed that by committing of sinne we take the readie course to loose our soules . And is it not so said of omitting to doe good ? yes . Every tree that bringeth not forth good fruit , shall be hewen downe , and cast into the fire , Mat . 3.10 . The vnprofitable seruant that did no good with his talent , was cast into vtter darknesse , Mat 25.30 . So then , omission of good , as well as commission of euill , brings to destruction .

Nature is readie to illustrate this vnto vs very plainely . We see in Nature , there are two wayes of killing the body , one positiue by offering violence to it , the other privatiue , by withholding the meanes of preseruation from it . Though a man doe not offer violence to his own , or to anothers body , yet , if he withhold from it the meanes of preseruation , it is all one , both are killing wayes , though not both so quicke and readie . So it is with the soule , both these wayes it is destroyed . He that offers violence vnto his soule by committing of finne ( as by stabbing it with outragious oaths , and curfings , by poysoning it with the venemous potions of drunken Cups , by gashing it with oppression and crueltie ; Esa 3.17 . by grieuing of it in grinding the faces of the poore to enlarge his possessions , by wounding it and beating it with the heauie , grieuous , and mortall blowes of pride , presumption , adulterie , fornication , fraud , and vniust dealing , lying and slandering , murder & quarrelling , enuie and malice-bearing &c. He that offers violence to his soule by committing these or the like sinnes ) And he , that withholds from his soule the meanes of preseruation ( in being negligent in hearing the word of God , and receauing the Sacrament , cold and carelesse in Prayer , slow and slack in the actions of mortification , as divine meditations , temperance , sobernesse , fasting , watching , As of Ghrists death & passion . fludying , labouring in his vocation , &c. He that thus withholds the meanes of saluation from his soule , ) is vnmercyfull to his owne soule , and takes the right way to destroy it . The life of the soule is lost by languishing , as well as by violence , by staruing , as well as by stabbing & wounding . As Sinne offers violence to the soule , Mors animae peccatum . Clemens Alex . strom l. 3. is the death and destruction of the soule ; euery sin being not abandoned , Rom. 6. vlt . especially presumptuous sinnes , Psal . 19.13 : so the neglect , and specially the witting , willing , wilfull and totall neglect of the meanes of the soules saluation , Omne peccatum est mors animae Naz . orat . 36. will be the ruin & destruction thereof . So the Apostle told the Iewes , that In putting away the word of God , they iudged themselues vnworthie of euerla sting life , Act. 13.46 . Thinke of this , you negatiue men and women , who imagine all is well with you if yee doe no hurt , though you doe no good No , all is not well with you ( donec euacuetur superfluum & subministretur necessarium , Nil boni facere hoc ipsum est malum facere . Basil . Asset Cap 55. ) Vntill yee abandon vice . And entertaine grace , vntill yee void the corruption of sinne , and receiue the restoratiue , and preseruatiue of Gods word which is able to saue your soules , Act 20.32 .

If a man sicke in his bed , burning of an Ague , fetching his breath with difficultie , looking gastly , speaking idly , should say he were well , thou wouldest not beleeue him : So when thou thy selfe , or when thou seest another man swell with pride , burne with lust , raging with oaths , foming with corrupt , and vncleane communications , railing with slanders , stinking with drunkennesse , rauening with couetousnesse , consuming with enuie , grieued with impatience , plagued with discontent , leprous with ingratitude ; if he say he is well , in Christ , and hopes to be saued , beleeue him not : All the world cannot saue him . 2. Cor . 5.17 . If any man be in Christ he is a new creature . Whom he saueth , them he sanctifieth ; Whom he cureth of the sting or guilt of sinne , them he cureth of the staine , or corruption of sinne ; where he forgiues sinne , there he giues grace to forgoe sinne , where he pardoneth sinne , there he giues strength to part with it , where he healeth , there he first purgeth with the potion of repentance . Doe not deceiue your selues therefore , thinking all is well , as long as the corrupt , the foule and euill humour of sinne abounds in you vnpurged , vnexpelled . Purge your hearts yee sinners , Iam . 4. v. 8. and purifie your minds yee double minded men . Purge out the old leauen , 1. Cor . 5.7 . Neither thinke that your soules can liue , be well and prosper , vnlesse yee vse duely and daily to feed them , to refresh and cherish them with the food and nourishment thereof , with good dyet . In vaine doth the Potion worke our recoverie , if our euill behauiour afterwards bring a relapse . In vaine shall we purge our hearts by repentance ; if after we obserue not the strict dyet of obedience . A good dyet is necessary vnto Physicke ; obserue it then . Refraine from those corrupt meats whereon your soules haue formerly surfetted , the leauen of malice , the bread of deceit , Prov. 20.17 . 1. Cor . 5. v. 7. the bread of wickednesse . prov . 4.17 . the bread of idlenesse , Prov. 31.27 . fullnesse of bread , Ezech . 16.44 . the drinke-offering of blood , Psal . 1.6 . Prou 4.27 . Gal. 5. the wine of violence , the fruits of the flesh . all kinde of forbidden fruit . Let all sinne as an ill dyet be carefully avoided . And be yee mindfull to receaue and feed on the bread of life , and the water of life , Christ and his benefits , Ioh . 6. Edere est credere . to receiue and to feed on them by faith , according as they are offered vnto vs in the word , presented in the Sacraments , and having receiued them , be mindfull to digest them by prayer , and holy meditations .

The body cannot liue , not liue long and strong , without the proper food thereof , as meate , drinke , &c. No more can the soule without the Proper nourishment thereof , as Christ , the Word , Sacrament , and Prayer . The body soone famisheth if it want its food : So will the soule soone pine away , if it want its sustenance and due meales . Be frequent then in hearing the word read , and preached , in receiuing the Sacrament , in Prayer , in holy medirations , in good workes .

XXV . That no man is to neglect the preaching of the Gospell , because God can saue without it .

Thus the word of Grace . Despise not Prophesiing , 2. Thes . 5. And thus the light of Nature likewise teacheth vs. Hee that is endued but with natures dimme light , will not refuse to eate because God can saue him without meate : much lesse wil he that is endued with the light of Grace , refuse to heare the word Preached , because God is able to saue without it . If he doe , he tempts the Lord his God . As a man refusing to eate , because God can saue him without meate , tempteth God so doth he , who following his pleasures , and refusing to heare , thinks to be saued . Deut . 6. v. 16. Now it is not safe for a man to tempt God or to put him to this triall , what by his absolute power he can doe , Mat . 4.7 . but we are to looke to his actuall power , or what he will doe . And now by his actuall power , we know , and are taught that he will saue by meanes , and no otherwise . The Naturall life of the body he will saue by Naturall meanes , as meate , drinke , sleepe , &c. and the spirituall life of the soule , he will saue by spirituall meanes , as by the preaching of the Gospell , 1. Cor . 1.21 . so it is written , The Gospell is the power of God vnto saluation , Rom. 1.19 . It pleaseth God by the foolishnesse of preaching ( that is by the meanes of preaching which some count foolishnesse ) to saue them that beleeue . As long then , as God by his actuall power , affords thee the meanes of saluation , doe not neglect them , trusting to his absolute power . Where God affords ordinarie means , there he shewes he will saue no otherwise . When the Children of Israell were in the wildernesse where no means were , Exod . 16.15 . Ioh . 6.31 . God fed them miraculously , with Manna from heauen . he gaue them bread from heauen to eate : But when they were in Egypt , and afterward when they were brought to Canaan , where meanes were , where they might sow and reape , then Manna Ceased . God did no longer shew his absolute power in feeding them miraculously with Manna from heauen , when he gaue them meanes on earth . While thou liuest then in the Church , where thou mayest partake of the ordinarie meanes , vse them , if thou wouldest be nourished in hope of eternall life . Remember that as for Naturall , so for spirituall life , he must eate , that will liue .

XXVI . That no man , be he euer so great and eminent for learning , for wisedome , for wealth and honour , is to neglect the hearing of Gods word , and exercising himselfe therein .

Thus the word of grace , Iudges . 5. v. 3. Psal . 49. v. 1.2 . heare O yee kings , giue eare O yee Princes . Heare yee this O yee Priests , Hos . 5.10 . Heare yee this all yee people : Ponder it with your eares yee that dwell in the world ; high and low rich and poore , one with another .

This wisedome the Booke of Nature is readie to instruct vs in . We see in Nature , there is no man be he euer so strong , euer so well in his health , euer so liuely and lusty , euer so learned and wise , euer so rich and honourable , that will refuse to eate his meate , to take his due meales , to eat and drinke . Naie the stronger , and the better that a man is in his health , the more duly and freely he will take his food , and the richer , and the more honourable he is , the more fully and plentifully he will haue it , and take it . And now Christ as he is offered in his word , presented in his sacraments , receiued by faith , digested by prayer , Ioh . 6. v. 50. and meditation , is the same to the soule , that bread is to the body . Why then should not any , that hath a liuing , a healthie , an vnderstanding soule desire to eate of this bread ? Why should not the high as well as the low ? The rich aswell as the poore ? The wise as well as the ignorant and foolish ? The noble as well as the ignoble ? The Prince as well the peasant , euery one as well as any one , attend vpon the word of God and his seruice , the food of the soule ? Can any , the healthiest , the wealthiest , the wisest and mightiest , the best of vs all , liue without his due meales ? And how should the wisest & most vnderstanding soule liue without his food ? Is not the appetite the sharper , and greater the more healthie and strong we are in our bodyes ? & verily so it is in the state of the soule . Whatsoeuer men think of their great knowledge , & learning , as that they need not heare sermons and frequent the Church , as other meaner men doe . Yet this is certaine . The healthier , the stronger , and better any man is in his soule , the more is his appetite to the word of God , and the more he abounds in wisedome & spirituall vnderstanding the more he abounds in loue and desire to the sincere milke of the word , 1. Pet . 2. 1. Cor . 13.9 . 1. Tim . 4.6 . that he may grow thereby , knowing that as yet we know but in part , and that part which we doe know , we are apt to forget without a remembrancer , & that which we doe remember , we are slow to performe , without Gods speciall grace and strength , and this strength we must seeke in the hearing of the word , Quod iubet iuuat . for as it is a meanes to teach vs to know the will of God , so to inable vs to doe it , as bread is a meanes to strengthen a man to doe his worke . In the creation , Gods fiat , or commandement , gaue being to the creatures : so it is after a sort in the regeneration , his fiat , or saying , be yee holy , 1. Pet . 15. Mat . 5. vlt . be yee perfect , be not faithlesse but beleeuing , be sober , be at peace , be doers of the word . Be so and so ; is a meanes to haue it so , Iam . 1.22 . to effect it so . So then whosoeuer thou art , despise not prophesying or preaching , but giue attendance to it , if not to be informed , Verbum Dei vivum & vivificans . yet to be reformed , and conformed to the will of God , heare that thou maiest obserue , and doe what is commanded thee .

XXVII . That superiours , and men of great and eminent place , or grace aboue others , are not to despise and contemne their inferiours for their meane and low estate farre beneath them .

Thus the Booke of Grace . Mat . 18 v. 10. See that yee despise not one of these little-ones . Why doest thou despise thy brother , Rom. 14.10 . Who maketh thee to differ from another ? 1. Cor . 4.7 . Be not high minded , but condescend to them of low degree , Rom. 12.19 .

Learne this also from the Booke of Nature . The head though it be advanced aboue the rest of the members , yet it doth not proudly insult vpon them , but it stoopeth and boweth to helpe the meanest and lowest , euen the foote if it be hurt or stand in need . And so againe if the right hand be ready , plyant , and more serviceable then the left , it doth not despise , but beare with it , and help it , & if one legge be stronger then another , we will spare the weaker , & put the stronger to more vse . What doth this teach vs ? But that they which haue more gifts , should not despise , but help them that haue fewer . Besides there is no man absolute in this world , nor euer shall be as long as he hath any being here . {αβγδ} . ad omnia quare 1 Cor . 12.21 . The head cannot say to the foote , I haue no need of thee . The master cannot well be without his man . Nor the Landlord without his tenants , nor yet the King without his subjects , as Occam the schooleman told Lewis the Emperour . Trittenham . in vita Occam . Defend me with thy sword , and I will defend thee with my pen . Againe the eye is honoured with that necessary , and noble sense of seeing ; and so is the eare with that worthy and needfull sense of hearing , and the nose is preferred before them both in that profitable and vsefull sense of smelling : Thus he that taketh place before all in some things , must be content to giue place , and to come behind others in something else . Let this teach thee to contemne none that are inferiours to thy selfe in grace , in place , in estate , & meanes , in any gift . Remember that he that withholds his clemencie , because the subject is base , denies a remedie to his wounded foote , because it is an infenour part .

That inferiours ought not to envy at their superiours , because of their greatnesse aboue them , but to be content with their place .

Thus saith the Lord , frett not thy selfe , Psal . 37. v. 1.7 . neither be thou envious , grieue not at him whose way doth prosper . Lay aside all malice , and envies , and evill speakings , 1. Pet . 2.1 . Let your conversation be without covetousnesse , and be content with such things as yee haue , Heb . 13.5 . I haue learned in whatsoever state I am therewith to bee content saith S. Paul Phil . 4.11 .

And this we may learne likewise , and that from the Booke of Nature . The foot doth not envy the head , because it is preferred before it , as more honourable ; neither is it discontented , because it is clad in leather , when it may bee there is a chaine of Gold about the necke , or a pretious stone about the finger . No more should we envy any that be in higher place for the credit , honour , and respect which they haue aboue vs. It is a foule fault when we cannot haue the credit that others haue , to envie them for it : What if thou hast not so strong a faith as Abraham ? Or such a gift of prayer as Dauid ? hast thou any measure of saving faith ? or any gift of prayer at all ? If thou hast any measure of sauing faith , any gift of true prayer thou art well . He that had but two talents , Mat . 25. was as much commended and went into his Masters ioy , as well as he that had fiue . It is a great happinesse to be any member of the body of Christ . Though thou beest not an eye but a foot , thou art quickned by the soule , as well as the eye , & thou shalt be saued as well as the eye . The soule seeth by the eyes , August . Hom. 186. De Temp . prope finem . walketh by the feete , vitam dat omnibus , officia singulis , giueth life to all , but executeth diverse functions by diverse members , though the foot sees not , yet it liues as well as the eye . Officia diversa , vita communis saith St Augustine . The offices are diverse but the life is common . Sic est in Ecclesia Dei , singulipropria operantur , pariter vivunt : so it is among the elect in the Church , the spirit of God fitteth this man for this imployment , that for that , but sanctifieth them all .

XXIX That wee ought to haue a Sympathy or a fellowfeeling of one anothers misery and to be ready to helpe and comfort one another .

Thus the word of Grace . Heb . 13. v. 3. Remember them that are in bonds as bound with them , and them which suffer adversity , as being your selues in the body . Put on as the elect of God , bowels of mercy and compassion Colos . 3.12 . Mourne with them that mourne , Rom. 12.5 . Bee kindly affectioned one to another . v. 10.

This wee may learne from the Booke of nature . 1. Cor . 12. v. 26. If one member suffer , all the members suffer with it . If the foot bee hurt , the rest of the members will condole with it , and not only so , but joyne together to helpe , and to heale it , the head will stoope , the mouth will speake , the eye will behold and looke , the backe will bend , the hand will stretch , and put forth it selfe to helpe what it may ; all will be ready to doe their best for the meanest member , that which is more feeble , lesse honourable , yea for the vncomely part , for every part that lacketh . 1 Cor . 12.22.23.24 . Now if among these members , which all except the head , are brute and vnreasonable , there is such a Sympathy and Harmony , much more ought there to be amongst vs Christians , who are governed not only by reason , but by the spirit of God . Our sympathy and fellow-feeling of one anothers misery and distresse , should be more quicke and liuely , in as much as we haue a double life in vs , even the life of Nature , and the life of Grace : for the more life , the greater sense , the more quicke in hearing , seeing , smelling , tasting , touching . And verily hee that is not touched with a fellow-feeling of his brothers , and others miseries , may suspect worthily , that he is not a liuely member of Christ : Ephes . 4. v. 16. for Christs body is knit and coupled together throughout every ioynt , whereby one ministreth to another . If then wee doe not beare anothers burthen , and feele one anothers misery , wee are not knit together by the sinews of loue , and if not to the body , no part of the body .

XXX That wee should endeavour with all diligence to hold vnity and concord one with another .

Thus saith the Lord , Ephes . 4. v. 3. Endeavour to keepe the vnity of the spirit in the bond of peace : if it be possible , as much as lyeth in you , liue peaceably with all men , Rom. 12.18 . Aboue all things haue fervent loue among your selues . 1 Pet . 4.8 .

This wee are taught likewise by the Booke of Nature . In the body , the members , though diverse and of diverse offices , yet sweetly agree and hold together , mutually performing their duties one to another , without jarring or contending . The head though it be lifted vp aboue the rest of the members , yet he scornes not the feete , as to say , I haue no need of you , no more doth the eye say to the hand I haue no need of you . Here is no disdaining , no discord or falling out , but every fellow-member is helpefull & louing to his fellow-members , and willing to yeeld to every one that which belongs to them . Yea sometimes more then it deserues , as in walking , if one foot hit the other , so as to hurt it , or to make it ake , the foot hurt or grieved , doth not hit the other againe , and returne blow for blow , but is patient and holds good accord with the other for all that . By this course of nature let vs learne to hold vnity and concord one with another , and not to returne evill for evill , but to overcome evill with good . Rom. 12. vlt . The incolumity of the body depends vpon the concord of the parts , in the mutuall performance of their duties : so the well-fare of the Church , when wee shew our selues to bee members one of another . As the sinews in the body , so is loue in the Church or common-wealth , Colos . 3.14 . even the very bond of perfectnesse . If a sinew be broken , it is a hazarding of the body , a hindrance to a mans welfare , till it be knit againe . Now the breach of loue , is as the breach of a sinew , yea of many sinews . We can never be well , if this sinew be broken , till it be knit vp againe . Colos . 2.2 . Be yee therefore knit together in loue . I beseech you brethren , by the name of our Lord Iesus Christ , that yee all speake the same thing , and that there bee no division among you , but that yee bee perfectly ioyned together in the same minde , and in the same iudgement . 1 Cor . 1.10 . The spirit of man doth not quicken any member or part separated from the body : August , Ser . 1. Adfratres in Eterno . The dry bones which Ezechiel saw scattered in the field , had no life in them , till they were gathered together , bone to his bone Ezech . 37.7 . So the spirit of God doth not animate , and comfort these who cut off and divide themselues from Christs mysticall body . Psal 133. Behold then how good and ioyfull a thing it is , for brethren to dwell together in vnity , behold and labour to hold it .

XXXI That to revenge our selues , especially in every petty miury of words or deeds , is a signe of great weaknesse and corruption , not of a good spirit , or mettall .

Thus the Word of Grace . Prou. 16. v. 32. Hee that is slow to anger is better then the mighty , and hee that ruleth his spirit then hee that conquereth a Citty . He that deferreth his anger , is a man of discretion , and he that passeth by an offence , it is a grace to him Prov. 19.11 . but not so to him that revengeth . Desire of revenge resteth in the bosome of a foole saith Salomon . Eccles . 7. v. 9.

This the Booke of Nature is ready to teach vs. In Nature we see , it is a signe of a weake stomacke , not to be able to beare and concoct lighter meats : So it is an argument of a weake minde , not to digest small wrongs , as the giuing the lye , ( a naughty word I confesse ) but yet our firmity in grace should be more , then to be moued to revenge thereby . When a man cannot endure to be touched , it is a signe that he is not sound : So when wee cannot endure a crosse word , without thinking of revenge , it is a plaine symptome of an vnsound and corrupt minde . I say then in the words of the Apostle . Dearely beloved , avenge not your selues , but rather giue place vnto wrath , Rom. 12.9 . Say not I will recompence evill , Prov. 20.22 . Say not I will doe to him as hee hath done to mee . Prov. 24 29. The words of revenge are forbidden , much more the works .

XXXII That wee should avoide all busy-medling with things not belonging to vs , and beyond the bounds of our calling .

Thus the Booke of Grace . 1. Thes . 4. v. 11. Study to be quiet medling with your owne businesse . Let every man abide in the calling wherein he is placed . 1 Cor . 7.24 .

This wee are taught by the light of Nature . In Nature we see the eye meddles not with hearing , nor the eare with seeing , nor the foot with either of them both , but each member keepes his owne office , and that it lookes to : By this wee may learne not to arrogate to our selues any thing , out of our owne calling , but to containe our selues within our owne bounds and limits . If a mote should fall into the eye , were the foot a fit member to bee thrust into the eye , to plucke it out ? Not so . For though the foot bee sensible of the paine , yet it leaues the helping of it to the hand , whose office it is . Thus it should bee in the Church and Common-wealth . Every one should meddle with his owne office , and keepe himselfe to his owne calling . There are many who chuse & delight rather to be seene skilfull in other mens offices , then to employ themselues in their own . This is a foule fault . If the feete should grow where the hands are , it would make the body monstrous : So when men will not containe themselues within their order , degree and calling , it is to make the Church a Babylon , a very confusion . It is neither fit nor comely , for the people to meddle with the office of Magistrates , directing them how they should governe , nor with the calling of Ministers , teaching them how to preach . If things be amisse , let private men pray for a reformation ; but leaue it to them whose calling it is to reforme . Let the foot leaue the dressing of the body to the hand .

XXXIII . That wee should seeke the common good and not our owne private alone .

Thus saith the Lord . Gal. 6. v. 10. Doe good vnto all men . Let no man seeke his owne but every man anothers wealth , 1 Cor . 10.24 .

Nature will teach vs thus much , if wee doe obserue it . We see , no member is for it selfe alone , but for the good of the whole , and the vse one of another . The eye doth direct the head , and the hand guard the eye , the nose smells for all ; the tongue speakes for all , and the hand workes for all . Every part seekes anothers , and not his owne good alone . So should wee imploy our gifts and talents , not only to our owne particular good , but to the benefit of other , even to the generall good of the whole Church . As the stomacke receiues the meat and drinke at our hands , not for it selfe alone , but to concoct it , and prepare it , to the benefit of the rest of the body : So we receiue gifts at Gods hands ; but not for our owne particular vse altogether , but to the end that wee should impart , Rom. 12. and distribute thereof to the necessity of the Saints ; of the poore members of Christ . I say then in the words of the Apostle , As every man hath receiued the gift , even so Minister the same one to anothe , as good stewards of the manifold grace of God , 1 Pet 4 10. The Lord hath not only giuen a man a mind , by which he may haue intelligence with his maker . But also therewithall Organs , and instruments of the body , by which he may haue intelligence with men , and communicate the good motions of his mind vnto others . And this is to intimate vnto vs : That the Lord hath made no man for himselfe , that hee should locke vp , and keepe within himselfe all the good that God hath communicated to him : but as first hee made him for his owne glory , so secondarily for the vse and edification of other men . If man had beene created for God only , he should not haue needed a tongue , for the Lord knowes the meaning of the mind without the tongue . And if he had beene made for himselfe only , the motions of the mind had beene sufficient for himselfe also . But God hath made one man to be a comfort to another , and therefore hath given him such Organs as whereby every man may giue intelligence of his mind to another .

XXXIV That wee should honour and obey the higher powers , the Magistrates and Ministers .

Thus it is written . Rom. 13.1 . Let every soule be subiect vnto the authority of the higher powers . Subiect your selues to every ordinance of man for the Lords sake , whether it bee vnto the King as supreame , or vnto Governours , as vnto them that are sent by him , for the punishment of evill doers , and for the praise of them that doe well 1 Pet . 2.13.14 . Obey your prelates and submit your selues vnto them , for they watch as being to giue account for your soules , Heb . 13.17 .

This wee may learne from the booke of Nature . All the members of the body obey & follow the direction of the Head & Heart . So should we follow the direction of those that be placed over vs. It is a maimed body that wants either of the two hands Now Moses and Aaron , that is , the Civill and Ecclesiasticall Magistrate , are as it were Gods two hands , to rule and governe his people , according to that of the Kingly Prophet David , Psal . 77 , vlt . Thou leddest thy people like sheepe by the hands of Moses and Aaron . God himselfe is the generall and principall leader , ( for the whole world is his ) and Moses and Aaron are Gods hands , his Lieuetenants to rule here in earth , the one with the word , the other by the sword . Touch not the Lords annointed , and doe his Prophets no harme . Let Moses the Prince , and Aaron the Priest be had in honour .

XXXV That wee should be willing to be at charge and to take painet for the maintenance of the King and state .

Thus the Booke of Grace . Rom. 13.6.7 . Pay you tribute , render to every man his due , tribute to whom tribute is due . Render to Caesar the things that are Caesars , Mat . 22.18 . Our Saviour Christ ( though himselfe free ) yet paied tribute vnto Caesar , yea and rather then he would not pay it , and so giue occasion of offence to the Ruler , He wrought a miracle to pay it , Mat . 17.25.26.27 . This is written for our Learning 1 Cor . 10.

And thus we may learne likewise from the Booke of Nature . In the naturall body , the inferiour members , as the hands and feete are content and willing to labour and to take paines for the head and stomacke , though they devoure & spend a great part of what they get : so should wee be content and willing to doe service , and to take paines for the King and state , which are as the Head and Stomacke of the body Politike , the Common wealth . There is a notable story in Livie which fitly serueth to this purpose , and the story is this . There were very often greevous broiles , betweene the Commons & Nobles of Rome : once amongst the rest , when the People had banded themselues , and that the Common-wealth was in danger , the Senate sent vnto the people one Menenius Agrippa , a famous Oratour , to perswade them to quietnesse , and obedience , and being come , he tells them this Parable . On a time ( saith hee ) the members of the body fell out with the stomacke , and obiected against it , that it devoured all , and idly and sluggishly lay in the middest of the body , whilest the rest of the body laboured fullsore , wherevpon the foot refused to stirre and carry the stomacke , the hand refused to put meat into the mouth , the mouth to receiue it , and the teeth to chew it . Now what followed ? The stomacke being empty , the eye beganne to be dimme , the hand weake , the feet feeble , all the members began to faint , and the whole body to wither ; so at last , they were content , yea of necessity compelled to grow friends with the stomacke . And they learned that the stomacke is most profitable to all the members of the body . And by this parable he quieted the people , and brought them to concord with the state againe . And so by this I would haue you learne not to mutter , or to think it much what ye doe for the King and state , for what they receiue at your hands , they imploy it to the generall good of the whole kingdome , they returne it like the stomacke to the good of the members of the body politike .

XXXVI That the life and wellfare of our supreame head , and Governour , the King , is to be tendered and preferred before our owne , or any other mans .

Thus the Booke of Grace . I exhort that supplications and prayers , 1. Tim . 2. v. 1.2 . and intercessions , and giuing of thanks bee made for all men but namely and primarily for Kings . The people of Israell did preferre the life and safety of their Soveraigne King Dauid before ten thousand of their owne liues , 2. Sam . 18.3 . this our duty likewise .

And this wee may learne from the course of Nature . All the members haue care one of another , but especially of the head and heart . If the head doe ake , all the humors of the armes runne to the head , and therefore the armes become small and slender because they want their proper nurture . And so if the heart be sicke , or in dangers or feare , the outward heat retires inward to comfort the heart , so that the body lookes outwardly pale . Yea if the head or heart be in danger , ( periculis se exponunt ) the other members will hazard limme and life to defend and saue them : So should wee doe for our head the King , or our heart the Queene : wee ought to haue speciall care of them . Wee are to care one for another , to pray one for another and to doe good one for another , but specially for Kings and them that are in authority , wee are to preferre their liues before ten thousands of ours , as the people of Israell did . If a member , or some of the inferiour members be cut off , yet the body may liue and doe indifferently well , but if the head be cut off , there is no hope of life , it can neveuer doe well .

XXXVII That they should behaue themselues well , both in word and deed , that be superiours .

Thus saith the Lord vnto Ioshua Captaine of the hoste of Israell , Ioshua . 1. v. 7. Be thou strong and very couragious that thou maiest obserue to doe according to all the law which Moses my servant commanded thee , turne not from it to the right hand or to the left . So againe to King Salomon , And thou Salomon , serue the Lord with a perfect heart and a willing minde , 1 Chron . 28.9 . So likewise to Timothy , Be thou an exsample of the beleeuers in word , in conversation , 1 Tim . 4.12 .

This we are taught by the light of nature . If the head be well all the body is the better for it . Mat . 6. If the eye be single the whole body is full of light . But if the head aketh , or is ill at ease , all the body is the worse for it : So it is in the Church , or Common-wealth , or family . If the Magistrates , the Ministers , the Parents , the Maisters , if these , ( which be as the heads ) doe well and be sound in the faith , right in the vnderstanding , renewed in the will , quicke in the senses , of hearing , seeing , smelling , tasting & touching that which is good ; Then all is the better for it , the whole body is the more liuely and ready to good : But if these doe amisse , it cannot be well with the members , the inferiours ; if the head be deafe , and blinde , and dumbe , and giddy or sottish , how shall the other members heare , and see , and speake , and behaue themselues well ? they cannot . Woe is the body , where the head is phrenzie , drunken , idle or the like . See thou be not so , who art placed as head aboue others : but as the head doth heare and see and tast , and smell for the good of the inferiour members : So doe thou in that place wherein God hath set thee , see that thy eye bee not evill , Mat . 6. v. 23. but single , and then thy body shall not bee darke , but light . A good Magistrate , or Minister , or Maister over a perverse people , is a sound head over a surfetted body : and a good Commonalty or society or family and a bad ruler , is a healthfull body and a head akeing , either are occasions of ruine , both sound preservatiues .

XXXVIII That Gouernours and Commanders should regard Souldiert , and allow them maintenance .

Thus the Booke of Grace . Be content with your wages , Luke . 3.14 . the the labourer is worthy of his reward , 1. Tim . 5.18 . the workeman is worthy of his meate , Mat . 10.10 . Thou shalt giue him his hire ( saith the Lord ) neither shall the Sunne goe downe vpon it . Deut . 24. v. 15.

This lesson also Nature teacheth vs. In Nature and the Naturall Constitution of the body , the hands are as souldiers to execute the resolution of the heart . And the heart from her virtuall Conduits , sendeth bloud to warme the hands : Such affinity , and alliance ought to be betweene the Gouernour that ruleth , & the souldier that executeth ; There must some sweet showers of Gold Come out of his Coffers to refresh them , or they waxe dull , and are deuoured with idlenesse , so that when they should defend the heart , their fingers are numbde , as that they cannot fight , because they want the vse of feeling .

XXXIX That iustice iustly executed , is the life and welfare of the Common-wealth .

Thus saith the Lord , Esa . 5.6.1 . keepe yee iudgment and doe iustice . Doe this , that it may goe well with you , that yee may proffier , Iosh . 1. The King that faithfully iudgeth the poore , his throne shall be established for euer , Prov. 29.14 . Iosiah did doe iudgement and iustice , and then it was well with him , ler . 22.15.16 .

Nature will teach vs to acknowledge this . For as we know the Constitution of a mans body by his pulse . If it stirre not at all , then we know he is dead , if it stirre violently , then we take him to be in a feauer , if it keepe an equall stroke , then we know he is sound and whole : In like manner we may Iudge of the state of the Common-wealth , by the manner of the execution of Iustice therein . For Iustice is the pulse of the Common-wealth . If Iustice be violent , then the Common-wealth is in a feauer , in a bad estate ; if it stirre not at all , then the Common-wealth is dead . But if it haue an equal stroke , the Iust and ordinarie course , then the Common-wealth is in a good constitution , it is sound and whole , And So be it .

That there is but one Church .

Thus saith the Lord speaking of his Church , My doue , Cant 6.9 . Ioh . 10.16 . my vndefiled is but one , the only one of her Mother . One fold . True it is , this one Church may haue , and hath many parts : as some part in England , some in Scotland , some in France , and some in Ireland , and some in all parts of the world , and yet all these parts make but one Militant Church here on earth .

Nature will plainely illustrate this , for as the body is one , 1. Cor . 12. v. 12. and hath many members , and all the members of that one body being many , are one body : Even so is the Church of Christ : Wee being many are one body in Christ , and every one , one anothers members , Rom. 12.45 . There is neither Iew nor Greeke , there is neither bond nor free , there is neither male nor female , but wee are all one in Christ Iesus , Gal. 3.28 . One , not as tyed to any one place , as to Rome ; or to any one person , as to the Pope , as the Romanists would haue it . But one , as living by one and the same spirit , Haruaeus de potestate papae . C. 23. and ruled by one and the same Lord ; and professing one and the same faith ; having one and the same hope , and having beene Baptized with one and the same Baptisme . The Church is one in this respect , as S. Paul in his Epistle to the Ephesians plainely declareth , Ephes . 4.4.5 .

XLI That Christ is the supreame head of the Church , and not the Pope .

Thus the word of Truth . God raised him from the dead , Ephes . 1. v. 20. ad finem . c . 4. Cap. 5.23 . and set him at his owne right hand in the heavenly places ; Farre aboue all principalities and powers , and might and dominion , and every name that is named , not only in this world but also in the world to come . And hath put all things vnder his feete , and gaue him to be the head over all things to the Church ; which is his body , the fulnesse of him that filleth all in all . The head of every man is Christ . He is the head of the body the Church , 1. Cor . 11.3 . Colos . 1.18 . The head of all Principality and Power , Colos . 8.10 . There bee others that are called heads . As The Prince is called the head of his people because of his Soveraignety and Power over them , Exod . 6.14 . & 18.25 . And the husband is called the head of his wife , because he is the more worthy sexe , and her Lord and Ruler , Ephes . 5.23 . 1 Cor . 11.13 . And the Pastor and pincipall member in any society is called the head . The honourable man is the Head , saith the Prophet , Esa . 9.15 . but these are either politicall , or oeconomicall , not spirituall heads : particular not vniversall heads . Kings & Princes are Chiefe and supreame heads vnder Christ of Certaine particular Kingdomes , and Dominions committed vnto them . As our Gratious King Charles is the Chiefe & Supreame Head of this Kingdome and other his Dominions . But not of the whole militant Church here on earth . Booke of Articels Art. 37. This he doth not take vpon him to be , As the Pope doth : but to be the head of his people , to haue chiefe power in this Realme of England , and other his Dominions . As for the Catholike or vniversall Church , dispersed over the face of the whole Earth , we acknowledge not any particular man to bee the head thereof , but the man Christ Iesus . Ephes . 5.23 . He is given by the Father to be the head over all things to the Church , which is his body . And him alone wee acknowledge for such , for the vniversall King ; the vniversall Bishop . There is no man that can doe the office of a head to the whole body of the Church , but hee , in looking out , and caring for the safety and well fare of it . Other men may see to the ordering of some particular member thereof . As the Bishop of Rome may see to his Diocesse ; & other Bishops to theirs . But to see to the whole body of the vniversall Church , that is more then any meere man can doe . Some in a pride may take it vpon them , as the Bishops of Rome doe , but performe it they cannot . Christ is the only Head that can doe this , whose eyes are in every place , Prou. 17. beholding the evill and the good . And there is none else besides him , that can doe it .

This the Booke of Nature will goe neere to teach vs. It is not vsuall for one body to haue more heads then one , except it be a monster : Now the Church is one body , 1. Cor . 12.12 . Psal . 45. Cant . 1.15.16 . C. 2.10.13 . and it is no monstrous body , but a faire and comely body , a body fitly ioyned together , Ephes . 4.16 And can such a body haue more then one head ? Must it needs haue a double head ? An Imperiall & a Ministeriall , as the Romists say ? Why , if Christ had assigned the Pope to be his Ministeriall head , then his body the Church should scarce bee so faire and comely as he saith of it , hauing at so sometime no head , as at the death and vacancy of Popes . Sometimes three heads at once as in a schisme . Sometimes monsters for her head , as Magicians , Villaines . But Christ hath assigned no such heads for his Church . Hee is and will be the Head of his Church himselfe , he is not absent that he should need a deputy to supply his place , but is alwaies present with his Church , by his word and spirit . So himselfe saith , Loe , Mat . 28. vlt . I am with you alwaies to the end of the World . And againe , where two or three are gathered together in my name , there am I in the midst of them . Mat . 18. v. 20.

XLII That the Romane Church is not the Catholike Church .

Catholike is a Greeke word , {αβγδ} i . e . de toto vniverso , vel quia per totum est . Aug. de vnitate Eccles . cap . 2. Athanas . quest . 71. and in English it is as much as Vniversall , or generall , that is the signification of the word Catholike . Now the Church of Rome howsoever she takes vpon her the name of Catholike , or vniversall Church ; yet the truth is , she is not so , for S. Paul writ vnto the Church of God at Corinth , 1. Cor . 1.2 . Vnto the Church of Galatia , Gal. 1.2 . Vnto the Church of the Thessalonians 1 Thes . 1.1 . and to diverse others as well as to the Church of Rome Rom. 1.7 . So that the Church of Rome cannot rightly be said to be the Catholike or Vniversall Church , Others being the Church of God as well as Shee . The Church of Rome , at the best , is but a part or particular , member of the Catholike , or vniverfall Church of Christ ? And a particular Church cannot be said to be the vniversall , Vnlesse a finger can be an hand , or an hand the whole body , or a part become the whole . And now the very light of Nature will teach vs that this cannot be . A finger cannot be an hand , or an hand the whole dody , or a part become the whole . And no more can the Romane Church being a part , be well said to be the Catholike , or the whole vniversall Church .

XLIII That wee ought to approue of theimparity of callings , and of the vnequall division of Gods gifts in the Church .

Thus it is witten , Rom. 12.3 . God dealeth to every man a measure of faith , a portion of his gifts , not all gifts to one , nor the same gifts to every one , in the same measure , but every man hath his proper gift of God , one after this manner , another after that , Mat 15.15 . 1 Cor . 7.7 . c . 12.11 . To one he giueth fiue Talents , to another two , to another one talent . There are diversity of gifts , Different callings & rankes of men assigned by Christ in his Church . When he ascended vp on high he gaue some Apostles , some Prophets , some Evangelists , and some Pastors , & Teachers , Ephes 4.11 . These were not all of equall ranke . The Apostles were in dignity aboue the Evangelists , and the 70 Disciples ; Beza in Act. Apost . 1.2 . and for authority both in and over the Church , as twelue . Patriarches saith Beza . We may not then condemne all superiority among men , saying that every man should be equall for calling , and that there should be no difference of persons among Christians , Sleidan . Com . lib 5. Admon . to the par . as the Anabaptists , and Disciplinarians would haue it .

If we looke into the Booke of Nature , wee may learne better wisdome then this . The Body of man , in regard of the admirable composition thereof , of many and different members , is the more beautifull and comely : And so is the Church also much more beautifull , in that it consists of divers sorts of men , of different degrees , and diversity of gifts and graces . If the whole body were an eye , where were the hearing ? If the whole were hearing , where were the smelling ? If all the members were alike , all head , or all eye , or all eare , what beautie , what comelinesse were in the body ? Surely none at all . Beauty consists in the variety of colours , and in a concinne disposition of different parts . And so the variety which is in the diverse sorts of men , in the Church , in the divers degrees of offices , in the divers measure of gifts , wonderfully sets forth the beauty of the Church . He then that affects in the Church an hotch-potch parity , Martyrs and Marres the Church which is {αβγδ} a body fitly ioyned together by every ioint . Eph. 4. v. 16.

XLIV . That the Church of Rome is not to be the better thought of for her outward pompe and glory : Nor the Church of England , and the rest of the reformed Churches , the worst to bee thought of for their plaine and meane estate .

Thus saith the Lord , Ioh . 7.24 . Iudge not according to the appearance , but iudge righteous iudgement . It is said of Christ , during the time of his conversation here below , that hee had no forme nor comelinesse , no beauty that we should desire him , Esa , 53.2 . And now it is possible that the body should not be made conformable to the head ? Verily the true Church is predestinated to be conformed to the image of Christ , Rom. 8.29 To be made of no reputation in the world as hee was made , Phil . 2.7 . To become poore , as he did , 2. Cor . 8.9 . To suffer as he did suffer , Rom. 8.17 . To suffer and to bee persecuted euen to death , and that by the princes of the world , the Magistrates , the very same which pretend the title of the Church , the authoritie , succession , and chaire of Moses , as he was , 1. Cor . 2.8 . whom God did fore-knowe , Rom. 8.29 . he also did predestinate to be thus conformed to the image of his Sonne . Iudge not then the better of that church that hath outward glory and lustre , nor the worst of that which wants it , if she be all glorious within . Psal . 45.14 .

Heare what Nature saith to this . A painted face may seeme more beautifull then a naturall ; Counterfeit Gold may haue a gayer shew then good ; And a faigned friend may be more ceremonious in complements then a true one ; A strumpet may haue statelier and gayer apparell then an honest woman : So it is in the visible Church . Hypocrites may goe as farre in outward worship , as the best beleeuers : as Cain in sacrificing , Luc . 18.11.12.13 . Ahab and Iudas in outward penance , the Pharisee in outward forme of praying ; yea hee can bee more large , and eloquent then the Publican . As Christ then said of himselfe , the head , so I say of the Church , his mysticall body , Luc 7.23 . Blessed is hee that is not offended in her , for her meane estate .

XLV . That the Church of England is not to be forsaken , or separated from , by reason of some supposed errours and corruptions therein .

Thus saith the Lord , Heb . 10. v. 25. Forsake not the assembling of your selues together , as the manner of some is , but exhort one another , and so much the more , as you see the day approaching . Christ and his Apostles did not depart from the Churches , though there were amongst them many abuses , & the most of them greater then amongst vs , who haue the word purely preached ; and the Sacraments rightly administred . To make it appeare , In Ierusalem , in our Saviour Christs time , the Eleuen Tribes were become Apostates , Mar. 23.37 . There were in it Scribes , Pharisees , Hypocrites , yea at that time , the doctrine of the Law was corrupted by the false Glosses of the Pharises , Mat . 5.21 . Ioh . 2.14 . and the Church it selfe was almost become a denne of theeues , full of buyers , and sellers . And yet Christ did not forsake it , and bodily depart from it , as long as he liued in the forme of a seruant . So againe in the Church of Corinth , 1. Cor . 11.19 . in Saint Pauls time , there were some in an heresie ; others in incest , 1. Cor . 5.1 . and other some that had not repented of their filthinesse , and many other infirmities , as you may see , 1. Cor . 11.2 . Cor . 12.20.21 . And yet Saint Paul did not locally separate from them for all this . Not yet from the Galathians , though they were perverted to another doctrine ; embracing a fundamentall error of iustification by workes , Gal. 1.2 . No more should any man make a separation from our Church of England , by reason of some blemishes and corruptions therein .

If we looke into the Book of Nature , we may learne better wisdome then so . If the head doe ake , the foot doth not refuse to beare it ; or if the eye be blemished , the rest of the members doe not disdaine or contemne it , or whilest it remaineth in the body , refuse to haue fellowship with it . No more should any man make separation from the Church , by reason of some infirmities , and corruptions . All diseases and corruptions in man , doe not make a man to be no man , and so to be avoided : but a corrupt man and so to bee pittied : And so all errours and corruptions in a Church , doe not make a Church to be no Church , and so to be forsaken ; but a corrupt Church , and so to be prayed for and redressed . To knowe which are annihilating and destroying errours , such as deserue separation . We must vnderstand that Errours , & corruptions in a Church , are of two sorts : Either such as concerne doctrine , or such as concerne manners . Corruption in manners make not no Church but a bad Church . Corruptions in doctrine , are either such as are citra fundamentum , besides the foundation ; and these trouble : or circa fundamentum , about the foundation , and these shake : or contra fundamentum , against the foundation , and these overturne all . The two former are weakning Errours , and doe not debarte them from being the true Church of God , being but the 1. Cor . 3.12 . building of hay & stubble on the foundation ; the stubble burnt ( I meane not in the fire of Purgatory ) their soules may be saued . The latter are destroying Errours , and in these consideration must bee had , whether a Church erreth of weaknesse , or of malice : if it be of weaknesse , then are wee not peremptorily to conclude against such a Church : for Saint Paul writes to the Galathians , as a church of God , though they were remoued from him that called them into grace of Christ , vnto another Gospell or doctrine , holding a fundamentall errour of iustification by workes , Gal. 1.2.6 , But if it be of malice , 2. Tim . 3. v. 8. or affected ignorance , like Iannes and Iambres that withstood Moses , resisting the truth , then doth such a church cease to be a church , neither is it any longer to be reputed as a church .

Now our church doth not hold any fundamentall errour , the See a little book set forth by the Separatists of the confession of their faith . Separatists themselues being witnesse , or if it doe , not of malice , and affected ignorance not wilfully and obstinatly ( I dare say ) whereby she should bee forsaken . The doctrine of our church is sound , and vncorrupt ; being consonant to the word of God , as appeares by the Catholike doctrine of the church of England , set forth in the Booke of Articles , with the confirmation thereof out of Scripture .

But for manners and conversation , though we may iustifie our selues in respect of the church of Rome , 1 Ioh . 1.8 . yet herein , if we say that we haue no sinne , we deceaue our selues , and there is no truth in vs. What body is there so sound , but hath some excrements ? What Church euer breathed in so pure an aire , as that it might not iustly complaine of some thick and vnwholsome evaporations of errour and sinne ? But because our Church wants some beauty , hath shee lost her face ? Cant . 1.5 . Because she is blacke , hath shee no comelinesse at all ? Because she hath some corruptions , is shee therefore a false Church ? corruptions doe not make a false man , but a corrupt man . Let Separatists make the worst they can of our Church , they can make it but a corrupt church , not a false Church . We haue the true word of God preached , the true Sacraments of Christ Iesus administred , which all Bucer . Martyr . Fagius . Calvin . Beza . Bullinger . Zanchius . Iunius . Rollocke &c. Divines in all the reformed churches in Christendome , which now are or haue beene , doe hold to be the infallible tokens of a true church , and are reciprocally converted with the true church . We maintaine every point of the most ancient Creed , wee overthrow not the foundation by any consequence . And as yet we haue not receaued a bill of divorcement , so that they which separate from vs , offer a great iniurie to their mother in flying from her .

XLVI That the voice of God sounding in his written word , the holy Scripture is the speaking decider of all controversies in the church .

Thus saith the Lord , yee erre , not knowing the Scriptures . Luke 12. Ioh 5.39 . Search the Scriptures , they are they that testifie of me . To the Law and to the testimonie , if any speake not according to this word , it is because there is no light in them , Esa , 8.20 . Our Saviour Christ himselfe in his controversie with the Divell , decided the question by Scripture , and gaue the true meaning of one scripture by another , Mat . 4.7 . And this hee hath left to be our soueraigne Iudge , 2 Tim . 3. v. 16 our Resoluer and Instructer in all doubts . I haue giuen them thy word , saith Christ , Ioh . 17.14 . They haue Moses and the Prophets , let them heare them , Luk . 16.29 .

I , but the Scriptures are dumbe , and cannot speake , Ob. ( say the Romanists ) And how then can they determine controversies , and resolue doubts , being not able to speake ? Not able to speake ? Why ? the Apostle saith , Sol . Rom. 9.17.27 . That the Law speaketh , Rom. 3.19 . That the Scripture saith , yea & cryeth . Esay cryeth concerning Israel , saith the Apostle , Rom. 9.

But say that God doth not now speake vnto his people , by word of mouth , by a liuly voice , as hee did heretofore . Cannot he as well resolue them otherwise As by letter , by a written word ? May not a man speeake , and deliver his minde to another by letter , as well as by word of mouth ? I trowe yes . And so God , though hee speakes not now to his church by a created voice , yet by his letter hee speakes to the full , for the cleere manifestation of his will & pleasure , both concerning what he will haue to be beleeued and done by vs. Aug. in Psal . 90 part . 2. Chrysost . in 2. Thes . 2. For what is the Holy Scripture , but a Letter or an Epistle sent from God Almighty out of the court of heauen vnto the church militant on earth , to vs his people , to instruct vs concerning his will , and to resolue vs in matters of doubt ? Now shall we count this instruction and resolution of the Lord by his letter vnsufficient ? Wee giue earthly kings leaue to giue definitiue sentence , and iudgement in cases by their writing , and though wee neuer heare their voice , yet if we heare or read their writing , we rest satisfied concerning their meaning , neither doe we call them dumbe Iudges . And now shall we deny this priviledge to the king of glory , to determine by writing ; but wee must blasphemously account him a dumbe Iudge ? How doth their speaking Iudge determine all cases in christendome delated vnto him at Rome , but by writing , and bulls , and breues ? And yet he scornes to be counted a dumbe Iudge , though he haue no such cause , in respect of true and infallible iudgement . And doth not the Lord scorne the scorners of his infallible iudgement by his written word ? Yes verily he scorneth the scorners , Prov. 3. v. 34. saith Solomon , the scorners & mockers of his written word ; and of his sufficient , and cleare iudgement thereby in matters of doubt , and necessary to be knowne and beleeued : And as he scorneth them , So one day , Psal . 50. v. 3.4 . Our God shall come , and shall not keepe silence : There shall goe consuming fire before him , and a mighty tempest shall be stirred vp round about him . He shall call the heavens from aboue , and the earth that he may iudge his people . And those his enimies which would not that he should raigne over them , That is , rule and governe them by his written word ; Of them he will say ( except they repent ) bring them hither and slay them before me , 2. Thes . 1. v. 7.8.9 . Luk . 19.27 .

XLVII That we ought to deny our selues , that is , our owne Iudgements , our owne wills and affections , our owne works and worthinesse ; And to follow Christ , by beleeuing in him as our only Saviour , & by doing and suffering his will , as our only absolute Lord .

Thus saith the Lord , Whosoever will follow me , Mat . 10.38 . Philip 2.5 . Mat . 6.10 . Mat . 7.21 . let him deny himselfe , and follow me . Let the same mind be in you which was also in Christ Iesus . Say thy will be done . See his will be done by thee and thine , and not thine owne will , Not the will of the flesh , 1. Pet . 4.2 . Iam . 1.22 .

Learne this in some sort from the Booke of Nature . Wee see every member goeth the same way with the head , wherevnto it is vnited , and whereby it is guided : Now Christ is the spirituall head of his Church , 1. Cor . 11.3 . the head of every man . And we professe our selues to bee his mysticall body , his members . And so we are indeed , if we follow him as our head and guide , if we take paine to frame and fashion our selues like vnto this head as much as wee can in this life . Otherwise we are not his members ; for it is not possible for the head to be of one will , and the members of another . It is not possible that they which are vnited and knit vnto Christ as his members , should not bee touched with a desire to resemble him , and to follow his steps , Tho . de Kempis de imitatione Christi in prooemio . for the very thing wherein the vnion and coniunction are shewed , is that the Members doe shew themselues to bee of the selfe same minde that the head is of . And where that is not done , it is an evident proofe that the member is rotten , senselesse , and void of the life which is in the head . Giue diligence then that the same minde be in you which was also in Christ Iesus . Labour that yee may be answerable to him in vnity of affection and will . Labour to resemble him in all your whole life : not in his Miracles , but in his Moralls , his vertues , and godlinesse of liuing . Whosoever will follow Christ and be his Disciple , let him deny himselfe and follow him . Let the members follow the direction and guidance of the head .

That parents and all maisters of families should be carefull to purge and rid their houses of all Idolaters , and other wilfull and obstinate offenders .

Thus saith the Lord , Ephes . 5.11 . Haue no fellowship with the vnfruitfull workes of darknesse , but rather reproue them . If any obey not the word , haue no company with him , that he may be ashamed , 2. Thes . 3.14 . If any man that is a brother be a fornicatour , or covetous , or an Idolater , or a drunkard , or an extortioner , or a rayler , haue no company with him , with such a one eat not , saith the Apostle , 1. Cor . 5.11 . that is , not so commonly and familiarly as with other that feare God : Not with that amitie & delight as with them that excell in vertue , not if thou beest not bound by reason of cohabitation . Not to countenance him in his sinne . With such a one haue no conversation , or fellowship in this manner . For what fellowship hath righteousnesse with vnrighteousnesse ? & what communion hath light with darknesse ? and what concord hath Christ with Belial ? 2. Cor . 6. v. 14.15 . or what part hath he that beleeueth with an Infidell ? The Prophet David which was a man after Gods owne heart , setting downe the forme of his houshold government , Psal . 101. ver . 45.6.7 . saith thus , A froward heart shall depart from me , I will not knowe a wicked person , who so privily slandereth his neighbour , him will I cut off : him that hath a high looke , and a proud heart , will not I suffer . Mine eyes shall bee vpon the faithfull of the land , that they may dwell with me : he that walketh in a godly way , he shall serue me , he that worketh deceit , shall not dwell in my house , he that telleth lyes shall not tarry in my sight . Thus the Prophet . And this is written for your learning that be maisters of families .

You may learne this likewise from the Booke of Nature , we see how it is in the body . When Nature hath any evill , or vnprofitable humours , that oppresseth the stomacke , it is fained to cast them out , for the preservation of the health of other parts : So should it be with you ; if yee perceiue your families to be endangered by obstinate and obdurate sinners , ( as Idolaters , swearers , drunkards , fornicators , lyers , slanderers , despisers of them that are good , corrupt speakers , louers of pleasures , or profit , more then louers of God , and the like ) Let it bee your wisdome to vomit them out , as raw and vndigested humours by timely eiection , least the whole head waxe heauy , and the whole body sickly , and so the vitall parts languish . A man may catch the plague of his man-servant or his maid-servant , or of some other soiourner within his gates : And now sinne is as infectious as the plague , or rather more , but certainly more dangerous ; in that it destroies , not only the body , but the soule also . I say then , as you pray , so let it be your practise ; Mat . 6. not to lead your selues into temptation ; not to thrust your selues willingly into danger . For hee that loueth danger , shall perish therein , Eccles . 3.26 . He that toucheth pitch , shall be defiled therewith , Eccles . 13.1 .

XLIX That all , both Men and Women , high and low should frame themselues to goe after their place and estate , and to vse that habit or fashion that is meet for them .

Thus it is written , 1. Tim . 2. v. 9. Adorne your selues in modest apparell , with shamefastnesse and sobriety . The Woman shall not weare that which pertaineth to the man , neither shall a man put on a womans garment , for all that doe so , are abomination to the Lord , Deut . 22.5 . They that be in Kings Courts , and high places , may weare soft clothing as Christ saith , that is , Mat . 11. v. 8. silkes and velvets , ornaments of gold , siluer , and pretious stones : So did Ieseph in Pharaohs Court , Gen. 41.42 . And the daughter of Pharaoh in Salomons court , Psal . 45.10 . and divers others as wee may read Gen. 24.22 . Exod . 32.3 . Hest . 6.9 . But for persons of low estate , and meane condition , it is not for them to array themselues with broydered haire , or gold , or pearles , or costly apparell , as the Apostle saith , 1 Tim . 2.9 . 1 Pet . 3.3 . Every one is to abide in the same calling wherevnto he is called , saith the same Apostle , 1 Cor . 7.20 . that is , not only to doe the duty of his proper calling : but to goe and attire himselfe according to his place and calling .

This also wee may learne out of the Booke of Nature . The Members of the Body haue their severall fashions , which they keepe without incroaching one vpon another . The head hath one fashion , and the foot another , and the necke another , and the backe another , and so the rest of the members haue their severall fashions , whereby they are distinguished one from another . The foot presumes not to put on the habit of the head , or of the necke , or of the hand , but is contented to goe in leather , when it may be , there is a chaine of gold about the necke , and a pretious stone on the finger : Each member is contented to be apparelled and decked with such ornaments and vestures as are most seemely for them : So should it be amongst vs , amongst all sorts of people , in Church and Common-wealth , every one should vse that fashion that belongs to his place , and is fit for him . It is not meet for the Artificer to goe clad like the yeoman , or the yeoman like the Gentleman ; or the Gentleman as the Nobleman ; or the Nobleman as the Prince . It is not fit for Ioane to goe as my Lady ; for the servant to goe as the Master , or Mris , For the meaner & lower sort of people to attire themselues as the higher It is not meet for the foot to put on the habit of the head , or necke . Leather is good enough for the foot . Neither is fit for the head to put on the habit of the foot . Each member goes attired after his place : And so should every person endeavour to goe after his degree , place , and calling , to keepe himselfe in his owne order , the higher in their order , & the lower in theirs ; Thus Grace and Nature teacheth .

L That wee should not be forward to censure , or to iudge other men .

Thus saith the Lord . Iudge not . Mat . 7.1 . Iudge no man before the time , 1 Cor . 5. Who art thou that iudgest another man ? Iam . 4.12 .

We may learne this likewise by the order of Nature . We haue our eyes with eye-lidds to shut them , when our eares are alwaies open ; our eares fixed and our eyes moueable ; To shew that our eares are to open , to heare the proofe of every tale ; and vnmoued , to the end , that though they quickly heare , yet they should not bee moued to censure ouer hastily , Arist .

LI That God is omniscient , and knoweth all things that wee doe speake , or thinke .

Thus it is written by the Holy Prophet . O Lord , Psal . 139. v. 1.2.3.4 . thou hast Searched mee , and knowne me , thou knowest my downe-sitting , and my vp-rising : thou vnderstandest my thoughts long before , Thou art about my path , and about my bed , and spiest out all my waies . There is not a word in my tongue but thou o Lord , knowest it altogether .

This wee may learne to acknowledge by the light of Nature , the eare heareth , and the eye seeth , and the soule vnderstandeth what is done or spoken , and this they doe , being so made of God : Now ( to vse the words of the Prophet ) he that planted the eare , shall he not heare ? Psal . 94. v. 9.10 . Hee that formed the eye , shall hee not see ? And he that teacheth man knowledge , shall not he know what is done ? and how to punish what is done amisse ? Yes the Lord knoweth the thoughts of men when they are but vaine , his eyes are in every place , beholding the evill , and the good , Prov. 15.3 . All things are open , and naked vnto the eyes of him , with whom wee haue to doe , Heb . 4. He seeth in secret , Mat . 6. v. 6.

LII That the wisdome and power of God in the making and framing of the body of man , is wonderfull and praise-worthy .

Thus saith the Holy Prophet . Psal . 139. v. 14. I will praise thee , for I am fearefully and wonderfully made , maruellous are thy workes : and that my soule knoweth right well .

And this we may know likewise , if we consider the workmanship of our owne bodies , how Curiously we were wrought in our mothers wombe , in the lowest parts of the earth , v. 13.15 . The body of man rightly Considered in the Composure thereof , is no lesse admirable , then the whole world . For what is man , but a little world ( as he is called ) that is , Tertul de Carne Christi . Jnno cent . de vtilitate Condition . human . A representation , or Map of the great world ? The heauens are represented in the braine ; The Sunne in the vnderstanding ; The starres in the senses set round about ; The Elements in the humors ; the riuers in the veynes ; the earth in the heart , placed in the middest as a Center ; the Sea in the Liuer , from whence the liuely springs of bloud doe flow . Yea God the Gouernor of the whole world is represented in man ; Euen in his soule , being Gods image , as God saith , G. 1.20 . That is a spirit , immortall , invisible , as God is : Having three especiall faculties in one Nature as God hath three Persons in one Divine essence ; being one in the body , as he is one in the world ; Ephes . 4. v. 24. Having wisedome , holinesse , righteousnesse , and other graces , as God hath for the manner , though not for the measure ; being of witty inuention , sound resolution , high and divine contemplation , swift motion , as God is ; So swift as shee is able in a moment , to mount vp to the heauens , to descend downe to hell , and to fly to the vttermost parts of the world . So that man may be truly said to be wonderfully made , yea the abridgment of all wonders , both in heauen and earth , being an Epitome both of God , and the world , of God , in regard of his soule ; of the world , in the composition of his body .

If we goe on farther to the particular parts of our bodies , we must needs acknowledge with the holy Prophet , that we are fearefully , and wonderfully made , to the praise of God . To beginne with the eye : What an admirable member is the eye ? Whether we consider the figure , the comlinesse , the situation , the motion , or the vse thereof . And the eare , how admirable is that also , with her windings , and turnings , for the better conveying of the sound to the common sense ? For which purpose also is that most artificiall instrument , within the passage of it , as a bell , by repercussion , to continue it to the Braine : And more then this , it may pose the greatest Philosopher to consider , how the diversitie of sounds at the same time reverberating , should so accuratly be distinguished ; as in a Consort of Musicke , to heare and discerne euery instrument , and also the harmony arising from them .

Farther , who can sufficiently expresse the singular wisdome of God in framing the Hand ? There are two things , wherein we excell the beasts , reason and the hand , for as for seeing , hearing , smelling , &c some beasts excell vs ; But ( beside reason , which is the principall difference ) in the hand we doe excell all other bodily creatures . By our reason , and our hand , we gouerne all the creatures vpon earth . Herein we are made more wonderfull then all the rest .

Vnto these if we adde the differences of constitutions , and countenances , how among the many Millions of men and women in the world , it is almost impossible to find two faces , or temperaments in all things alike , we must needs confesse , that the body of man is most wonderfully and fearefully made .

But especially if we looke into the inward parts of our bodies , and consider the situation , the figure , the vse and the reason thereof , Consult , Platon , in Tim . The sympathy betweene the braine and the heart , and the league , as it were betweene the stomacke and the head , it cannot but rauish vs with admiration of the wisdome , and power of God , such is the admirable composure thereof , Arist . De partib animalium . Galen de vsu partii Melanct lib . de anima . that euen learned men haue written volumes thereof Yea and confessed , that there are many secrets in mans body , which the most skilfull and curious Anatomists cannot find out , but are onely knowne to God .

Know thy selfe then O man , and ( if thou hast not formerly ) seriously consider of thy Miraculous body , that thou maiest admire and praise the wisdome and power of thy God . An vnwise man doth not consider this , ( saith David ) and a foole doth not vnderstand it , Psal . 92.6 . But Lord how precious are thy thoughts vnto me ( saith he ) how great is the summe of them , Psal . 139. that is , as if hee had said , Greatly haue I profited in vnderstanding , in comfort , in piety , by thinking on the power , the wisdome , and the providence of God , in framing and preseruing of my body . Now to make an end of this doctrine , Mat . 22. both of Grace and Nature , I say in the words of Christ , Goe and doe thou like-wise .

LIII That God only is most louely , and loue-worthy .

Thus saith the word of truth . Psal . 45. v. 3. Thou art fairer then the Children of men . The chiefest among ten thousands , Cant . 5.10 . What is he among the clouds ( and therefore much lesse among the clods ) that may bee compared vnto the Lord , Psal . 89.6 . Verily I haue none in Heaven but thee ; and there is none in Earth , that I desire in comparison of thee , saith the Prophet David , Psal . 18.1 . Psal . 143.6 . Psal 119.81 . Psal . 73.25 . I loue thee dearely O Lord my God , saith the same Prophet , my soule thirsteth after thee , as a thirfly land . My soule longeth for thy salvation . I am sicke of thy loue , saith the Church , Cant . 5.8 . This is our part likewise .

And wee may gather also some helpe out of the Booke of Nature to be thus affected . By Nature we loue , & praise , and desire that which is good ; at least which is good in shew and appearance , if not in truth and substance , as sometimes we like of , and commend , and desire that which is faire and beautifull ; sometime that which is sweet and pleasant , sometime him that is honourable ; sometime him that is wealthy ; sometimes him that is wise : sometimes him that is strong ; sometimes him that is vertuous , And so every thing according to his proper goodnesse ; and so it is fit we should deeme of Gods creatures , according to that kind and measure of goodnesse which they haue : But if we loue and like the creatures so well , in which there is but a small degree or measure of goodnesse : how much more should wee loue , and magnify the Creator , which is infinitely good , the chiefe good , the fountaine of all goodnesse , the Ocean , wherein the confluence & perfection of all goodnes meet ? For what are the beauties , the sweetnesse , the goodnesse , the glory , the pleasures , the graces &c. that appeares in the creatures , Splendor summi idius boni . pulcrum coelum pulchra terra sed pulcrior qui fecitilla . but even sparkes of that infinite perfection and goodnesse that is in God ? The most excellent creatures that are , are but as the beames of his beauty . That glory or goodnesse which is in any of them , is but a shadow in respect of that good which is in him , who is the maker of them . The good and the glory that is in the creature is like it selfe , finite , but the glory and the good which is in God , is as he is himselfe , infinite , he is all glorious , all good , in him all fulnesse dwells , there is nothing louely , & desireable , which is not to be found in him . If wee loue life , he is life , eternall life ; if wee loue health , he is health ; if we loue beauty , hee is beauty ; if wee loue good cheere , he is the bread of life , and water of life ; if wee loue good company , he is Good company ; if wee loue peace and quietnesse , hee is the God of peace ; if wee loue a fine and a faire dwelling place , Heaven is his throne ; if wee loue honour and glory , hee is the King of glory ; if wee loue riches and treasures , in him are hid all treasures ; if wee desire ioy and pleasure , Psal . 16. vlt . in his presence is the fulnesse of ioy , and at his right hand there are pleasures for evermore . There is no good , no pleasure , no contentment that can be desired , but is to be found in him , in absolute perfection . What shall wee doe then ? What should we doe ? Colos 3.2 but raise our affections from things that are on earth , and set them on things that are aboue ? On God who only is loue-worthy , in the highest degree . Hauing now seene the faire beauty of the Lord in some sort , and tasted how good , Si descris illum qui te fecit , & amas illa , quae fecit , adulter es . August . Ac sisponsa plus diligeret acceptum annulum quàm sponsum , et diceret sufficit mihi annulus , faciem illius videre non desidero August in Iotract . 2. and gratious the Lord is , it were a most iniurious , and preposterous thing to passe by him who made vs , and to set our loue on those things which he hath made , this were to goe a whoring from God , and to play the adulterer with his creatures , this is to loue the gift more then the giuer : this is as if a new married wife should loue her wedding ring , more then her wedded husband , and should say , now I haue receiued my wedding ring , it is sufficient , I care not , I desire not to see my husbands face any more .

But not so , O not so , yee sonnes of men , doe not delight in the creature , more then in the Creator , doe not preferre the benefit before the benefactor , the gift before the giver , the shadow before the substance . Rather make you ladders of Gods Creatures , to climbe vp to heauen , to raise your affections after God . As thus , when yee see the honour , and glory of Princes , consider and say with your selues , how glorious is that God who gaue these their glory ? whose servants these are ? When ye see the wealth and riches of others ; the amiable & louely beauty of others , the wisdome of some men , the stength of others , the sweetnesse of some things , and the fairenesse of others , &c. and so the severall excellencies that be in the creatures ; Then consider with your selues and thinke how rich , how beautifull , how wise , how strong , how sweet , how faire that God is , who made all these , so rich , so beautifull , so wise , so strong , so sweet , so faire : and so by this meanes bring thy selfe not to dote vpon the creatures , but to be in loue with God aboue all things : to count all things but drosse and dung in comparison of him . Philip . 3. v. 8. This is the way , walke in it .

LIV That wee ought to heare only such things as come from God .

Thus the Prophet David . Psal . 85. v. 8. Mat . 17.5 . I will heare what God the Lord will speake . Thus God the Father by a voice from Heaven saith , This is my beloued sonne in whom I am well pleased , heare him . He that hath eares to heare , let him heare what the spirit saith . Revel . 2. Let him heare the word of the Lord .

This wee may learne out of the Booke of Nature . The Lord hath made our eares vpright toward Heauen , and why ? Even to the end that they should bee open to those things which are of God . But many haue their eares like vnto the eares of those doggs which are closed aboue but open beneath ; such are worldlings , who haue an eare to those things which are of the earth , but not to those which are of God . Yea which is worse , an open care toward Satan , but a closed eare toward God . But this is neither of Grace , nor Natures teaching , and so no way commendable , no way immitable .

LV That wee should be swift to heare and slow to speake .

Thus it is written , Be swift to heare , and slow to speake , Iam . 1.19 . hearken , consider , and incline thine eare , Psal . 45. But keepe thy mouth as it were with a bridle , as David did , Psal . 39.2 .

This doctrine likewise we are taught by the Booke of Nature , for God hath giuen vnto man two eares , and one tongue , to teach vs that we should be more ready to heare , then to speake . And God hath set the eares without on either side of the head , continually open : But the tongue he hath placed within the head , and guarded it with a double hedge , one of flesh , another of bone , and therewithall hath bound it by a bridle to the brest , by all these recommending vnto vs , a readinesse of hearing , and a moderation of speech .

LVI That we should ioyne practise and profession together .

Thus saith the Lord . Deut . 6. v. 3. Heare O Israell and obserue to doe it , that it may be well with thee . Bee doers of the word and not hearers only , deceiuing your selues , Iam . 1.

This likewise God hath taught vs , as by his word , so by the worke of Nature . For as God hath giuen vs eares , eyes and a tongue , so he hath giuen vs hands , and placed these in the body not farre asunder ; to teach vs that what wee heare with our eares , and professe with our mouth , wee should practise with our hands , yea God hath giuen vs two hands to one tongue , to intimate vnto vs , that woe should be greater doers then talkers , greater practisers then professors . It were a monstrous thing to see the mouth of a man bigger then his whole body , or to see a man with a mouth and eares , and no hands : And verily to see the most part of a mans life spent in eating and idle talking with his mouth , rather then in doing good with his hands , is no lesse vnseemely .

LVII That we can never haue a good heart , as long as wee haue a bad tongue , and lead an evill life .

Thus saith the Lord . Mat . 7. v. 17.18 . Every good tree bringeth forth good fruit : but a corrupt tree bringeth forth evill fruit . A good tree cannot bring forth evill fruit ; neither can a corrupt tree bring forth good fruit . Every tree is knowne by his fruit , and so is every Christian by his words and works , for out of the abundance of the heart the mouth speaketh , yea and the hand moueth . It cannot bee well with the heart when corrupt communication proceeds out of the mouth , or when an evill conversation is led by vs.

Even reason , and the light of Nature is sufficient to make this apparent . For when the Leprosie breaketh out in the face , it is not an argument that the bloud is foule and infected ? And when the smoake bursts forth at the doores , & windowes , is it not a token that the house is full of smoke within ? So it is in the state of man , when filthinesse breakes out into the mouth , the eye , and hand , it is an vndoubted argument of superabundant corruption in the heart : O What a filthy heart hath he , who even by his breath infects such as are neere to heare him .

LVIII That wee should not abuse our tongues to the dishonour of God by swearing , or to the defaming of men by slandering , or any kinde of evill speaking .

Thus it is written . Keepethy tongue from evill , Iam . 4.11 . Iam . 5.14 . and thy lipps that they speake no guile . Be fore all things sweare not , neither by Heaven , neither by Earth , neither by any other oathes , but let your yea be yea , and your nay , nay , least ye fall into condemnation , see you speake not evill one of another . Iam . 4.11 . Put away all filthy speaking out of your mouth , Colos . 3.8 .

Learne this likewise out of the Booke of Nature . When the Palsie or Convulsion causeth the members of the body , to moue against the will of him that possesseth them , as the face or mouth to writh about , it is counted a pittifull disease , and vnpleasant to looke vpon : So it is when the spirituall Palsie , or convulsion of sinne causeth them to moue against the will of him that made them , and the will of them that owe them : this is an evill disease , yea and a sore evill , such an evill as tends to the second death , howsoever many make light of it , and reioyce in it . Is it not an vnpleasing sight to see a mans mouth turned awrie ? And the head drawne backward to the backe and shoulders ? Such , and much more vnseemely is his griefe and infirmity , who turnes his mouth from glorifying of God , and edifying his neighbour , to the dishonouring of God by swearing and cursed speaking , & the slaundering of his neighbour by evill speaking ; such a ones mouth is turned awrie , his face stands backward . Now if any swearing , lying , railing , and reviling companion will not beleeue this , I say noe more , but what Phisitians vse to say to their patients in the like kinde ; That is , let them behold themselues in a glasse , I meane the glasse of Gods word . And then I doubt not , but they will quickly discerne their wrie mouth , and ouerthwart face , and I hope have the grace and strength to turne them aright .

And verily if we goe no farther then the Booke of Nature , we may learne so to rectify our tongues as wee be not double tongued , or dissemblers in our speech . For God hath given man but one tongue , to teach him not to be bilinguis , or double tongued . And he hath seated the Lungs , the bellowes of the voice , very neere the heart , to teach vs , that our speech should bee the interpreter of our hearts ; and that wee should not thinke one thing and speake another .

LIX That we should not open our eyes to every obiect .

Thus it is written . Prou. 4. v. 25. Psal . 119. v. 37. Let thine eyes looke right on , and let thine eye-lidds looke straight before thee . Turne away thine eyes from beholding vanity , make a covenant with thine eyes , Iob . 31. Set the Lord alwaies before thine eyes , Psal . 16.8 . Shut them from seeing evill . Esa . 33.15 .

And this Nature teacheth vs. God in Nature hath provided a covering for the eye , which with a marvelous volubility openeth and closeth at the pleasure of man ; wherein the Lord , who hath done all his workes in great wisedome , hath warned vs , that it is expedient sometimes that the eye be closed and not holden open to euery obiect . Vt qui exteriori negligent er vtitur oculo , interiori non iniuste Caecetur Gregor . Moral . lib . 21. When the eye lies open to every obiect , there is great danger in it , for oftentimes it comes to passe , by a most iust recompence , that he whone gligently vseth the exterior eye , should iustly be blinded in the interior . So was Sichem looking with wandering eyes after Dinah , and Dauid looking after Bathsheba , and Achan looking after the wedge of gold , and Eue looking after the forbidden fruit : All of these were ensnared for looking negligently with their eyes , and suffering them to wander . And no marvell , for if a man having his house , hardly beset with strong enemies , doth set open the windowes and doores vnto them to enter in , is it any great wonder , if he be surprised , and taken , and robbed of his goods , whenas he betraies himselfe into their hands ? And such is our case . Satan the great and strong enimy of mankind , laies continuall siege to the Castle of our soules , with all his forces and policies , sometimes by inward suggestions , Animae senestrae . August . but most commonly by outward incursions vpon the doores and windowes of our soules , the senses ; and especially the eyes and eares , presenting vnwarrantable obiects therevnto . And now if wee set wide open these doores , and windowes of our soules , the senses , and namely the eyes , how shall wee thinke to escape surprisall , and ensnaring by the Divell ? Wee cannot . Eue in her innocency could not doe it , much lesse can we doe it . And therefore looke to the doores and windowes of thy soule , locke them , barre them , bolt them fast , that the Divell enter not that way . Make vse of that which God in Nature hath provided , and close thine eyes : or at least turne them away from beholding vanity , & feed them with warrantable obiects , as 1 God , Taylor exposit . in tempt Christi p. 294. 2 his word , 3 the creatures , 4 thy brethren , 5 thy selfe . Let thine eyes delight in the waies of the Lord , Prov. 23.26 .

LX That we should bee very carefull to keepe , and preserue our spirituall sight , the eye of faith from any hurt or blemish .

Thus it is written . Contend earnestly for the faith . Iud. c . 3. Rebuke them sharply that they may be sound in the faith , Tit . 1.13 . Stand fast in the faith , 1. Cor . 16.13 . Keepe as thine heart , so thine eye of faith , super omnem Custodiam , with all diligence , as Solomon exhorts Prou. 4.23 .

Learne this likewise from the Booke of Nature . If the eye be once offended with the smallest mote , we delay not to remedie it , but doe implore the helpe of such as are neerest vs to take it out . Now since by Nature we are so carefull to keepe the eye , by which we see the Sunne , how carefull should we be , to conserue the eye , by which we see him , who made the sunne ? Especialy seeing if it be hurt we cannot see him therewith . Non solum avertit se à luce , sed etiam poe natis illi fit lux : Sic & oculis cor dis perturbatus & sauciatus avertit se à iustitiae lumine , nec audit eam contemplari nec valet . For , as the eye of the body , if it be hurt and wounded , doth not onely turne away from beholding the light , but the light also which otherwise is delightfull becomes dainefull to it : So the eye of the soule being hurt and troubled , turnes it selfe away from the light of righteousnesse , neither dare it , neither can it behold it . As therefore we are tender of the eye of the body : so , & much more let vs be tender of the eye of the soule , eschewing Carefully the euill that may hurt it ; and esteeming much of the good that may preserue it . The euill that may hurt it , is either the mucke of the world , or our owne grosse and carnall affections . For as the bodily sight is two manners of wayes offended ; either by exterior dust cast into it ; or by interior humours stopping the Opticke nerues within : So the spirituall sight is also two waies offended , that is , either by Sathans casting into our eyes the dongue of the world therewith to blind vs ; or else by our own grosse and carnall affections , stopping the conduits of our sight , that we cannot see the Lord : So that if we will eschew the evill that may hurt it , we must eschew both the one and the other .

And againe if we will esteeme of the good which may helpe and preserue our spirituall sight , then we must esteeme of the light of Gods word , of hauing some conformity with God in holinesse . And we must giue diligence that our hearts be stablished by attention , and consideration .

First we must esteeme of the light of Gods word . For as the eye cannot see without the light of the sunne : no more cannot we see the Lord by the eye of faith , without the light of Gods word .

Neither can wee see him without some conformity with him in holinesse : for as no member in the body can perceaue the light of the sunne but the Eye , by reason of a similitude which is betweene them : so can no man see the Lord except in some measure hee bee like him in purenesse and holinesse , Mat . 5.8 . Heb . 12.14 .

And lastly he must haue a heart stablished by attention & consideration that will see the Lord ; For as a tumbling and a rowling eye seeth not those things which are before it : so a wandring minde not stablished by consideration and divine contemplation cannot see the Lord .

LXI . That we should abhorre idlenesse , and every one walke in a lawfull calling , endeauouring to doe the best good we can with the gifts which God hath given vs.

Thus it is written . Be not slothfull in businesse . Rom 12. v. 11. Mat . 20.6 . Why stand yee all the day idle ? Goe and labour in the Vineyard . Let euery one abide in the calling wherein he is placed . At every man hath receaued the gift , so let him minister the same one to another . Let him occupie therewith till I come , saith Christ Luk . 19 , 13.

And as God in his word , so God in nature hath warned vs hereof . God hath made no dead or idle member in the naturall body , but every one actrue , and doing in his place and kinde . The head and the rest of the superior and more honourable parts , these are made to bee serviceable one to another , and for the good of the whole , as well as the feet & the rest of the inferiour members ; yea and they doe service as much , if not more then the inferiour members , there is no member idle . The head watcheth and looketh out for the safety and welfare of the inferiour members , the Eate hearkens , the Tongue speakes , the Nose smels , the Hand workes , the feet walke ; All the members are stirring and in action one for another , and for the good of the whole . This is to reach vs to employ our selues in some lawfull calling , either in the Church , Common-wealth , or family , wherein wee may doe good , and not to spend our time , and the talents which God hath giuen vs , idly , wantonly , vpon our lusts , after the evill example of the world , or yet to hide them so , as to doe no good with them .

They that haue receaued life , and health , and liberty , and maintenance , and knowledge , and power , & ability to doe good , and doe it not , such are not worthy to be called liuing men or women , but rather Idols or images of men or women : Psal . 115. v. 5.6.7 . in that they haue cares and heare not , eyes and see not , mouthes and speake not , noses and smell not , hands and handle not , feet and walke not in the waies of the Lord . Liuing bodies are mouing and stirring bodies , and haue the beginning of motion in themselues , they moue and stirre in all their parts and faculties : & so it is with the parts and members of the mysticall body of Christ , the Church . they be all liuing , and moving , and stirring in good motions and godly actions . Rom. 12.1 . Yea and they moue not of constraint but of a ready minde , 1. Pet . 5.2 . So then if you will hearken and learne either of Grace or Nature , Bee not sloathfull in the businesse of the Lord , lead not an idle and vnprofitable life , making an ill vse , or no vse of the gifts and talents which God hath given you , but imploy your felues in some lawfull calling , & doe good with your talents while you haue time . Brests not often drawne , will so one dry vp : and so gifts not well vsed , will soone abate and cause the Lord to leaue vs , and to bereaue vs of his gifts and graces . But if a member be putrified and quite dead , we vse to cut it off : And so will the Lord deale at last with all vnprofitable servants , who make an ill vse , or no good vse of the gifts which God hath giue them , He will cut , he will cast them off into vtter darknesse , when the profitable and faithfull ones shall enter into their Masters ioy , Mat . 25.30 , 21.

LXII That the greater our zeale , paines , and travell hath beene , is , or shall be in Gods cause , the greater shall be the waight of our glory .

Thus it is written . Psal . 62.12 . Gal. 6.7 . 2. Cor . 9.6 . Mat . 19. v. 28. God will reward every man according to his workes . As a man soweth so shall he reap , hee that soweth liberally shall reape liberally . The twelue Apostles shall haue twelue especiall thrones at the day of iudgement , and whereas otherwise men shall shine , but with the brightnesse of the Firmament , they that turne others from their wicked waies vnto righteousnesse , shall shine as the starres in the Firmament , Dan. 12.3 .

It is here somewhat as it is in Nature . In Nature the sleepe of him that hath passed the day more easily , is sweet , but the sleepe of the labouring man is sweet indeed . So also though the sleepe in Abrahams bosome be sweete , even to such as haue liued a more quiet and easie life here , yet even there also , the sleepe of the labourer will bee specially sweet . The greater our toile and trialls haue beene , the more we haue sweat and suffered here for Christ , the sweeter shall wee finde that rest and repose in heauen : And this not because of our merit , but because God is mercifull , So saith the Prophet , Thou Lord art mercifull , for thou rewardest every man according to his worke , Psal . 62.12 . So then , in as much as the more grace wee shew here , the more glory wee shall finde hereafter , I say with the Apostle , 1. Cor . 15. v. 5.8 . My beloued brethren , be stedfast , vnmoueable , alwaies abounding in the worke of the Lord , for as much as you know that your labour is not in vaine in the Lord .

LXIII That wee should not be disheartned from doing the duties of our calling because wee cannot worke that good which wee desire .

Thus saith the word of Crace . Be not weary of well doing . Gal. 6.9 . stand fast in the faith , 2. Thes . 3.12 . 2 Chron . 15. v. 7. and play the men , be strong 1 Cor . 16.13 . Take courage to you and persevere to the end . Thus Saint Paul , who shall separate mee from the loue of God in Christ ? Shall tribulation , or distresse , or perseeution , or famine , or nakednesse , or perill or sword ? No. Neither death , nor life , nor Angells , nor principalities , nor powers , nor things present , nor things to come , nor height , nor dopth , nor any other creature , shall be able to separate vs from the loue of God which is in Christ Iesus our Lord , Rom. 8.35.36.37.38 . And what he there professed , hee afterward performed according to that , I haue fought the good fight , I haue finished my course , 2 Tim . 4.7.8 . And this is our duty likewise .

And this wee may learne from the course of Nature . The Physitian omits no point of his art , though the recouery of his Patient seeme desperate . And so , though wee preach to many desperate and scoffing hearers . yet wee must not giue over , but giue the more diligence . The Phisitian hath his see , whether he recouer his patient or not : And so whether our hearers profit by vs or no , wee shall haue our fee . Whether our preaching be the savour of life vnto life , or of death vnto death vnto them , wee are a sweet savour vnto God in them , 2 Cor 2. v. 15. Our worke is with the Lord , Isa . 44 4. and the Lord of his mercy will reward it , Psal . 66. vlt . Though our labour be sometime in vaine with men , yet it is never in vaine in the Lord , 1. Cor . 15. vlt . wee shall not loose our labour with him , though sometime wee loose it with men . The Lord will reward every man according to his worke , saith the Prophet ; Not according to the fruit and successe of his worke , but according to his worke ; if the successe faile , man shall not faile of his reward , for the successe of our worke is not ours , but Gods worke . Our worke is to doe the will of him that sent vs , to performe the duties of our callings wherein hee hath placed vs ; but to giue good successe to our workes , that is Gods worke , not ours ; When Paul hath planted , and Apollo watered , it is God that must giue the increase . So then let no man bee discouraged or disheartned from a diligent and constant performing of the duties of his calling , though he see little , or no good successe thereof . Let vs doe our worke , that which belongs to vs , with an honest and good heart , and let God alone with his worke , the successe thereof . Whatsoever the successe is on earth , small or great , assuredly the reward is great in Heauen , if wee performe the duty required , with a perfect heart , and a willing minde . Nay the lesse the successe , the greater shall be the reward , so thou be patient ; for now vnto thy actiue obedience in well doing , thou addest passiue , in patient suffering ; and double obedience , must needs haue more then a single reward .

LXIIII That we should not goe beyond our gifts .

Thus it is written . Rom. 12. v. 3. Let no man thinke of himselfe more highly then he ought to thinke , but thinke soberly according as God hath dealt to every man the measure of faith . Professe not the knowledge which thou hast not saith the wiseman , Ecclesi . 2.25 . And this was obserued by Dauid , according to that saying of his , Psal . 131. v. 2.3 . 3. I doe not exercise my selfe in great matters , which are too high for me , but I refraine my selfe . This is our part likewise .

And this the Booke of Nature will teach vs. The members of the body as long as they be sound and whole , doe not exceed their due proportion : if any of the limbs doe swell and waxe over big , it is not beautifull or comely , it is no signe of health in the body , but rather of a dropsie , or of some disease : So it is in the Mysticall body of Christ the Church : They that be sound members thereof thinke and speake soberly , according to the measure dealt vnto them , and containe themselues within their bounds , Discoursing modestly of God and his Mysteries , and in some things being content to be ignorant , thinking others to be as learned as themselues . But they that be weake , and are of an vnsound mind , they most commonly swell , and their tongue is too bigge for their mouth ; 1. Tim . 1.6.7 . they are full of vaine iangling ; teachers they would faine be , though they vnderstand neither what they say , nor whereof they affirme . But if wee will shew our selues to be sound members , and of a sound minde , let vs consider our proportion of gifts receaued , and hold our selues there . If a man eate of wholsome meate moderately , and according to the proportion of his naturall heate , it turnes to good nutriment , but if he over charge his stomacke , & the naturall heate be not able to concoct it , it turnes to putrifaction : so it is with them which greedily fearch into matters aboue their gifts . Or as a burden beyond the proportion of our strength oppresleth the body : so a searching into points , beyond the proportion of our gift to conceaue , Pro . 25. v. 16. overwhelmeth the vnderstanding : it doth not better our knowledge , but decay it . As then Solomon said of hony , eate not too much hony : so I say , be not too immoderate in prying into the hidden things of God , though they be sweet and comfortable in themselues ; wade not aboue thy height . Every man cannot fathom or sound that depth of predestination , yea , I thinke no man can sound out the true depth of it : 2. Cor . 12. v. 2. S. Paul who was rapt vp into the third heauen , and saw a great deale more then any man now sees , Rom. 11.1.33 . yet could not fully see it , and finde it out by his owne confession , much lesse can any of vs. Neither hath every man a gift to vnderstand the doctrine of Church government , and to iudge of controversies : I say then againe , let every one examine the measure of Gods gifts bestowed on him , and so apply himselfe : As in reading and studying the Scriptures , read and studie such things specially which God hath enabled thee to conceaue and vnderstand . If thou meet with difficult and hard things , passing thy capacity , tire not thy selfe about them , let them alone : Beleeue that to be true which is written , though thy gift will not serue thee to see the reason of it . If any mans ability and gifts will serue him to travell in the controverted points of predestination , freewill , Church-governments , &c. he may : but still let him not forget to thinke soberly , according to the measure dealt vnto him .

A man that goes to the brooke for water , can bring no more then his Pitcher will hold : Now consider thy Pitcher , lest whilst thou goest about to vnderstand aboue thy gift , thou bring to passe ( vt minimum intelligendo nihil intelligas ) that thou proue thy selfe a very dolt .

LXV That Parents should accommodate their Children to a fit Calling .

Thus Adam our first Father , he placed his sonnes , Gen. 4. v 2. Caine and Abel in a lawfull calling , and he fitted their callings to their inclinations , and the naturall gifts of body and mind , which they had being children , making the one , a keeper of sheepe , to wit Abel ; and the other a tiller of the ground , even Caine . This care of making choice of fit callings for their children , both in respect of inclination , and naturall gifts , belongs vnto all good Parents .

This Natures light will make plaine . When the members of the body are out of their proper places , what readinesse is in them to doe any worke or service ? surely none . And verily , when a man is out of his proper calling in any society , it is , as if a member were out of ioynt in the body , there is no pleasure in it : it is no kindnesse , but a great wrong to children , and the society of men , to be so dislocated or put out of ioynt . To make thy sonne a Tradesman , if he be most fit for learning ; or contrariwise to apply him to learning when he is fittest for a Trade ; or to send him to the Court , when he is fittest for the Cart , this is as much as if a man should apply his toes to feeling , and not his fingers , and should walke on his hands , and not on his feere , Sir George Paul in the life of Archbishop whitgift . p. 85. which is neuer like to doe well . It was a memorable fact of that famous Bishop of Lincolne , Robert Grosted , who being vpon a time solicited to preferre his poore kinsman , and therevpon inquiring what condition of life he followed , and vnderstanding that he was a Husbandman . Why then ( answered he ) if his plow be broken , I will repaire it ; or rather then faile bestow a new vpon him , whereby he may goe on his course : but to dignifie him , as to make him forsake his calling , and trade wherein he was brought vp , I meane not to doe .

LXVI That ignorance is the cause of sinne , and also of most fearfull destruction .

Thus it is written . The people haue erred in their hearts , for they haue not knowne my waies . Psal . 95. Yee erre not knowing the Scriptures . My people are destroyed for lacke of knowledge , Hos . 4.6 . Mat . 22. v. 29.

This the Booke of Nature will teach vs to acknowledg . A body destitute of eyes cannot discerne the day from the night , a friend from a foe , nor the pit from the plaine : No more can a darkned mind diseerne the manifold snares of Sathan ; but as our Saviour saith , where the blind leads the blind , Mat . 15.14 . both of them must at length fall into the ditch : So where a blinded mind is the director of a corrupted will , what can the end be but fearfull destruction ? Wherefore I say with the Apostle , Be not vnwise but vnderstand what the will of the Lord is , Ephes . 5.17 . Wisdome is the Principall thing therefore get Wisdome , Prou. 4 27. and with all thy getting , get vnderstanding . A man without vnderstanding and knowledge of the word of God , is as a man without eyes , in continuall danger to be misled : Yea he is in worse case , and in greater dauger , then he that wants his naturall sight : Mar. 10.46.47 . for a man may want his naturall sight , and yet come vnto Christ , as blind Bartimeus did . But if he want the spirituall sight , ( which is the knowledge of Gods truth ) hee cannot come vnto Christ , Ioh . 14. v. 5. 1. Tim . 2.4 . he cannot know the way as Thomas the Apostle said . They that come vnto him to be saued , must first come to the knowledge of the truth , as St Paul saith . Qui ea quae sunt Domini nesciunt , Gregor in past . crat . lib . 1. c . 1. a Domino nesciuntur , They that know not the things of the Lord , shall not be knowne of the Lord . The Lordshall appeare in flaming fire to render vengeance vnto all them that know him not , and that obey not his Gospell , 2 Thes . 5.7.8.9 . Giue diligence then to know the God of thy Father , and to sorue him with a perfect heart , and a willing mind , as holy David giues counsell , 1 Chron . 28.9 .

LXVII That wee should bee very carefull that we doe not wittingly and willingly offend against the checks of conscience , and the cleere light of Gods word .

Thus saith the Word of Truth . Deut . 29. v. 19 20. If a man will turne away from the Lord his God , and goe on wilfully and serue sinne , blessing himselfe in his heart , and saying I shall haue peace , though I walke in the imagination of mine heart , to adde drunkenesse to thirst , The Lord will not spare him , but the anger of the Lord , and his iealousie shall smoake against that man , and all the curses that are written in the booke of the Law , shall lye vpon him , and the Lord shall blot out his name from vnder Heaven . Psal 29 v. 5. Heb . 1026.27 . The Lord will not be mercifull vnto him that offendeth of malicious wickednesse . If wee sinne wilfully , after that wee haue receiued the knowledge of the truth , there remaineth no more sacrifice for sinne , but a certaine fearfull looking for of iudgement , and fiery indignation which shall devoure the adversaries . Remember then that you harden not your hearts against the voice of the Lord , as in the provocation .

The very light of Nature will shew the danger of this to be great For when the patient loaths his food , quarrels with his phisitian , is angry with his friends , chafes with himselfe , In reason you will say he is in an ill case . And such is the Condition of a froward , and malitious sinner that will hearken to no good counsell , but scorne & reject it . He is in a desperate case . When the vis irascibilis which should be as a dogge at the doore of the soule to keepe away the theefe , shall waxe mad and bite his master , or his friends , and even snarle at God , at his servants , and his sacred truth . What safety , what comfort can that soule haue ? Surely none . When the patient rejects the meanes of his recouery , what hope of safety can there be ?

LXVIII That we should not venture vpon the committing of any the least sinne , vpon presumption of Gods mercy , or in hope of future repentance .

Thus it is written . Rom. 7.1 , 2. Psal . 130. v. 4. Shall we continue in sinne , because grace doth abound ? God forbid . There is mercie with God that he may be feared , saith David . Not that he should be neglected , & haue his commandements slighted , but that he might be feared and obeyed . The grace of God teacheth vs , not to liue in sinne , but to denie all vngodlinesse , and worldly lusts , and to liue soberly , Tit . 2.12 . righteously , and godly in this present world , as Saint Paul saith . Yea and to doe this without delayes , Eccles . 12. v. 1. Prou. 27. v. 1. Psal . 119. v. 90. so it is written , Remember thy Creator in the dayes of thy youth , before the evill dayes come . Boast not thy selfe of to morrow , for thou knowest not what a day will bring forth . I made hast and prolonged not the time to keepe Gods righteous iudgments saith Dauid . And this is our part likewise .

Nature will teach vs better wisdome , then to Presume to commit the least sinne , because God is is mercifull , or that Christ died for sinners . For if a man should breake his owne head , because he hath a plaster , or surfet because he hath a Phisitian , or take some deadly poyson because he hath good Mithridate ; Would any man commend his wisdome ? Would not euery one condemne him of grosse foolishnesse ? And now such a one is he , who wounds , or poysons his soule and conscience with sinne , because of Gods mercie . For euery sinne is a wound to the soule , & every sinfull motion is a poyson to it , yea and a deadly poyson , Rom. 6. v. 23. For the wages of sin is death . If you be wise then , doe not take the deadly poyson of sinne into your minds , though ever so little , in hope of the Mithridate of Christs passion to heale it . You will not willingly wound your selues , that you may goe to the Chirurgian : And noe more doe you sinne in your youth , that you may sue for pardon in your old age . Gods mercie , and Christs merit , is a soveraigne salue for all sores , of sinne , but it is effectuall to those that feare him , throughout all generations , as the scripture saith , Luk . Luk . 2.50 . 1.50 .

LXIX That wee must take speciall heed of recidination , or falling into the same sinne againe , after wee haue once repented thereof and forsaken it .

Thus faith the Lord . If any man draw backe , Heb . 10. v. 38. my soule shall haue no pleasure in him . He that puteth his hand to the plough ( that is to the profession and practise of Christianity ) and looketh backe , is not fit for the Kingdome of Heaven , Luk . 9.62 . Psal . 18.22 . saith Christ . The Lord will tread downe revolters vnder his feete , as clay in the streets , saith David . 2. Pet . 2. v. 20. If after they haue escaped the pollutions of the world , through the knowledge of the Lord , and Saviour Iesus Christ , they are againe intangled therein , and overcome ; the latter end is worse with them then the beginning , saith Saint Peter . Be not then of them , who draw backe vnto perdition , but of them that beleeue to the sauing of the soule , Heb . 9.39 .

Learne of Nature , when thou hast fasted for thy sinnes , Eccles . 34. v. 26. not to commit them againe , not to runne in the same excesse of riot : if one hauing recouered his health , fall againe into the relapse of his former disease , whether it be of an ague , or some other strong disease , hee is in more danger then he was before ; his recouery is a great deale the harder , and his life in danger : So it is with a man , who after repentance for some grievous sinne falls into the same againe , his sicknesse of sinne is a great deale the more dangerous , and his recovery much more vnlikely . The bone often broken will hardly be set . The tree oft trans-planted will scarcely prosper : and no more will he that is often moued from his owne stedfastnesse . Saint Paul saith that the latter end of such , is worse then the beginning , 2. Pet . 2.20 . looke therefore to your standing , and take heede least ye fall Art thou made whole ? Sinne no more least a worse thing fall vnto thee , Ioh . 5 14.

LXX That we should not iudge of them as Reprobates , or Castawaies , who hauing professed Christ & his religion , afterward fall there from in time of persecution , or some strong temptation .

Thus saith the Lord . Mat . 7 1. 1 Cor . 4.5 . Iudge not . Iudge no man before the time . Iudge not the Iewes that fell , for they bide not still in vnbeleefe , shall be grafted in : for God is able to graft them in againe , Rom. 11. v. 23. as the Apostle saith , Rom. 11. v. 23.

And wee haue some shew for this out of the Booke of Nature . A man may recouer his health after a relapse into some strong disease , so many haue recouered after a relapse into an ague , or some other disease . Wee read of some that recouered after twelue yeares sicknesse , Mat 9 20. Luk . 13.11 . Ioh . 5.5 . as the woman with the bloudy issue : of other that recouered after eighteene yeares infirmity : and of other that recouered after eight and thirty yeares sicknesse : and some of forty yeares , Act. 4.22 . Yea wee read of some that got vp , after they were sicke , and dead , Luk . 8.5 5. Luk . 7.11 . Ioh . 11.44 . and buried , and stunke in the graue , as Iairus daughter , the Widdowes sonne , and Lazarus : The one newly dead , the other dead and wound vp , and lying vpon the hearse , and the third , dead , buried , and stinking in the graue , and yet all recouered , got vp , and well , by the help of that good , and Soveraigne Phisitian Christ Iesus .

And so may a man or woman recouer their soules health , after a long & tedious sicknesse in sinne , yea after a relapse into sinne . 2. Chron . 33.3 . Manasses recouered , and was receiued to mercy , after he fell to idolatry and witcheraft . So was Solomon after his falling away , witnesse his penning of some parts of holy Scripture , as the Proverbs , Ecclesiastes , the Song of Songs , but especially Ecclesiastes , the booke of his repentance . And so againe Peter after hee had denyed his Master Christ , of knowledge , against his owne conscience , and that with cursing and banning , yet he recouered , and came to repentance afterwards , and obtained mercy , as appeares by that saying of Christ vnto him . I haue prayed for thee , that thy faith faile not , therefore when thou art converted , strengthen thy brethren , Luk . 22.32 .

And why should we iudge of any man as a reprobate , or castaway , though he be in great fault , & doe liue in sinne ? What haue I to iudge them that are without , saith St Paul ? Much lesse may wee iudge them that are within the visible Church , and liue vnder the meanes of their conversion , that is , the Ministry of Gods word . Why ? Is not God as well able to heale the soule , as to cure the body of whatsoever disease it hath ? Is not he now able to make of Saul a Paul , of an Apostate an Apostle , as well as ever hee was ? Yes verily , his hand is not shortned that he cannot saue , Esa . 50.2 . Esa . 59.1 . Mat . 11. as the Prophet saith , he is still able , and willing to helpe , and to heale vs of whatsoever disease wee haue in soule or body , if wee come vnto him with vnfained repentance of sinnes past , with sound faith in the merits of Christ for the pardon of those sinnes , and with earnest and fervent prayer for the obtaining of that pardon , and for grace to part with our sinne , and to amend our liues . Ioh . 6. v. 37. Mat . 9.13 . 1. Tim . 1. v. 15. Mat . 18. v. 11. He that cometh vnto me ( saith Christ ) I will in no wise cast off . I am come into the world to call sinners to repentance , to saue sinners , to saue them that are lost . God sent not his sonne into the world to condemne the world , but that the world through him might be saved , saith Christ himselfe , Ioh . 3.17 .

Iudge no man then ( I say with the Apostle ) before the time , I meane touching his finall estate , 1. Cor . 4. v. 5. as that such a one is a castaway . T is true , we may and that lawfully judge of a mans present estate , as whether hee be sicke in body or in soule , whether he brings forth good fruit , or bad fruit , or no fruit : But to say ( by reason of present barrennesse ) Never fruit grow on thee any more , that is beyond our knowledge and our commission , that science and that sentence belongs to Christ and not to vs. Mat . 21. v. 19. He that to day is desperatly sicke both in body and soule , may to morrow be well amended for all that wee know , and so I desire of the Lord Iesus that they may be .

LXXI That we should not make the sinnes and infirmities , or the destruction of other men , a matter of our mirth , and reioycing , but our sorrow and heauinesse .

Thus saith the Lord . Prou. 24. v. 17.18 . Reioyce not when thine enemie falleth : and let not thine heart be glad when he stumbleth , least the Lord see it , and it displease him , and he turne away his wrath from him . The children of God neuer made themselues merry with the infirmities , and miseries of other men , but grieued at it , Psal . 119. v. 53. Ier . 13. v. 17. thus Dauid , mine eyes gush out with water , because men keep not thy law : thus Ieremie , If yee will not heare , my soule shall weepe in secret places for your pride , and mine eye shall weepe sore , and runne downe with teares , because the Lords flock is carried away captiue . Rom. 9. v 2. So Paul , I haue great heavinesse and continuall sorrow in my heart for my brethren , my kinsmen according to the flesh , the vnbeleeuing and disobedidient Iewes , and thus other of the saints of God , Ezech . 94. And this is our part not to reioyce , but to grieue at the infirmities and calamities of men in the world .

And this we may learne even from Natures teaching For if thou shouldest see a man grievously wounded , fetching deadly grones , and drawing his last breth , would not even Nature constraine thee to be sorry to see it , and not to make a sport and a pastime thereof ? How much lesse shouldst thou reioyce when thou seest thy brother or thy neighbour , wounding and stabbing himselfe , even to the heart , by his abominable sinnes ? As blasphemies , prophanesse , drunkennesse , &c. how should this wring even teares of blood from thee , rather then a laughter ? We lament ouer the bodies of our friends , which we beleeue shall be raised to glory at the last day . How much more should we mourne and lament ouer the soules of men , which goe downe vnder the power of everlasting death ? Well , if thou hast any grace in thee , it will constraine thee to lament for this ; as Nature moues thee to mourne for the other . The Prophets , and the Apostles , who had true grace , did grieue for the sinnes and miseries of the people , and so did Christ himselfe , Luk . 19.41 . Ioh . 11.33 . Be you followers herein . When thou seest sinners in words , or behaviour to be out of the way , if thou couldst insteed of a smile , afford a teare , thy teare might happly make them relent , when thy smile confirmeth them in their wickednesse . For as many times the seeing of others fall heartily to their meat , brings on our stomacke : so the sight of thy griefe for their offences , may worke also a griefe in them that offend . But if notwithstanding all this , thou wilt make a pastime of sinne , and reioyce in iniquitie , I say no more , but that so doing , Ephes . 4.30 . thou doest grieue the holy spirit , and delight the vnholy spirit , the diuell : for if those hellish spirits can haue any delight , this is their delight , to see men sinne , and to make a sport of it . And now if thou wilt be the Diuels Chanter , or Singing-man , if thou wilt grieue the holy spirit , to delight the hellish spirits , why then goe on , he that is vniust , let him be vniust still , and he that 's filthy , let him be filthy still , and see what will come of it . Rev. 22. v. 11. If God be true in his word , ( as he is most true ) they will proue bitter pleasures , Prov. 5.4 . sorrowfull laughters , and mournefull mirthes , Prov. 14 13.

LXXII That we should not faint in afflictions , but patiently endure in regard of the ioy that is set before vs , and the glory which shall be revealed in vs

Thus our Saviour Christ . Heb . 12. v. 1. Heb . 11.25.29 . For the ioy which was set before him he endured the Crosse , despising the shame . So Moses , for the hope of the recompence of reward , which was in mercy promised him , he refused to be called the sonne of Pharoahs Daughter , and chose rather to suffer affliction with the people of God , then to enioy the pleasures of sinne for a season , and this is written for our learning .

And we may gather also some helpe to further our learning herein , out of the Booke of Nature . The diseased man endures cutting , searing , for a short vse of a miserable life ; Shall we refuse to suffer any thing for the ioy that is set before vs ? For the glory that shall be revealed in vs ? Specially considering , Rom. 8. v. 18. that the sufferings of this present time are not worthy of the glory , to be revealed in vs , as the Apostle saith . Not worthy to be named on that day , that this glory is spoken of . The sufferings being short and finite , and the glory infinite . Let not the loue of a short miserable life procure more patience of vs , then the loue of an eternall , ioyfull , glorious life : rather let the same mind be in you , which was also in Moses , and in Christ Iesus , who for the ioy and glory that was set before them , endured the Crosse , and despised the shame , Heb . 12.1 .

LXXIII That we should not seeke to please it ching eares , that is , such as desire to heare novelties , and nicities , rather then the wholsome and sauing doctrine of faith and repentance .

Thus it is written . 1. Tim . 4 13. 2. Tim . 2 v. 15.16 . Giue attendance to reading , to exhortation to doctrine . Studie to shew thy selfe approued vnto God , a workeman that needeth not to be ashamed , rightly dividing the word of truth . But shunne profane and vaine bablings , for they increase vnto more vngodlynesse . Foolish and vnlearned questions avoyd , knowing that they doe gender strifes , 2. Tim . 2.23 . 1 Tim . 6.3.4 .

Nature will giue vs some help to like well of this course . when we leaue good nourishing meat , and feed vpon some roote , or toy , it is a signe of queasie , and crude stomacks : so when hearers regard not to heare the wholsome doctrine of faith & repentance , but rather delight to be nibling on a root of discipline , or ceremonie , it is a signe of much weaknesse , and crudity , which would be purged rather then followed .

Chrysostome , thought himselfe a very eloquent man , Hom. 38. ad populum . writeth thus . This ( saith he ) subverteth the Church of God , that you desire not to heare sermons of compunction , but rather such which may delight , by an Elegant composition of words and phrases : And that we ( which is wonderfull ill ) follow your humours , which we should pare away .

LXXIIII That it is good for our soules health to be walking diligently in the duties of our profession .

Thus the Holy Apostle Paul , having said to his heaers , the Ephesians , Awake thou that sleepest , and stand vp from the dead , and Christ shall giue thee life , and so hauing rowsed & raised vp their soules from the drowsinesse & deadlinesse of sinne ; he prescribes them a meanes to keepe and preserue their soules wakeing , and in good health , and that is circumspect walking . Ephes . 5. v. 15. See that yee walke circumspect by ( saith he ) not as fooles , but as wise , redeeming the time .

And this Nature shewes to be a good meanes to keepe and preserue the soule in good case and state . For as walking and stirring helpe to evocate , and breathe out peccant humors , to the preseruing of the health of the body : So spirtuall exercises , and to be walking dilgently and conscionably in the duties of our profession , furthers and preserues the health of thesoule .

Through sloth , and idlenesse , sound bodies haue beene Corrupted . And so after saving grace receiued , if we be not stirring and practising ; Corruption , the world , pride , vncleanesse or sinne or other will grow vpon vs. 2. Tim . 1.6 . Wherefore if you desire the welfare of your soules give diligenee to stirre vp the gift of God that is in you , as the Apostle saith . Vp and be doing . Be doing , and conscionably walking in the duties of our profession , and calling , both generall , of Christianities , and particular , wherein yee liue in the Church , commonwealth , or family . Labour in this kind is profitable both to soule , and body .

LXXV That the authority of the Church is not aboue , nor yet equall with the authority of the Scripture .

Thus saith the Holy Ghost by the mouth of the Apostle , 1. Ioh . 5. If we receiue the testimonie , or witnesse of men , the testimonie of God is greater . And now the testimonie of the Church is the testimonie of men ; and the testimonie of the scripture is the testimonie of God : 1. Cor . 2.1 . Psal . 12.7 . And shall not this be greater , and of greater authoritie ? Shall mens voice and testimonie be aboue Gods ? See how the very light of Nature Cries downe this .

By the order and Course which God hath set downe in Nature , we see that the voice and authoritie of the spouse is inferiour to the voice and authoritie of the Bride-groome . 1. Cor . 7. v. 32. The husband hath authoritie ouer his wife , as long as he liueth , the Apostle being witnesse : And if he die , leauing his will and testament behind him , she cannot administer as she will , Esa . 54. v. 5. but as his will requires : And now Christ is the Bridegroome , or husband of his Church . And the Church , is his spouse or wife : And Christ , the husband of this spouse , is not dead , Reuel . 1. v. 18. but aliue , and aliue for euermore . Indeed Christ died concerning sinne once , and is departed from the Church his spouse for a while in respect of his bodily presence ; But he did not dye intestate or without a will ; Act. 3. v. 21. before he departed , he made a will , and left it behind him at his going away : and this not an vncertaine Nuncupatiue will , Ioh . 5. v 39. Mat . 26. v. 28. but a certaine written will : a will with two seales , which is the Scripture with the two Sacraments .

What meaneth then the people of Rome in crying out , The Church , the Church , or the spouse the spouse , the authority of the Church , or spouse is greater ? What is not Christ , the bride-groome aliue , That the spouse should carry away all the name , and sway and rule ? I hold it good , that as wee should honour God , our Father : So wee should honour the Church our Mother , with the honour due vnto her : But why should the Mother haue the chiefest honour , the highest authority : Why should they be all for the wife , and little or nothing for the Husband ? Verily I see no equity , nor honesty in this . 1. Tim . 2.12 . 1. Cor . 7. I suffer not a woman to vsurpe over the man , saith St Paul , it is vnsufferable in his opinion , and he spake by the spirit of God . And the truth is , if their Church were an honest woman ( that is Christs owne spouse ) vnlesse they would make much of her husband Christ and his word , she would not be made much of them . But now Christ is departed from his Church in respect of his bodily presence , so that now his Church is left to her selfe , as it were a widdow . True , Christ is now departed from his Church for a little space , in regard of his bodily presence , as the Scripture saith ; Act. 1.9 . & . C. 3.21 . though the Romanists will haue him to be still corporally present in their Sacrament : But though he be departed for a certaine space , yet he hath not left the Church ( his spouse ) to administer vpon the whole stocke , according as shee please in the meane time : no , not so , he made a will and testament , ( as I told you ) ( which is the Scripture ) and hee hath commanded the Church , his spouse , to execute that , and not her owne will : 1 Cor . 4.6 . Reuel . 22.18.19 . to execute it truly and faithfully , without adding to , or diminishing from it , or any way corrupting it , so that there is no ground for the Church , to preferre , or to equall her will and authority , with her husbands will , which is the Scripture .

What then may the Church of Rome pretend for preferring , or at least equalling her will and authority , with the will and authority of Christ in the Scripture ? their pretences I find to be these , that the Church is the keeper and witnesse of the Scripture ; the pillat and foundation of the Scripture ; the discerner of true Scripture from false & supposititious writings ; the interpreter & publisher of the Scripture ; in briefe , that we cannot know Scripture to be Scripture but by the Church .

Now see the weaknesse of these pretences and grounds to build vpon . We doe not know the Scripture to be Scripture , but by the Church say they . No ? May not a man hauing eyes perceiue the light of the Sunne without the meanes of any other light ? May not a man know day by day-light ? Even so a man that is not blind in his vnderstanding , and hath his eyes opened and annointed by the eye-salue of Gods spirit , may perceiue the Suripture to bee Scripture by the very light of Scripture it selfe , by the divine maiesty of God shining bright , and speaking to vs therein .

But let all these things be granted , that the Church is the keeper , the witnesse , the discerner , the interpreter and publisher , the pillar and foundation of Scripture , yet all this doth not proue that her authority is aboue , or equall with the Scripture . No , not in naturall wisdome ; for what if a woman keepes her husbands will , and proues it , and beares witnesse to it when time serues , is shee therefore of greater authority then her husband ? And is her will before or equall with his ? Hath a jewell his excellency from the keeper or from it selfe ? Doth a witnesse make or manifest truth ? Ioh . 4. v. 28.29 . Ioh . 1.15 . Act. 2.32 . c . 10.43 . Why ? the woman of Samaria , bare witnesse of Christ , was she therefore of more credence , and greater authority then Christ ? Iohn Baptist , and the Apostles , and all the Prophets bare witnesse of Christ , were they therefore of Greater authority then Christ ?

I but the Church is not only a witnesse , but a discerner of true Scripture ; True , the Church hauing the spirit of Christ , can discerne true Scripture from false and supposititious writings , but how ? Not by her owne iudgement , but by the helpe of Scripture , as a Gold-smith , by a touch-stone doth not make gold but try and discerne Gold from other mettalls : So the Church hauing the spirit of Christ , can discerne Scripture by the touch-stone of Scripture : and hauing the gift of prophesie . Shee can interpret Scripture , but alwaies remembred by Scripture : shee is not a Magisteriall but a Ministeriall inrerpreter ; shee cannot make Scripture , no more then a Gold-smith can make Gold , but only discerne , and manifest Scripture by Scripture .

I , but the Church is the pillar and foundation of the truth , 1. Tim . 3. v. 15. as the Apostle saith , and as the Romanists doe much vrge . What then ? Is shee therefore the rule of truth ? or the word of truth ? Why , a King puts forth a Proclamation concerning his will and pleasure , to be obserued by his subiects , and he commaunds his officers to publish it , and to fasten it to a pillar or post in some publike place , that all may see and know it . Now because the Kings officer proclaimes and publishes the Kings pleasure , is he therefore of greater authority then the King ? Or because the Proclamation is fastned to a pillar or post , and the post vpholds it , is the Post therefore of geater authority then the Proclamation ? No man will say so : Why so it is here ; God the King of Heaven and Earth hath put forth his proclamation concerning his will , which is the holy Scripture , and he hath commanded his Church to publish it , and vphold it by her Ministry , as a pillar , or post vpholdeth a Proclamation , or a table of Lawes and statutes : Now because God hath made the Church as it were a pillar to shew and vphold his truth , must she therefore be the rule of truth ? Or equall with the word of truth ? Doth an Herald or Cryer that proclaimes the Kings pleasure , giue any authority to it ? Or only manifest his pleasure ? Let God be true then , Rom 3.4 . and every man a lyar , who denies the supreme authority of the Scripture , Th words of the Lord are pure words ; as siluer tried . and let that punishment light vpon them that adde to or detract from Gods word , which belongs , and is wont to be executed vpon those that clippe the Kings siluer , or goe about to coine without his commission , even death except they repent .

LXXVII That the plea of the Papists in saying that their religion is the old religion , and their Church the Catholique Church , is not sufficient to proue their Church and religion to be true .

Thus saith the word of truth . Prou. 16. v. 31. The hoary head ( or old age ) is a crowne of glory , but how ? If it be found in the way of righteousnesse . All kinde of eldership and antiquity is not honourable and acceptable before God , or men . If a man be an old adulterer that doteth , Eccles 25.2 . such a one my soule hateth faith the wise man . If eldership and antiquity were sufficient to commend things vnto vs , then all should bee well , all things should be good , sinne , and error , yea and the divell himselfe should be good : for he is old and auncient , even as auncient as the world within a little , and so errour and vice is not much short of truth & vertue for antiquity ; Mat . 5.21.27 . v. 33. v. 43. yee haue heard by them of old time , saith Christ , Thou shalt not kill , Thou shalt not commit adultery . Thou shalt not forsweare thy selfe . Thou shalt loue thy Neighbour , and hate thy Enemie , &c. And so how men haue corrupted the law with their false glosses , expounding it altogether of the outward act : so that as truth and vertue is old and ancient , so likewise is error and vice . As there is an ancient truth : so there is an old error and corruption which the scripture calls the old man , Ephes . 4. v. 22. because it is as old as humane nature , euen very neere as old as Adam our first Parent . And as error , superstition , & vice is old & ancient , so also is it Catholique , that is generall and vniversall , as the word doth signifie ; it is as Catholique and vniversall as truth and vertue it selfe ; 1. Ioh . 5.19 . Mat . 7. or rather more Catholique and generall ; for the whole world lyeth in wickednesse , and but a few in verity and goodnesse . Error and vice are as Catholique as truth and vertue , in all kinde of respects in this world , they are Catholique in respect of times , of places , of persons , of all ages , sexe and conditions . What times ? what places ? what persons ? what ages , sexe and conditions of men haue beene altogether free from errors and vice ? the scriprute speakes of none such .

What is the matter then , that the Romanists doe so glory in the oldnesse and catholiquenesse of their faith and religion , receaued by tradition from their fathers ? Why a mans faith and religion may be so old and catholique , as that it may be the worse for it , as if it be an old , and a catholique errour or superstition , as theirs is , in those things wherein they differ from vs. T is true , the saying is to bee allowed & receaued , Bonum quò antiquius eò melius , & quò communius eo melius , A good thing the more ancient , & the more common and generall it is , the better it is : But ( alwaies remembred ) it must be bonum good , if it cease to bee bonum , good , then quò antiquius , & communius , eò peius , the more ancient & the more catholique or common it is , the worse it is : & so is the Romish faith , or faction , the more ancient & catholike it is , the worse it is , because it is not vera & bona fides , a true and a sound faith . If they can proue that their religion is old and true , and not erroneous , and their Church a holy catholique Church , and not an vnholy catholique strumpet , then it is well , then we will ioyne with them : but to doe this they must doe more then ever they haue done hitherto , since their fall : yea and in very truth , it is more then ever they will be able truely to doe in the points wherein they differ from vs.

Be no more children then , tossed to and fro , Ephes . 4. v. 14. & carried about with every winde of doctrine , by the sleight of men , & cunning craftinesse , whereby they lye in waight to deceaue , as the Apostle saith . Let not every doctrine that carries a shew of antiquitie , and catholiquenesse or vniversality presently win your loue and liking , for there is antiquity and an vniversality of errour , as well as of truth . Custome without truth , Cyprian . Epist. 74. is but antiquitie of errour , as Saint Cyprian saith . Proue then antiquitie by truth , rather then truth by antiquity , that is the safer course .

I might goe on farther in this worke of Translation which I haue here begunne : but because my desire herein is more to profit others then my selfe , I here containe my selfe , till I see the event .

Christian Reader , by this which I haue done , thou maist see how that many and profitable instructions may be learned by reading the small Booke of Nature , Thy selfe . And now if thou wilt accept of my counsell , I would advise thee to read and study thy selfe , thine owne body with the fashion , station , office , and vse of the members thereof . And to learne things heauenly , by considering of things earthly , to learne spirituall by naturall things .

The plea of ignorance is a common plea , and goes for currant , Alas Sir , we are ignorant and not booke-learned ; or we want teachers , is the common and maine excuse of many men and women , when they are told of their faults .

Well , say it be so , that thou art not Booke-learned , as that thou canst not read thy Bible , or the Booke of holy Scripture ; yet thou maist read the Booke of Nature , thy selfe : that is alwaies at hand , and freely bestowed vpon thee without any charge : Abac 2.2 . that is plaine and easie , as that thou maist runne and read , or at least spell what thy dutie is , that is portable and easie of carriage , for thou canst goe no where but thou must carry that Booke about thee . Look then into it sometimes , if thou canst not , or if thou hast no list or leasure to read the Scripture , as some wickedly vse to say : why then looke into the Booke of Nature , Thy selfe , and thereby learne heauenly wisdome there is enough to make thee without excuse . Rom 1. v. 20. There is a double vse to bee made of every creature , the one Naturall , the other Spirituall : Content not thy selfe with the naturall vse , without the spirituall : Doe as Travellers in a far country , make of every thing thou seest a good instruction , and every action a stirrop to heauenly meditation . I haue shewed thee in some measure how to read Thy selfe , how to translate this Booke of Nature into the vse of Grace now this doe . This study may become the best and learned'st of vs all , it was King Davids study , Psalme 139.14.17 .

But I haue read this Lecture principally for their sake , who vse to plead ignorance , and to say they are not booke-learned , or that they want teachers , and so thinke to excuse themselues in their sinnes ; Here I haue shewed that this pretence & excuse will not serue , because the very Booke of nature is sufficient to cut off this excuse : or to vse the words of the Apostle , because the invisible things of God , from the creation of the world ( and in particular from the creation of man ) are clearely seene being vnderstood by the things that are made , Rom. 1.20 . even his eternall power and God-head so that they are without excuse . Consider then the things that are made , consider Thyselfe , and thereby get vnderstanding . Consider what I haue said vnto thee , 2. Tim . v. 2.7 . and the Lord giue thee vnderstanding in all things .

FINIS .