A TRANSLATION of the book of NATVRE, into the use of GRACE. PERFORMED AND PRINCIPALLY intended for the benefit of those who pled ignorance, or that they are not Book-learned, or that they want teachers and so think to excuse themselves in their sins. By WILLIAM EVANS, Mr of Arts of St Mary Hall in Oxford.  1 Cor 3.1.2. And I brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto Babes in Christ. I haue fed you with milk and not with strong meat. Rom. 6.19. I speak after the manner of men, because of the infirmity of your flesh. 
OXFORD, Printed by John Lichfield Printer to the university, and are to be sold by Thomas Huggins. 1633.   

time fishing with one bait, and sometime with another; sometime using one form of speech, and sometime another; and all to prepare the way of the Lord, and to make his paths strait, and plain for men to walk in. And having tried all the ways and baits, and means that I could think of, and were allowable for me to use for that purpose, At last I found that saying to be true, 
Segnius irritant animos, demissa per aures,  
Quam quae sunt oculis subiecta fidelibus. 
Horat. Art. Poet   That ignorant people are sooner persuaded by plain similitudes and familiar examples, then with subtle reasons, and accurate discourses: And finding it so, I fell, and set vpon this work, which I call, A Translation of the book of Nature into the use of Grace. And here least any man should think, that in thus doing, I attribute too much to natural reason and philosophy; as if the points of Religion might be sufficiently proved, and demonstrated thereby; I shall desire you to do me that favour, as first to hear what I say; and see what I do, and then judge. For philosophy, I neither altogether servile her out of the Church, as some would do; neither would I willingly suffer her to advance herself above Divinity, 
Naturalistae.  as others would haue. I reverence Divinity, as the mistress, I respect Philosophy, as the handmaid to this mistress. Moses, and the Prophets, and the Apostles, Men of unquestionable iudgement haue done so: And so I haue ranked them in this Treatise, giving Divinity the priority, to speak in every thing; and then Philosophy the next place, to speak and to illustrate the matter. If I had let natural reason, and Philosophy, speak in these things alone, then thou mightest justly except against me, 
Aquinas 1 part. quaest. 1. art. 10.  and say with the schoolman, Theologia symbolica non est per se argumentatiua: Or if I had let reason and Philosophy speak in the first place, I might likewise haue been justly blamable, for as the schoolmen say well, Rationes praecedentes minuunt fidem, reasons going before faith, weaken faith: But inasmuch as I haue made Reason to speak, and to serve in the second place,& like a handmaid, to haue always her eyes toward her mistress Divinity, howsoever thou judgest of it, certainly the schoolmen will say, Rationes subsequentes augent fidem, that reasons coming after faith, do strengthen faith. Reason makes not the matter more sure, ex parte veritatis dictantis, in respect of God the speaker: but ex parte intellectus assentientis, in respect of the weakness of our understanding, which by the acesse of farther knowledge is more confirmed. But these things haply allowed, here again it may be farther said, that I am too Copious, and frequent in this kind of argument: or else having set vpon it, that my Translation is not so full, and perfect, as it should be. For the first, my frequency in this kind of teaching, the Hebrew verily shall speak for me, wherein as the learned observe, almost every word hath a Metaphoricall sense, and doth illustrate by some allusion: imo Haebrei quodvis sapienter& subobscurè dictum maximè quod est de hoins siue naturâ, siue officio, {αβγδ} Maschal id est similitudinem appellant, hoc enim sensu Dicta Salomonis Ethica, quae Proverbia vulgò appellamus, 
Piscat. in Mat. c. 15. S.  nominantur {αβγδ} Mischlé shelomó, id est, parabolae Salomonis. And for the second, I humbly aclowledge it, but yet that shall not deter me from my intended purpose; Malim enim aliquid agendo, majorem à me doctrinam,& sapientiam desiderari, quàm nihil agendo, prudentior, doctiòrque judicari: having received a talent from the Lord, I know myself bound, and that by a strait charge, to negotiate therewith, 
Luk. 19.13. Mat. 25.27.  and to put it to the uttermost profit, I had rather then, by doing some good, lay open my infirmities to the censures of men; then by idleness, to hid my talent in the earth, and so to incur the indignation of my Lord. Besides if I had prosecuted this argument at this time ever so far, and ever so exactly, yet I know I should not( no more then my betters) escape the lash of censure, especially of deficient minds, and such as know, or do least, whose property is, to seek by censuring, to be accounted wise, and to get themselves grace by disgracing of others.  
But however whether by grace or disgrace, or to use the words of the Apostle, 
2. Cor. 6. v. 8.  Whether by honour or dishonour, evil report or good report, thus far I am contented at this time, to travell abroad for the common good: And in special for your good, 
Gal. 4.19.  little Children, of whom I travel in birth, till Christ be formed in you: If I find that this my travel likes you, and that any good comes of it, I shall be ready to go on farther for you in this kind: In the mean space desiring your acceptance, in way of recompense, I commend you to God, and to the word of his grace, and rest  
Yours, according to my Talent, both to Preach, and to pray for you. WILLIAM EVANS.   

A TRANSLATION OF THE book OF NATVRE, INTO THE use 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 diversely, 
Heb. 1.1.  and many ways, spake unto the Fathers by the Prophets: So also he hath, and doth unto us in these dayes, by his Apostles& Ministers. Speaking and teaching us sometimes by plain principles, and affirmative conclusions, and otherwhiles by more plain parables, and similitudes.  
In this place, the holy and blessed Apostle teacheth us by a similitude, or comparison drawn from the bodies of men, saying: As we haue many members in one body. &c.  
And the main thing which the Apostle teacheth us hereby, is this. Namely that wee should not bee curious in searching into hidden things, above our gifts: or ouerbusie in meddling with things not pertaining to vs. This appears by the precedent, and subsequent verses. For having in the former verse admonished every man, not to think of himself more highly then he ought to think, but to think soberly according as God hath dealt to every man, the measure of faith. And being in the words following, to admonish every man to a diligent walking in his own calling, in these words he 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 he had said thus. As in the body of man, the members, though divers,& of divers offices, are so knit together, that they sweetly agree, without envying, insulting,& encroaching one vpon another: So ought it to bee in the Church, which is the mystical body of Christ. This is the scope and meaning of the Apostle in this place.  
And by this we see, we may learn wisdom, as by the book of Grace the word of God: So by the book of Nature, the work of God. even by the compendium or manuel thereof: Man: specially when these two are joined together,& red or heard in their due place and order. The Apostles practise here, is a plain proof hereof. And this his practise, I purpose( God willing) farther to prosecute, aiming 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 use, shall be the very same with the Apostles here. That is, first to propose, and then to demonstrate the said proposal 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 given unto me, to use 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 testimony of those places which say In the beginning God created the heaven and the earth. Gen. 1.1. God created man in his own Image vers. 27. God saw every thing, 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. doubtless there is a God Psal. 58. ult. Thus the Scripture is evident, besides infinite other places, tending to the same purpose.  
And as by the book of Grace, the Scripture: So by the book of nature, thyself, thou mayest learn to beleeue and aclowledge. Quod sit Deus, That there is a God, even by thine own conscience accusing thee for secret sins, for if thou hast committed any sin, as Murder, Fornication, Adultery, Theft, or the like,& hast done it ever so secretly, and hiddenly from the sight of any person living: yet thine own conscience will accuse thee, witness against thee, trouble thee, and condemn thee for it. Now what doth this accusing, this witnes-bearing, this troubling, terrifying, and condemning of the Conscience mean? But that there is a spiritual substance, most wise, most holy, most mighty, that knows and sees all things, to whom conscience heareth witness, and whose sentence it stands in fear off, which is neither Man or Angel, but God alone. Not Man, for Man knoweth not the trespass committed, whereby the trespasser should stand in fear. And neither Man, nor Angel can hear the voice of conscience, or receive the testimony thereof; Or yet discern 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 undoubtedly that there is a God. A God that seeth in secret, that hateth iniquity, and will take vengeance on them that do evil. For if there were no God, what need this fear? This trouble and vexation of conscience for secret sins? This doubting, this despair? Let atheists bark 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, doubtless there is a God that iudgeth the earth. Psal. 58.   

II. That there is A Trinity of Persons in the unity of Divine essence: And an unity of essence in the Trinity of Persons.  
Thus saith the book of Grace. There are three that bear record in heaven; 
1. John. 5.7. Math. 3.16 17. Galatians. 4.9.  The Father, the Word, and the Holy Ghost, and these three are one. 1. joh. 5.7.  
And this we may learn to aclowledge in some sort, by the light of Nature, 
Plena Deo similisque creanti. Pruden. de natura ainae.  even by the soul which God hath given us; ( that spark of Divinity.) There are three special faculties, or powers of the soul. The understanding, the memory, and the will. And yet these three make but one soul, and this one soul is in these three. In this thou mayest behold some semblance of that great mystery. 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, 
jo: case: polit. Epist ad Lect  atque eruditionis. Vides( inquit ille) in animo tuo trees primas esse potentias, nempe memoriam, intellectum,& voluntatem. 
In sole etiam babemus quandam representationem Tri-vni Dei. Sol patrem, splendour filium, calor spiritum representat.  Vides etiam has esse trees distinct as potentias animi. In supper vides has trespotentias unitas, vnum esse animum in his baptissimae Trinitatis imaginem videas. Nam vt trees potentiae ainae, non sunt confusae, said distinctae: ita quidem sunt trees personae Trinitatis. said hae trees potentiae sunt vnus animus: ita& hae trees personae sunt vnus Deus, pernosce ergo te ipsum, Deumque trinum& vnum noueris, adcuius similitudinem factus& creatus eras.  
This similitude I confess, 
jo: D. serm: of divine mist.  with a discreet modern Divine, doth not so fully illustrate the matter, for if the Father begot the son, as the power of the understanding produceth its act, then must the son beget another son, as being with the same power endued. Likewise as the spirit is produced by love: so shall it again produce a spirit by love; 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. whilst Moses kept vnvailed, the israelites could not endure to look vpon his face, it was so bright; neither may we behold this mystery, unless it be through such shadows and semblances as these.   

III. That Iesus Christ the son of God is coeternal with the Father.  
Thus it is written. In the beginning was the word, 
John. 1.1.  and the word was with God, and the word was God. joh. 1. v. 1. this is written of Christ. again Christ praying unto his Father saith, glorify thou me with thine own self; with the glory which I had with thee, before the world was. joh. 17.5. Christ therefore is coeternal with the Father.  
And for the illustration of this, we haue some help from the book of Nature. even from our internal speech or reason. For as our internal speech and reason is generated in the soul, and of the soul, and is coetaneall with the soul: So is Christ begotten in the Father and of the Father, and is coeternal with the Father, and therefore he is called in Scripture {αβγδ}. The word of the Father. 
John. 1.1.12.  Because( as Basil saith) the conception of a word in a mans mind is the nearest thing, 
Basil supra. 5. johan.  that in some sort can shadow unto us the manner how he is eternally begotten of his Fathers substance.   

IIII. That our Lord Iesus Christ, the son of God, is God and Man in one Person.  
Thus saith the book of Grace. The word was God, 
John. 1.1. v. 1.4. Gal. 4. v 4 Phillp. 2.  The word was made flesh. Made of a woman. Made man like unto us in all things, sin 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 unity of person.  
Take some light from Nature to clear this. As the reasonable soul 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 wisdom, 
Rom. 11. v. 33.  and knowledge of God, how unsearchable are his iudgments, and his ways past finding out. Rom. 11.33. Who is worthy to open the book, and to loose the seals of his secrets? There is no man in heaven, nor in earth, neither under the earth, that is able to open that book, neither to look thereon, saith an Angel from heaven. Revel. 5.2.3. none but the lion of the Tribe of judah. No man knoweth the Father but the son, and he to whom the son will reveal him.  
This we may learn to aclowledge even by the book of Nature, by that piece thereof, the eye or hand. The eye be it never so clear, cannot see the thinness of the air: no more can the eye of the mind, truly embrace the pureness of the Deity, because it wants as it were a solid substance, whereon to fix. The hand cannot grasp a thing bigger then itself: No more can a finite apprehension, thoroughly conceive the divine attributes, being infinite. It may well conceive that they are infinite, but not the infiniteness; he is as high as heaven, what canst thou do? Deeper then hell, what canst thou know job. 11.8.   

VI. That the knowledge of God, and of the things of God, is to be learned of God himself, in his word.  
Thus saith the Lord in his word learn of me. Mat. 11.24. 
revel 3. v 18.  Come and buy from me eye-salve, to anoint thine eyes, that thou maiest see. 
1 Cor 2. v. 14.  The natural man perceaues not the things of the spirit of God. Flesh and blood hath not revealed these things unto thee:( saith Christ unto Peter vpon his confession) but my Father which is in heaven. Mat. 16.17. 
John. 6.45.  Every man that heard and learned of the Father cometh unto me saith Christ. What man knoweth the things of man save the spirit of man, which is in him? even so the things of God, knoweth no man, but the spirit of God, and he to whom the spirit will reveal them. 1. Cor. 2.11.12.  
Take farther light for the clearing of this from the book 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 never so clear, cannot see without the light of the sun: so our understanding though never so quick, cannot attain to know the Lord, unless he by his own light, reveal himself unto us in his word. And therefore it is, that the most wise Naturalists, being destitute of this light, became vain in their imaginations, 
Rom. 1.21.  and their foolish heart was darkened.   

VII. That the means 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 under heaven given among men, whereby we must be saved. To him give all the Prophets witness, that through his name, whosoever believeth in him, should receive remission of sin. Act. 10.45. In him all the Nations of the Earth are blessed. Gal. 3 8. By his only righteousness, we are justified. Rom. 5.8.  
If we look into the book of Nature, we may find some illustration for this. For as the members of the body, though divers haue but one means of life, even the soul: So Christians though divers haue but one means of salvation, even Christ. And as the members being sick and ready to die, are cured, not by their own power or virtue, but by the help of the physician, or chirurgeon: So sinful souls, being sick and ready to die, by reason of sin, are cured not by their own power or holiness, 
Mat. 1.21.  but by the help of Christ, the only physician of souls, that good Samaritan. He saveth his people from their sins. And beside him, there is no Saviour. Isa. 43.11.   

VIII. That we must haue a sense, and a sorrow for our sins, before we can be saved by Christ.  
Thus it is written. Come unto me all ye that are weary& heavy laden,& I will refresh you. Mat. 11.28. Before we can look for ease& refreshing at Christs hands, we must be sensible of the heavy burden of our sins,& be weary of it& willing& desirous to be eased of it. Come unto me ye that are weary, saith Christ.  
And this we may learn to persuade ourselves of, if we observe but the course of Nature. For if a man carry a heavy burden, too heavy for him to bear, he is not like to be eased, till being sensible of the weight thereof, he complain and call for help, to some friend or other: And no more are we, being heavy laden with the burden of sin,( as we are all by nature( like to find ease, and help, at the hands of Christ, till having a sensible feeling, of the heavy weight and burden thereof, lying vpon our souls, we come, and call unto him for help, for then, and not until then, is his promise of refreshing made. 
Mat. 11.28.   
Nature affords more similes, for the illustrating of this truth. And because it is a thing worthy to be remembered, I will produce one more, and that shall be of a sick man. If a man bee sick, and sore displeased, he is not like to find help and health, till having a feeling of his pain, he complain of his grief, and let the physician know where his pain lies,& desires his help: And no more is any man( being sick in soul, by reason of sin) like to be cured by Christ till having a feeling of his spiritual infirmity, he complain of the grief& pain thereof,& open& declare his sinful and damnable estate, and desire for help. Christ saith that he Came not to call the righteous, but sinners to repentance. Not the righteous, that is, not those who think themselves in a right good estate of themselves, by virtue of their own righteousness, 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 sins, and are sorry for them, that haue such a sense, and feeling of their own sins, and unrighteousness, as that they hunger and thirst after the righteousness of Christ, that they may be found in it. These meek ones, these humble and contrite hearts Christ came to call, to save, and not the proud ones, not those who are pure in their own eyes, 
Prou. 50. v. 12.  and yet are not washed from their sins, not those who are soul-sick of sin, and yet think themselves well. He that is sick, 
Quid miserius misero non misereante seipsum. Augusti confess. lib 1. C. 13.  and feels no pain, but thinks himself well, is in a very ill ease, saith the physician. A case, a great deal worse then his, who is sick, and sensible of his disease: And verily so is he, who is soul-sick by reason of his sin,( as we are all more or less) 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 never in the way to obtain health, either of body, or of soul, till we know and are sensible of our disease, either spiritual, or corporal, sin or sickness.   

IX. That we must consider our ways, and take notice of our sins and misery, before we can truly repent, and turn to God.  
Thus saith the book of Grace. 
revel. 2.5.  Let us search and try our ways, and turn again to the Lord. Lament. 3, 40. Remember from whence thou art fallen, and repent. Thus did David. I considered my ways( saith he,) and turned my feet unto thy Testimonies Psal. 119.54.  
And this we may learn to aclowledge by the book of Nature. Even by the sense of seeing, for that which the eye seeth not, the heart ruth not. There is no sorrow for unknown sin, and unknown danger: As long as a man doth not consider his ways, and take notice of his sinful and miserable estate, 
revel. 3.  he thinks all is well, as the Church of Laodicea did, he hath no remorse for any thing that he did. But once beholding,& thoroughly viewing his sinful ways, and danger thereby, repentance follows, as we may see in david, who having thought of his ways, turned his feet unto Gods Testimonies. And in Peter, who having remembered how he had shamefully denied his Master, went forth and wept bitterly. 
Mat 26  Thus serious consideration brings forth serious humiliation, serious conversion unto God. We see in Nature there is the same instrument of seeing, and of weeping; to show that weeping depends vpon seeing, he that sees well, 
psal 38 v. 18.  weeps well, he that sees his sins thoroughly, will be wail them hearty. I say then with the Prophet, stand in awe and sin not. Commune with your own hearts in your Chamber, and be still. Psal. 4, 4.   

X. That Confession of sins brings peace to the soul, and quietness to the Heart.  
Thus saith the holy Prophet; 
psal. 32. v. 234.5.6.  in the book of Grace. While I held my tongue, that is, not confessing my sins, my bones consumed away through my daily complaining. For thy hand was heavy vpon me day and night, and my moisture like the drought in summer. But I said I will confess my sin, and so thou forgavest the iniquity of my sin, thou diddest free me from trouble, and compass me about with songs of deliverance. v. 7. Thus confession of his sins brought ease to his conscience. And so still he that covereth his sins, shall not prosper, 
Prov 28 v 13  but he that confesseth and forsaketh them, shall haue mercy, shall haue ease in his mind.  
And this we may learn to aclowledge out of the book of Nature, even by the easing of a sick stomach. 
Quicquid Conscientiae stomachum grauat, totum vomitu purae confessionis Euomerene differas. Bern.  For as a sick stomach is eased by vomiting. So is a guilty conscience eased by confession, and not before. defer not then to take this vomit, if thou wilt haue ease and quietness of mind.   

XI. That we should not be dejected in mind, or cast away our hope, by reason of troubles of mind, 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 david knew, 
Psal. 42. v. 5.  and therefore in the troubles of his mind, he encourageth his soul, and saith. Why art thou Cast down, O my soul, and why art thou so disquieted within me? hope thou still in God.  
And verily if we look into the book of Nature, we may observe& gather somewhat to clear this matter, and that by the manner of the natural birth: for as there can bee no birth without the pains of travell going before: So neither can our new birth be wrought without godly sorrow, and anguish of spirit. The sorrows of a woman in travell are the fore-runners of a natural birth: and so the sanctified troubles of conscience are but the dolours of the New birth. And therefore in such perplexity, comfort thyself, and say with the holy Prophet. Why art thou so disquieted, O my soul, and why art thou so vexed within me? Hope thou still in the Lord. psalm. 42.5.11.43.15.   

XII. That the soul is immortal.  
Thus saith the word of Grace. 
joh. 11.25.26.  He that believeth though he were dead, yet shall he live. When the body returns to the earth, 
Ecclesi. 12. v. 7.  the spirit returneth to God that gave it. When all turn to dust both man, and beast, the spirit of man goeth upward, and the spirit of the beast goeth downward. 
Ecclesi 3. v. 21.  When the body is dead because of sin, the spirit is life for righteousness sake. Rom. 8.10.  
And this doth appear likewise by the light of Nature, even by the motions of the soul, 
Sir joh: Douis in his nosceteipsum.  and the affections thereof, as the desire of death in the better, and the fear of death in the worse sort of souls, take the form of argument here hence in his words and form, who hath many more to this purpose.  


Reason drawn from the motion of the soul.  How can shee but immortal be?  
When with the motions of wit and will,  
Shee still aspireth to eternity?  
And never rests; till she attain to it?   

Water in Conduit-pipes can rise no higher  
Then the well-head, from whence it first doth spring,  
Then since to the eternal God she doth aspire,  
She cannot be, but an eternal thing.   


Reason. from Contempt of death in the better sort of spirits.  The better souls do oft despise  
The bodies death, and do it oft desire:  
For when on ground the burdened balance lies,  
The empty part is lifted up the higher.   

But if the bodies death the soul should kill,  
Then death must needs against her nature be;  
And were it so, all souls would fly it still,  
For Nature hates and shuns her contrary.   

For all things else, which Nature makes to be,  
Their being to preserve, are chiefly taught;  
For though some things desire a change to see,  
Yet never thing did long to turn to nought.   

If then the soul were quenched quiter,  
She could not thus against her Nature run;  
Since every senseless thing by Natures light  
Doth preservation seek, destruction shun.   


Reason from the fear of death, in the wicked souls.  And as the better spirit, when she doth bear  
Ascorne of death, doth show she cannot die;  
So when the wicked soul deaths face doth fear,  
Even then she proves her own Eternity.   

For when deaths form appears, she feareth not  
An utter 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, tis true, that is affirmed by all,  
That after death, there is a pain for sin.    

XIII. That there shall be a resurrection of the body.  
This the book of Grace testifieth saying. 
Job. 19.26.27  Thy Dead shall live, Esay. 26.19. the hour cometh in which all that are in the grave, shall hear the voice of the son of Man, and shall come forth. joh. 5.25.28.29. 
Ezech. 37.5.  This corruptible must put on incorruption. 1. Cor. 15.53. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. Psal. 16. v. 10.  
With this agreeth the book of Nature we see,& know, the body cannot sink, or be drowned, as long as the head is above water. Now Christ is our head, and we are his members, our head is risen, and holds up, and is exalted far above all heauens. We shall not then beleft behind, but even this body shall be received into heaven, 
Tertul.  whether he hath carried the pledge of it, in his humanity. Be secure O flesh and blood, thou vsurpest heaven in thy head Christ.   

XIIII. The Salvation of those which truly repent, and vnfainedly beleeue the holy gospel, is sure and certain,  
This the Words of Grace witnesseth, saying, whosoever believeth in the son of God, shall not perish, but haue everlasting life. joh. 3.16. there is no condemnation to them that are in Christ Iesus, which walk not after the flesh, but after the spirit. Rom. 8.1. the gates of hell shall not prevail against them. Mat. 16.18. God willing more abundantly, to show unto the heires of promise the immutability of his counsel, confirmed it by an Oath, that we might haue a strong consolation. Heb. 16.17.18.  
This assurance, the book of Nature doth in some sort demonstrate unto vs. We see, if the head live, the body lives also, 
Pa●●. in Rom. 5.10.  for the head lives not without the body. Now Christ our head is alive, and alive for evermore. Death hath no more dominion over him. If Christ then live, we shall live, being knit, and united unto him by faith. Yea with reverence be it spoken, Christ must cease to be himself, if we be not saved, we that truly repent, and vnfainedly beleeue the gospel, neither can he be saved( in the integrity of his body the Church) without us, as the head lives not without the body.   

XV. That no man vpon the hearing of 
Mat. 25.34 Ephes 1.4. Eccles. 3.14  Gods eternal Predestination, and unchangeable decree, is to cast away the care of a good life, saying, If I be Predestinated to be saved, I shall be saved, let me live as I list; and if I be Predestinated to be damned, I shall bee damned, let me do what I can.  
This wisdom is not from above but is earthly, sensual, 
Iam. 3.15.  and devilish. The wisdom which is from above, saith, that whom God hath predestinated to salvation hereafter, them he predestinateth to be conformed to the image of his son here. As first to be called, then justified, 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 unto salvation; are elect also, 
1. Pet. 1.2.  through the sunctification of the spirit unto obedience 1. Pet. 1.2. Though glorification do necessary follow predestination, or election, 
praedestinatio non facit saltum  yet not immediately; there are means and ways from the one to the other, even the way of good works, 
Ephes. 2. v. 10.  which God hath ordained that we should walk in them. do not then neglect the way of good works, the way of a Godly conversation, because of the immutability of Gods purpose.  
learn better wisdom then that from the book 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 down, or else break thy Neck in coming down: wilt thou now leap down vpon this reason, neglecting the ordinary way? I trow not, thou wilt not trust thy body vpon these terms. And art thou so mad as to trust thy soul on such. Say farther that God hath predestinated that thou shalt live to the end of this present day, or that thou shalt die before night; wilt thou vpon this drink poison, saying why, If God hath predestinated I shall live, I shall live, though I eat poison. If to die, then I shall die, though I be never so careful. If thou beest in thy right mind, 
Esay. 38. v. 5.  thou wilt not do thus. Hezekia had assurance of the prolonging of his life, for fifteen yeeres, yet neglected not the means of preserving his life. So the predestination of God, ought not to make us careless of using the means of salvation, but knowing that God hath decreed to save by means, we should use the means to make our calling and election sure.   

XVI. That God is not the Author of sin.  
This the book of Grace witnesseth, saying. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man, to wit, unto sin. Iam. c. 1.13. God hath no pleasure in wickedness, neither shall any evil dwell with him. 
Wild cap. 15.11.12.  Psal. 5 4. the Lord loveth righteousness and hateth iniquity. Psal. 45. he hath no need of the sinful man. It is true, God is the author of every action of man, for in him we live, move, and haue our being. Act. 17. but not of the ataxy, or disorder, that is in the action, not of the pravity of it. The doing of a thing proceedeth from the Creator. 2. Sam. 24. But the evil doing of it cometh from the Creature. jer. 13.23. Hosea. 12.  
Take some light from the book of Nature for the farther manifestation of this point. In the generation of an Infant, the sun and Man do concur together, 
Sol& homo generant hominem.  yet if a Monster be generated, it is not ascribed to the sun, but to man; for therefore is the Monster bread, because through the defect of the Organ, or the evil affection of the matter, the universal agent cause is withdrawn from the accustomend Course: even so to human actions, God and man do concur, yet if any evil be in the action, it ought not to be ascribed to God, but to the evil disposition of mans will: The divell, or man that enticeth another, or a mans own self, that enticeth himself are the true causes and authors of sin.   

XVII. Not to be questioning of hidden things, or of those things which are not profitable to know.  
Thus the book of Grace: Secret things belong unto God, but things revealed to us, and our Children. Deut. 29. ult. 
Psal. 147. v. 5.  That which is far off, and exceeding deep, who can find it out? Ecclesi. 2.24. and now Gods Iudgments are like a great deep. Psal. 36.6 his wisdom is infinite. There is no searching of his understanding. Esay. 40.28. his iudgments are unsearchable, and his ways past finding out. Rom. 11.33. seek not out then the things that are too hard for thee, 
Ecclus. 3 v. 21.22.23.  neither search the things that are above thy strength, but what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes, the things that are in secret, be not curious in unnecessary matters. Ecclesi. 3.  
learn better wisdom then this, 
pus pulsator plerumq invenit, quod temerarius scrutator invenire non potest, Bern.  from the book of Nature. Thou knowest that to stare earnestly vpon the sun, 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 understand, and to attain wisdom, is not to be busy in searching but to content ourselves, with that which is revealed. Nay to press divine Mysteries too hard, is the way to become obnoxious unto errors, and slips: for as the stomach when it meeteth with meat hard, and not easy to be digested, sends up noxious vapours into the brain: even so we lighting vpon points which are to knotty for us, and not being guided by discretion, instead of doctrines broach our wild conceits. But are there any points of divine Mysteries so knotty, and difficult, which a deep scholar, a studious Divine, an illuminated spirit cannot find out? Yes, very many, as the obscurity of the Trinity and unity. The 
Luk 1.35.  personal union of the two Natures in Christ: The mystical union of Christ and his Church. The rejection 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. joh. 3.8.  
All these are unsearchable, past finding out to the full, by the most illuminated spirits that live, for they that haue abundance of revelations, 
1. Cor. 13. 1. Cor. 8.2.  as S. Paul had. They that know most, yet know but in part, yea they know nothing as they ought to know. Now they see but through a glass 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 temporal, but for the eternal, 
joh. 17.3. 1. Cor. 13.12. Ela. 40 13. Rom. 11, 34. wisdom. 9.13.  so it is written. This is life eternal to know God. Then we shall see God face to face; then we shall know even as wee are known. Let it bee our wisdom then, to see and aclowledge our want of wisdom, to comprehend these deep Mysteries of God and let us not take vpon us( be we ever so learned) to speak too freely or peremptorily, or definitively of them, 
Rom. 1.22. Tim. 6.4.  as if we had known the mind of the Lord herein, or had been his counsellors. Rather let us religiously adore these things by faith, then curiously search into them by reason farther then Gods word doth allow. Let us 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 said fideliter credit. Chrys. hom. in Cap 11. Epist. ad Rom v. 33.  in professing to be wise, we prove ourselves foolish; and sick rather then sound. For as sick stomacks long for every thing they hear of, and when they haue it, they can take no profit by it: So it is an argument of a weak mind, to be questioning of that which to know, would not bee profitable. When the mind is sick, then it is questioning. Why? How? Wherefore? But when it is sound, then it questioneth not, but believeth.   

XVIII. That we are to ascribe the praise and glory of all the good, that we think, speak, or do, to the goodness, and grace of God,& not to our own good Nature.  
This the book of Grace, 
jer. 9.23. 1. Cor. 1.31.  doth frequently put us in mind, he that glorieth, let him glory in the Lord, saith the Prophet, 
2. Cor. 3.5.  and the Apostle, we are not sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God saith the same Apostle. The Lord worketh all our works in us, 
Esa. 26.12.  saith the Prophet Esay. Therefore, Not unto us O Lord, not unto us, but unto thy name give the praise, 
Esa 26.12. Psal. 115.1.  saith the Prophet David.  
And this the book of Nature is teady to teach vs. Wee see in Nature the members of the body, not being made by their own virtue; 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 own works, but we do good works being first members,& inserted into Christ. Without him we can do nothing. 
joh. 15.5. Philip. 4. v. 13. joh. 1.13. Iams. 1.18.  Through him we are able to do all things. Without him we are dead in trespasses& sins. Ephes. 2.1. ( and what can a dead man do to his own quickening?) through him we are alive unto God. Rom. 6.11. Without him we are not born anew, and what can a man do before he is born? By him regeniti sumus, we are begotten anew. Without him we are carnal, sold under sin, in captivity to the law of sin. Through him we are made free; 
Rom. 7.14.1.23. joh. 8.36 Rom. 8.1.  free from the service and bondage of sin. Rom. 12.14.22. free from the eternal condemnation of sin. Free and forward to forsake all kind of sin, and to will, and to do that which is good. If the son do make us free, then are we free indeed. joh. 8.36. Not unto thyself then, O man, not unto thyself, or to any other Creature, give the glory; but to thy merciful Creator and redeemer the Lord Iesus, 
Rom. 11.36.  of whom, and through whom are all things, to whom be glory for ever Amen. 1. Cor. 8.6.   

XIX. That we are to raise our affections from earthly things, and to set them on things that are above.  
This Grace doth greatly exhort unto. 
Colos. 3. v. 1 2  If ye be risen with Christ, saith the Apostle, seek those things that are above, where Christ sitteth on the right hand of God. Set your affections on things that are above, not on things on earth. 
Mat. 6.19.20. joh. 6.27.  Lay not up for yourselves treasure vpon earth saith Christ &c. But lay up for yourselves treasure in heaven. Labour not for the meat that perisheth, but for that which endureth to everlasting life. S. Paul did suffer the loss of all things, and did count them but dung that he might win Christ, and be found in him. This one thing he did above all; 
Philip. 3. v. 8.9.13.14.  even press hard toward this mark; the mark of the high calling in Christ Iesus.  
Let us as many as be perfect, be so minded. And for a farther inducement hereunto, harken and consider what the book of Nature hath to this purpose.  

ovid. met.  as homini sublime dedit, Coelumque tueri  
jussit,& erectos ad cider a tollere vultus.  
Whereas all other Creatures are made to go with their bodies and eyes to the ground ward, 
Columb lib 5 c 9.  man was made to go upright, and whereas all other Creatures haue but four muscles, to turn their eyes round about, man hath a fift to lift his eyes up to heaven ward. Now what doth this intimate unto us? But that, howsoever we seek for other things, yet first of all, and above all, we should seek the kingdom of God, and the righteousness thereof, and set our principal desires, to enjoy that blessed state of Gods children in heaven. But is it so in the practise of men? Most men indeed go upright but look into their lives, and they might as well go on all four: for in their own conversations they set their whole hearts vpon the earth, as the beast doth, and their eyes vpon the things of this world; hereby they do abase themselves, and deface their bodies, and being men, make themselves as beasts. We shall see great numbers of men, that run and ride from place to place, to provide for the body but to seek the kingdom of God, where their souls should dwell after this life, in ioy for ever, they will not stir one foot. But remember thyself, O man, and consider, that God hath given thee a stature, and a countenance, aspiring upward, not groveling like a beast toward the earth, and this to the end that thou shouldst learn hereby to set thy affections on things above, and not on things on earth, And moreover he hath compassed thine eyes with brows, 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. again Consider that God hath made man with his feet to tread vpon the earth; as with his face to look to heaven. Thereby to teach us, to spurne at, and to contemn the world, in respect of heaven and heavenly 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 heaven may be obtained. This the Lord doth farther declare, and set forth unto us, by a great wonder, or sign from heaven, in the 12 of the revelation. v. 1. Where the Church is described unto us, having the sun, and the twelve stars on her head, and the moon under her feet. By the sun, and the twelve stars, is meant Christ, and the doctrine of the twelve Apostles, which is, as a diadem of beauty to her head and by the moon under her feet, is figured the mutable world. Now seeing God hath set down this order, that we should tread vpon the earth, having Christ, and his word on our heads. It is a shane to alter this order, as carnal men do, who tread Christ and his word under their feet; and put the world as a garland vpon their heads. But the Good Christian will never place that nigh his heart, nor vpon his head, which God hath placed under his feet.  
And no more, would any man do, if he did but note and observe that doctrine, which the very frame and form of his heart doth continually teach him, which is thus. Mans heart is made broad above, narrow beneath. Open at the top, close below. To signify that we should enlarge our affections towards heavenly 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 learn 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 mind of man.  
This the word of Grace doth plainly and frequently affirm and witness unto us, saying The eye cannot be satisfied with seeing, 
joh. 4.13.  nor the ear with hearing. All things haue an emptiness and extreme vanity. He that loveth silver shall not be satisfied with silver, 
C. 5.10.  nor he that loveth abundance with increase. whosoever drinketh of this water shall thirst again, saith Christ himself. 
Quo plus sunt potae plus sitiuntur aquae,  There is a defect in the water of Iacobs well, and in every other earthly thing whatsoever; as that it cannot satisfy the soul, or confer any true Contentment to the mind.  
This we may learn likewise to aclowledge, out of the book 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 circled. Now a circled 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 trinity that can replenish this triangle. And there is no other trinity that can do it, but the holy, blessed,& glorious trinity, the father, son, and holy ghost. When God the father, the most ancient of dayes, shall fill our memory; God the son, who is wisdom itself, shall fill our understanding: God the holy Ghost, who is contentation and love, 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 enjoy 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 object or Center. We know if a man had all the music,& melody in the world before him, he could not hear it with his eyes, because it is the proper object of the ear, if never so gorgeous shows, he Could not see them with his ears, because it is the proper object of the eye: So it is with the soul 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 soul, yet would they not afford unto it any perfect satisfaction, because they be not the Proper object, and Center of the soul. The proper object and Center of the soul, is the Lord himself. 
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 us O Lord for thyself, and our heart is even unquiet till it rest in thee.  
Simile nutritur simili, ex ijsdem nutrimur, ex quibus sumus. Each thing is fed, nourished and satisfied with food of like substance unto itself, as earthly things are fed with earthly and corporal food. Now the soul is spiritual, and the food that it must haue, must be of like substance unto itself, spiritual, not earthly and corporal; it is as impossible to replenish a spiritual emptiness, with a corporal substance, the mind of man with earthly treasures, as it is to fill a corporal emptiness, with a spiritual substance, as a house with virtues, or the stomach with wisdom.   

XXI. That we ought to endeavour to grow every day better and better, and to increase in Grace.  
Thus the book of Grace, Grow up in him who is the head, 
Ephes. 4. v. 15.  Christ Iesus; Grow up unto true holiness in the fear of God. 1. Cor. 7.1. increase more and more 1 Thes. 4.10. give diligence to add to your faith, virtue, and to virtue knowledge, and to knowledge, temperance, and to temperance, patience, and to patience, godliness, and to godliness, brotherly kindness, and to brotherly kindness, charity. 2. per. 1.5.6.7. Be always abounding in the works of the Lord. 1. Cor. 15. ult. 
Colos. 1.10. c. 2.2.19.   
This we may learn in some sort out of the book of Nature. In our walking, there seems to be an emulation between the feet, to be one before another: so in our living and spiritual walking, we must strive to be every day more forward in goodness, and to be better to morrow, then we are to day. After conception the Infant stirs, and grows more strong every day then other: So it is in the spiritual birth. It is thought strange to see a man of many yeares, who yet in stature, strength, and wit, went never beyond the measure of a Child; such a one is counted for a Monster: And truly no better is the careless Christian, who after so many yeares profession, grows not in grace, nor knowledge, but still remaines a child in understanding.   

XXII. That we do not live the life of Grace, unless we be active and stirring in good motions, and godly actions; desirous and diligent in seeking the sincere milk of Gods word, the food thereof; sensible of our own corruptions, and whatsoever is an enemy unto it and careful to resist it.  
Thus the book of Grace: 
Rom. 12. v. 5. Gal. 5.25.  They that be after the spirit, do mind the things of the spirit, do walk after the spirit, desire the sincere milk of the word that they may grow thereby. 1. 
Psal. 1.2.  Pet. 2.2. Delight in the law of the Lord and therein exercise themselves both day and night, are sensible of the law in their members, warring against the law of their mind. Rom. 7.23. complain of the opposition thereof, saying O wretched man that I am, who shall deliver me from the body of this death? v. 24. strive& fight against it with all their force, Gal. 5.17. Thus it is with them that live the life of Grace, by graces teaching.  
And this we may learn to aclowledge by the light of Nature. Where there is natural life, there is motion and stirring, the pulse beating more or less, life is not without some motion, but is active& ever doing: So, where there is any life of grace, there will be spiritual motions,& a laziness to spiritual exercises, as to pray, to praise God, to red his word, to hear it, to meditate and confer of it, to observe& keep it. And so spiritual life will express itself, by spiritual motions, and the life of grace, by grace in the life. If we live then in the spirit, let us walk in the spirit Gal. 5.25.  
again, life will ever seek its own preservation. The little infant so soon as he is born cries for help, and seeks after the breast. So it is with such as live the life of grace, they hunger and thirst for the food of their souls, and as new born babes desire the sincere milk of the word, that they may grow thereby; as Saint peter teacheth us, 1. Pet. 22. A lively Child desires Sometimes to suck of both his mothers breasts, and so doth the Child of God desire and thirst sometimes to suck the two breasts of his mother the Church, even the two Testaments, till he hath drawn spiritual nourishment, strength of faith, and increase of grace therehence.  
He that lives the life of Nature, doth not onely seek his own preservation, but seeks it daily, constantly, and continually, so long as he hath any being. The young infant doth almost nothing else but suck, and sleep, and then Cry for the breast again: Thus it is with them that live the life of grace; there is a daily seeking after food for the preserving of it; a daily using of the means, as prayer, reading, meditation and the like. So the holy prophet testifieth of the blessed man, saying, that in Gods law, he doth exercise himself day and night, Psal 1.2.  
He that lives the life of Nature, is sensible of whatsoever is an enemy unto it, and doth resist it, he is sensible of every disease, and malady, if his tooth, or finger do but ache, he presently feels it, and strives against it: Thus it is with such as live the life of grace, they feel their corruptions, and strive against them. They feel their unbelief opposing their faith, their dulness and deadness opposing their delight in Gods service, the sinful lusts of their flesh, warring against the spiritual motions of the spirit, the working of sin opposing the light of grace, this they are sensible off, and struggle, and strive against it. The spirit fighteth against the flesh, Gal. 5.17.   

XXIII. That we cannot live 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 born again, not of Corrurtible seed, but of incorruptible even by the word of God, which liveth and abideth for ever. 
Jam. 1.18.  again, of his own will begot he us, with the word of truth. Farther, we live by the faith of the son 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 born a new, much less live a new life without it.  
This Nature will shadow unto vs. We see, to a natural life, there must be a generation according to the flesh: it is so, in the spiritual life if thou wouldst attain to it, thou must of necessity be begot, not of mortal, but of the immortal seed of Gods word, 1 Pet 1.23. So then if thou desirest to live this life, be frequent in hearing of the word. For the dead shall hear his voice, and they that hear, shall live joh. 5.25.   

XXIIII. That we must take heed of omitting that good which we should do; as well as of committing that evil which we should not do, if we desire to save, and not to loose our souls.  
Thus the word of truth. 
Rom. 6 23. Ezech. 18. v. 4.  The wages of sin is death. The soul that sinneth, that shall die. Here is shewed that by committing of sin we take the ready course to loose our souls. And is it not so said of omitting to do good? yes. Every three that bringeth not forth good fruit, shall be hewn down, and cast into the fire, Mat. 3.10. The unprofitable seruant that did no good with his talent, was cast into utter darkness, Mat 25.30. So then, omission of good, as well as commission of evil, brings to destruction.  
Nature is ready to illustrate this unto us very plainly. We see in Nature, there are two ways of killing the body, one positive by offering violence to it, the other privatiue, by withholding the means of preservation from it. Though a man do not offer violence to his own, or to anothers body, yet, if he withhold from it the means of preservation, it is all one, both are killing ways, though not both so quick and ready. So it is with the soul, both these ways it is destroyed. He that offers violence unto his soul by committing of fin( as by stabbing it with outrageous oaths, and curfings, by poisoning it with the venomous potions of drunken Cups, by gashing it with oppression and cruelty; 
Esa 3.17.  by grieving of it in grinding the faces of the poor to enlarge his possessions, by wounding it and beating it with the heavy, grievous, and mortal blows of pride, presumption, adultery, fornication, fraud, and unjust dealing, lying and slandering, murder& quarreling, envy and malice-bearing &c. He that offers violence to his soul by committing these or the like sins) And he, that withholds from his soul the means of preservation( in being negligent in hearing the word of God, and receiving the Sacrament, could and careless in Prayer, slow and slacken in the actions of mortification, as divine meditations, temperance, soberness, fasting, watching, 
As of Ghrists death& passion.  fludying, labouring in his vocation, &c. He that thus withholds the means of salvation from his soul,) is vnmercyfull to his own soul, and takes the right way to destroy it. The life of the soul is lost by languishing, as well as by violence, by starving, as well as by stabbing& wounding. As sin offers violence to the soul, 
Mors ainae peccatum. Clemens Alex. storm l. 3.  is the death and destruction of the soul; every sin being not abandoned, Rom. 6. ult. especially presumptuous sins, Psal. 19.13: so the neglect, and specially the witting, willing, wilful and total neglect of the means of the souls salvation, 
Omne peccatum est mors ainae Naz. orat. 36.  will be the ruin& destruction thereof. So the Apostle  told the Iewes, that In putting away the word of God, they judged themselves unworthy of euerla sting life, Act. 13.46. think of this, you negative men and women, who imagine all is well with you if ye do no hurt, though you do no good No, all is not well with you( donec euacuetur superfluum& subministretur necessarium, 
nile boni facere hoc ipsum est malum facere.  Basil. Asset Cap 55.) until ye abandon 'vice. And entertain grace, until ye voided the corruption of sin, and receive the restorative, and preservative of Gods word which is able to save your souls, Act 20.32.  
If a man sick in his bed, burning of an Ague, fetching his breath with difficulty, looking ghastly, speaking idly, should say he were well, thou wouldest not beleeue him: So when thou thyself, or when thou seest another man swell with pride, burn with lust, raging with oaths, foaming with corrupt, and unclean communications, railing with slanders, stinking with drunkenness, ravening with covetousness, consuming with envy, grieved with impatience, plagued with discontent, leprous with ingratitude; if he say he is well, in Christ, and hopes to be saved, beleeue him not: All the world cannot save him. 
2. Cor. 5.17.  If any man be in Christ he is a new creature. Whom he saveth, them he sanctifieth; Whom he cureth of the sting or guilt of sin, them he cureth of the stain, or corruption of sin; where he forgives sin, there he gives grace to foregoe sin, where he pardoneth sin, there he gives strength to part with it, where he healeth, there he first purgeth with the potion of repentance. do not deceive yourselves therefore, thinking all is well, as long as the corrupt, the foul and evil humour of sin abounds in you unpurged, vnexpelled. Purge your hearts ye sinners, 
Iam. 4. v. 8.  and purify your minds ye double minded men. Purge out the old leaven, 1. Cor. 5.7. Neither think that your souls can live, be well and prosper, unless ye use duly and daily to feed them, to refresh and cherish them with the food and nourishment thereof, with good diet. In vain doth the Potion work our recovery, if our evil behaviour afterwards bring a relapse. In vain shall we purge our hearts by repentance; if after we observe not the strict diet of obedience. A good diet is necessary unto physic; observe it then. refrain from those corrupt meats whereon your souls haue formerly surfeited, the leaven of malice, the bread of deceit, Prov. 20.17. 
1. Cor. 5. v. 7.  the bread of wickedness. prov. 4.17. the bread of idleness, Prov. 31.27. fullness 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 kind of forbidden fruit. Let all sin as an ill diet be carefully avoided. And be ye mindful to receive and feed on the bread of life, and the water of life, Christ and his benefits, 
joh. 6. Edere est credere.  to receive and to feed on them by faith, according as they are offered unto us in the word, presented in the Sacraments, and having received them, be mindful to digest them by prayer, and holy meditations.  
The body cannot live, not live long and strong, without the proper food thereof, as meate, drink, &c. No more can the soul without the Proper nourishment thereof, as Christ, the Word, Sacrament, and Prayer. The body soon famisheth if it want its food: So will the soul soon pine away, if it want its sustenance and due meales. Be frequent then in hearing the word red, and preached, in receiving the Sacrament, in Prayer, in holy medirations, in good works.   

XXV. That no man is to neglect the preaching of the gospel, because God can save without it.  
Thus the word of Grace. Despise not Prophesiing, 2. Thes. 5. And thus the light of Nature likewise teacheth vs. he that is endowed but with natures dim light, will not refuse to eat because God can save him without meate: much less will he that is endowed with the light of Grace, refuse to hear the word Preached, because God is able to save without it. If he do, he tempts the Lord his God. As a man refusing to eat, because God can save him without meate, tempteth God so doth he, who following his pleasures, and refusing to hear, thinks to be saved. 
Deut. 6. v. 16.  Now it is not safe for a man to tempt God or to put him to this trial, what by his absolute power he can do, 
Mat. 4.7.  but we are to look to his actual power, or what he will do. And now by his actual power, we know, and are taught that he will save by means, and no otherwise. The natural life of the body he will save by natural means, as meate, drink, sleep, &c. and the spiritual life of the soul, he will save by spiritual means, as by the preaching of the gospel, 
1. Cor. 1.21.  so it is written, The gospel is the power of God unto salvation, Rom. 1.19. It pleaseth God by the foolishness of preaching( that is by the means of preaching which some count foolishness) to save them that beleeue. As long then, as God by his actual power, affords thee the means of salvation, do not neglect them, trusting to his absolute power. Where God affords ordinary means, there he shows he will save no otherwise. When the Children of Israell were in the wilderness where no means were, 
Exod. 16.15. joh. 6.31.  God fed them miraculously, with Manna from heaven. he gave them bread from heaven to eat: But when they were in Egypt, and afterward when they were brought to Canaan, where means were, where they might sow and reap, then Manna Ceased. God did no longer show his absolute power in feeding them miraculously with Manna from heaven, when he gave them means on earth. While thou livest then in the Church, where thou mayest partake of the ordinary means, use them, if thou wouldest be nourished in hope of eternal life. Remember that as for natural, so for spiritual life, he must eat, that will live.   

XXVI. That no man, be he ever so great and eminent for learning, for wisdom, for wealth and honour, is to neglect the hearing of Gods word, and exercising himself therein.  
Thus the word of grace, 
Iudges. 5. v. 3. Psal. 49. v. 1.2.  hear O ye kings, give ear O ye Princes. hear ye this O ye Priests, Hos. 5.10. hear ye this all ye people: Ponder it with your ears ye that dwell in the world; high and low rich and poor, one with another.  
This wisdom the book of Nature is ready to instruct us in. We see in Nature, there is no man be he ever so strong, ever so well in his health, ever so lively and lusty, ever so learned and wise, ever so rich and honourable, that will refuse to eat his meate, to take his due meales, to eat and drink. nay 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, received by faith, digested by prayer, 
joh. 6. v. 50.  and meditation, is the same to the soul, that bread is to the body. Why then should not any, that hath a living, a healthy, an understanding soul desire to eat of this bread? Why should not the high as well as the low? The rich as well as the poor? The wise as well as the ignorant and foolish? The noble as well as the ignoble? The Prince as well the peasant, every one as well as any one, attend vpon the word of God and his service, the food of the soul? Can any, the healthiest, the wealthiest, the wisest and mightiest, the best of us all, live without his due meales? And how should the wisest& most understanding soul live without his food? Is not the appetite the sharper, and greater the more healthy and strong we are in our bodies?& verily so it is in the state of the soul. whatsoever men think of their great knowledge,& learning, as that they need not hear sermons and frequent the Church, as other meaner men do. Yet this is certain. The healthier, the stronger, and better any man is in his soul, the more is his appetite to the word of God, and the more he abounds in wisedome& spiritual understanding the more he abounds in love and desire to the sincere milk 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 do know, we are apt to forget without a remembrancer,& that which we do remember, we are slow to perform, without Gods special grace and strength, and this strength we must seek in the hearing of the word, 
Quod jubet safeconduct.  for as it is a means to teach us to know the will of God, so to enable us to do it, as bread is a means to strengthen a man to do his work. In the creation, Gods fiat, or commandement, gave being to the creatures: so it is after a sort in the regeneration, his fiat, or saying, be ye holy, 
1. Pet. 15. Mat. 5. ult.  be ye perfect, be not faithless but believing, be sober, be at peace, be doers of the word. Be so and so; is a means to haue it so, 
Iam. 1.22.  to effect it so. So then whosoever thou art, despise not prophesying or preaching, but give attendance to it, if not to be informed, 
Verbum Dei vivum& vivificans.  yet to be reformed, and conformed to the will of God, hear that thou maiest observe, and do what is commanded thee.   

XXVII. That superiors, and men of great and eminent place, or grace above others, are not to despise and contemn their inferiors for their mean and low estate far beneath them.  
Thus the book of Grace. 
Mat. 18 v. 10.  See that ye despise not one of these little-ones. Why dost 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.  
learn this also from the book of Nature. The head though it be advanced above the rest of the members, yet it doth not proudly insult vpon them, but it stoopeth and boweth to help the meanest and lowest, even the foot if it be hurt or stand in need. And so again if the right hand be ready, pliant, and more serviceable then the left, it doth not despise, but bear with it, and help it,& if one leg be stronger then another, we will spare the weaker,& put the stronger to more use. What doth this teach us? 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 ever shall be as long as he hath any being here. 
{αβγδ}. ad omnia quare 1 Cor. 12.21.  The head cannot say to the foot, 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 schoolman  told Lewis the Emperour. 
Trittenham. in vita Occam.  Defend me with thy sword, and I will defend thee with my pen. again the eye is honoured with that necessary, and noble sense of seeing; and so is the ear with that worthy and needful sense of hearing, and the nose is preferred before them both in that profitable and useful sense of smelling: Thus he that taketh place before all in some things, must be content to give place, and to come behind others in something else. Let this teach thee to contemn none that are inferiors to thyself in grace, in place, in estate,& means, in any gift. Remember that he that withholds his clemency, because the subject is base, denies a remedy to his wounded foot, because it is an infenour part.   

That inferiors ought not to envy at their superiors, because of their greatness above them, but to be content with their place.  
Thus saith the Lord, frett not thyself, 
Psal. 37. v. 1.7.  neither be thou envious, grieve not at him whose way doth prosper. Lay aside all malice, and envies, and evil speakings, 1. Pet. 2.1. Let your conversation be without covetousness, and be content with such things as ye 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 learn likewise, and that from the book 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 chain of Gold about the neck, or a precious ston about the finger. No more should we envy any that be in higher place for the credit, honour, and respect which they haue above vs. It is a foul fault when we cannot haue the credit that others haue, to envy them for it: What if thou hast not so strong a faith as Abraham? Or such a gift of prayer as david? hast thou any measure of saving faith? or any gift of prayer at all? If thou hast any measure of saving 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 five. It is a great happiness to be any member of the body of Christ. Though thou beest not an eye but a foot, thou art quickened by the soul, as well as the eye,& thou shalt be saved as well as the eye. The soul seeth by the eyes, 
August. Hom. 186. De Temp. prope finem.  walketh by the feet, vitam dat omnibus, officia singulis, giveth life to all, but executeth divers functions by divers members, though the foot sees not, yet it lives as well as the eye. Officia diversa, vita communis saith St Augustine. The offices are divers 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 employment, 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 help 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 yourselves in the body. Put on as the elect of God, bowels of mercy and compassion Colos. 3.12. mourn with them that mourn, Rom. 12.5. Bee kindly affectioned one to another. v. 10.  
This wee may learn from the book 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 join together to help, and to heal it, the head will stoop, the mouth will speak, the eye will behold and look, the back will bend, the hand will stretch, and put forth itself to help what it may; all will be ready to do their best for the meanest member, that which is more feeble, less honourable, yea for the uncomely 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 unreasonable, there is such a Sympathy and Harmony, much more ought there to be amongst us Christians, who are governed not only by reason, but by the spirit of God. Our sympathy and fellow-feeling of one anothers misery and distress, should be more quick and lively, in as much as we haue a double life in us, even the life of Nature, and the life of Grace: for the more life, the greater sense, the more quick in hearing, seeing, smelling, tasting, touching. And verily he that is not touched with a fellow-feeling of his brothers, and others miseries, may suspect worthily, that he is not a lively member of Christ: 
Ephes. 4. v. 16.  for Christs body is knit and coupled together throughout every joint, whereby one ministereth to another. If then wee do not bear anothers burden, and feel one anothers misery, wee are not knit together by the sinews of love, and if not to the body, no part of the body.   

XXX That wee should endeavour with all diligence to hold unity and concord one with another.  
Thus saith the Lord, 
Ephes. 4. v. 3.  Endeavour to keep the unity of the spirit in the bond of peace: if it be possible, as much as lieth in you, live peaceably with all men, Rom. 12.18. above all things haue fervent love among yourselves. 1 Pet. 4.8.  
This wee are taught likewise by the book of Nature. In the body, the members, though divers and of divers offices, yet sweetly agree and hold together, mutually performing their duties one to another, without jarring or contending. The head though it be lifted up above the rest of the members, yet he scorns not the feet, 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 helpful& loving to his fellow-members, and willing to yield to every one that which belongs to them. Yea sometimes more then it deserves, as in walking, if one foot hit the other, so as to hurt it, or to make it ache, the foot hurt or grieved, doth not hit the other again, and return blow for blow, but is patient and holds good accord with the other for all that. By this course of nature let us learn to hold unity and concord one with another, and not to return evil for evil, but to overcome evil with good. 
Rom. 12. ult.  The incolumity of the body depends vpon the concord of the parts, in the mutual performance of their duties: so the welfare of the Church, when wee show ourselves to bee members one of another. As the sinews in the body, so is love in the Church or common-wealth, 
Colos. 3.14.  even the very bond of perfectness. If a sinew be broken, it is a hazarding of the body, a hindrance to a mans welfare, till it be knit again. Now the breach of love, 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 up again. 
Colos. 2.2.  Be ye therefore knit together in love. I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there bee no division among you, but that ye bee perfectly joined together in the same mind, 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 themselves from Christs mystical body. 
Psal 133.  Behold then how good and joyful a thing it is, for brethren to dwell together in unity, behold and labour to hold it.   

XXXI That to revenge ourselves, especially in every petty miury of words or deeds, is a sign of great weakness and corruption, not of a good spirit, or mettall.  
Thus the Word of Grace. 
Prou. 16. v. 32.  he that is slow to anger is better then the mighty, and he that ruleth his spirit then he that conquereth a city. 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 bosom of a fool saith Salomon. 
Eccles. 7. v. 9.   
This the book of Nature is ready to teach vs. In Nature we see, it is a sign of a weak stomach, not to be able to bear and concoct lighter meats: So it is an argument of a weak mind, not to digest small wrongs, as the giuing the lie,( a naughty word I confess) but yet our firmity in grace should be more, then to be moved to revenge thereby. When a man cannot endure to be touched, it is a sign that he is not sound: So when wee cannot endure a cross word, without thinking of revenge, it is a plain symptom of an unsound and corrupt mind. I say then in the words of the Apostle. dearly beloved, avenge not yourselves, but rather give place unto wrath, Rom. 12.9. Say not I will recompense evil, Prov. 20.22. Say not I will do to him as he hath done to me. Prov. 24 29. The words of revenge are forbidden, much more the works.   

XXXII That wee should avoid all busy-medling with things not belonging to us, and beyond the bounds of our calling.  
Thus the book of Grace. 
1. Thes. 4. v. 11.  Study to be quiet meddling with your own business. 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 ear with seeing, nor the foot with either of them both, but each member keeps his own office, and that it looks to: By this wee may learn not to arrogate to ourselves any thing, out of our own calling, but to contain ourselves within our own bounds and limits. If a mote should fall into the eye, were the foot a fit member to bee thrust into the eye, to pluck it out? Not so. For though the foot bee sensible of the pain, yet it leaves 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 own office, and keep himself to his own calling. There are many who choose& delight rather to be seen skilful in other mens offices, then to employ themselves in their own. This is a foul fault. If the feet should grow where the hands are, it would make the body monstrous: So when men will not contain themselves 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 govern, nor with the calling of Ministers, teaching them how to preach. If things be amiss, let private men pray for a reformation; but leave it to them whose calling it is to reform. Let the foot leave the dressing of the body to the hand.   

XXXIII. That wee should seek the common good and not our own private alone.  
Thus saith the Lord. 
Gal. 6. v. 10.  do good unto all men. Let no man seek his own but every man anothers wealth, 1 Cor. 10.24.  
Nature will teach us thus much, if wee do observe it. We see, no member is for itself alone, but for the good of the whole, and the use one of another. The eye doth direct the head, and the hand guard the eye, the nose smells for all; the tongue speaks for all, and the hand works for all. Every part seeks anothers, and not his own good alone. So should wee employ our gifts and talents, not only to our own particular good, but to the benefit of other, even to the general good of the whole Church. As the stomach receives the meat and drink at our hands, not for itself alone, but to concoct it, and prepare it, to the benefit of the rest of the body: So we receive gifts at Gods hands; but not for our own particular use altogether, but to the end that wee should impart, 
Rom. 12.  and distribute thereof to the necessity of the Saints; of the poor members of Christ. I say then in the words of the Apostle, As every man hath received the gift, even so Minister the same one to another, as good stewards of the manifold grace of God, 1 Pet 4 10. The Lord hath not only given a man a mind, by which he may haue intelligence with his maker. But also therewithal Organs, and instruments of the body, by which he may haue intelligence with men, and communicate the good motions of his mind unto others. And this is to intimate unto us: That the Lord hath made no man for himself, that he should lock up, and keep within himself all the good that God hath communicated to him: but as first he made him for his own glory, so secondarily for the use and edification of other men. If man had been created for God only, he should not haue needed a tongue, for the Lord knows the meaning of the mind without the tongue. And if he had been made for himself only, the motions of the mind had been sufficient for himself 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 give 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 soul be subject unto the authority of the higher powers. subject yourselves to every ordinance of man for the Lords sake, whether it bee unto the King as supreme, or unto Governours, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well 1 Pet. 2.13.14. Obey your prelates and submit yourselves unto them, for they watch as being to give account for your souls, Heb. 13.17.  
This wee may learn from the book 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 ecclesiastical Magistrate, are as it were Gods two hands, to rule and govern his people, according to that of the Kingly Prophet David, 
Psal. 77, ult.  Thou leddest thy people like sheep by the hands of Moses and Aaron. God himself is the general and principal leader, ( for the whole world is his) and Moses and Aaron are Gods hands, his lieutenants to rule here in earth, the one with the word, the other by the sword. Touch not the Lords anointed, and do his Prophets no harm. 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 book 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 himself free) yet paid tribute unto Caesar, yea and rather then he would not pay it, and so give 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 learn likewise from the book of Nature. In the natural body, the inferior members, as the hands and feet are content and willing to labour and to take pains for the head and stomach, though they devour & spend a great part of what they get: so should wee be content and willing to do service, and to take pains for the King and state, which are as the Head and stomach of the body politic, the Common wealth. There is a notable story in livy which fitly serveth to this purpose, and the story is this. There were very often grievous broils, between the Commons& Nobles of Rome: once amongst the rest, when the People had banded themselves, and that the Common-wealth was in danger, the Senate sent unto the people one Menenius Agrippa, a famous orator, to persuade them to quietness, and obedience, and being come, he tells them this Parable. On a time( saith he) the members of the body fell out with the stomach, and objected against it, that it devoured all, and idly and sluggishly lay in the midst of the body, whilst the rest of the body laboured fullsore, whereupon the foot refused to stir and carry the stomach, the hand refused to put meat into the mouth, the mouth to receive it, and the teeth to chew it. Now what followed? The stomach being empty, the eye began to be dim, the hand weak, the feet feeble, all the members began to faint, and the whole body to whither; so at last, they were content, yea of necessity compelled to grow friends with the stomach. And they learned that the stomach 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 again. And so by this I would haue you learn not to mutter, or to think it much what ye do for the King and state, for what they receive at your hands, they employ it to the general good of the whole kingdom, they return it like the stomach to the good of the members of the body politic.   

XXXVI That the life and welfare of our supreme head, and governor, the King, is to be tendered and preferred before our own, or any other mans.  
Thus the book 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 prefer the life and safety of their sovereign King david before ten thousand of their own lives, 2. Sam. 18.3. this our duty likewise.  
And this wee may learn from the course of Nature. All the members haue care one of another, but especially of the head and heart. If the head do ache, all the humors of the arms run to the head, and therefore the arms become small and slender because they want their proper nurture. And so if the heart be sick, or in dangers or fear, the outward heat retires inward to comfort the heart, so that the body looks outwardly pale. Yea if the head or heart be in danger, ( periculis se exponunt) the other members will hazard limb and life to defend and save them: So should wee do for our head the King, or our heart the queen: wee ought to haue special care of them. Wee are to care one for another, to pray one for another and to do good one for another, but specially for Kings and them that are in authority, wee are to prefer their lives before ten thousands of ours, as the people of Israell did. If a member, or some of the inferior members be cut off, yet the body may live and do indifferently well, but if the head be cut off, there is no hope of life, it can neveuer do well.   

XXXVII That they should behave themselves well, both in word and dead, that be superiors.  
Thus saith the Lord unto Ioshua captain of the host of Israell, 
Ioshua. 1. v. 7.  Be thou strong and very courageous that thou maiest observe to do according to all the law which Moses my servant commanded thee, turn not from it to the right hand or to the left. So again to King Salomon, And thou Salomon, serve the Lord with a perfect heart and a willing mind, 1 Chron. 28.9. So likewise to Timothy, Be thou an example of the believers 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 acheth, 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) do well and be sound in the faith, right in the understanding, renewed in the will, quick 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 lively and ready to good: But if these do amiss, it cannot be well with the members, the inferiors; if the head be deaf, and blind, and dumb, and giddy or sottish, how shall the other members hear, and see, and speak, and behave themselves well? they cannot. Woe is the body, where the head is frenzy, drunken, idle or the like. See thou be not so, who art placed as head above others: but as the head doth hear and see and taste, and smell for the good of the inferior members: So do thou in that place wherein God hath set thee, see that thy eye bee not evil, 
Mat. 6. v. 23.  but single, and then thy body shall not bee dark, but light. A good Magistrate, or Minister, or master over a perverse people, is a sound head over a surfeited body: and a good Commonalty or society or family and a bad ruler, is a healthful body and a head aching, either are occasions of ruin, both sound preservatiues.   

XXXVIII That Gouernours and Commanders should regard Souldiert, and allow them maintenance.  
Thus the book of Grace. Be content with your wages, 
Luke. 3.14.  the the labourer is worthy of his reward, 1. Tim. 5.18. the workman is worthy of his meate, Mat. 10.10. Thou shalt give him his hire( saith the Lord) neither shall the sun go down vpon it. 
Deut. 24. v. 15.   
This lesson also Nature teacheth vs. In Nature and the natural Constitution of the body, the hands are as souldiers to execute the resolution of the heart. And the heart from her virtual Conduits, sendeth blood to warm the hands: Such affinity, and alliance ought to be between the governor that ruleth,& the soldier that executeth; There must some sweet showers of Gold Come out of his Coffers to refresh them, or they wax dull, and are devoured with idleness, so that when they should defend the heart, their fingers are numbde, as that they cannot fight, because they want the use of feeling.   

XXXIX That iustice justly executed, is the life and welfare of the Common-wealth.  
Thus saith the Lord, 
Esa. 5.6.1.  keep ye iudgment and do iustice. do this, that it may go well with you, that ye may proffier, josh. 1. The King that faithfully iudgeth the poor, his throne shall be established for ever, Prov. 29.14. josiah did do iudgement and iustice, and then it was well with him, ler. 22.15.16.  
Nature will teach us to aclowledge this. For as we know the Constitution of a mans body by his pulse. If it stir not at all, then we know he is dead, if it stir violently, then we take him to be in a fever, if it keep an equal stroke, then we know he is sound and whole: In like manner we may judge 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 fever, in a bad estate; if it stir not at all, then the Common-wealth is dead. But if it haue an equal stroke, the just and ordinary 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 dove, 
Cant 6.9. joh. 10.16.  my undefiled 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 plainly 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 jew nor greek, 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 tied 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 been Baptized with one and the same baptism. The Church is one in this respect, as S. Paul in his Epistle to the Ephesians plainly declareth, Ephes. 4.4.5.   

XLI That Christ is the supreme 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 own right hand in the heavenly places; far above all principalities and powers, and might and dominion, and every name that is name, not only in this world but also in the world to come. And hath put all things under his feet, and gave him to be the head over all things to the Church; which is his body, the fullness 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 sovereignty 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 sex, 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 political, or oeconomicall, not spiritual heads: particular not universal heads. Kings& Princes are chief and supreme heads under Christ of certain particular kingdoms, and Dominions committed unto them. As our gracious King Charles is the chief& supreme Head of this kingdom and other his Dominions. But not of the whole militant Church here on earth. 
book 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 chief power in this realm of England, and other his Dominions. As for the catholic or universal Church, dispersed over the face of the whole Earth, we aclowledge 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 aclowledge for such, for the universal King; the universal Bishop. There is no man that can do the office of a head to the whole body of the Church, but he, 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 diocese;& other Bishops to theirs. But to see to the whole body of the universal Church, that is more then any mere man can do. Some in a pride may take it vpon them, as the Bishops of Rome do, but perform it they cannot. Christ is the only Head that can do this, whose eyes are in every place, 
Prou. 17.  beholding the evil and the good. And there is none else besides him, that can do it.  
This the book of Nature will go near to teach vs. It is not usual 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 joined together, Ephes. 4.16 And can such a body haue more then one head? Must it needs haue a double head? An imperial& a ministerial, as the Romists say? Why, if Christ had assigned the Pope to be his ministerial head, then his body the Church should scarce bee so faire and comely as he saith of it, having at so sometime no head, as at the death and vacancy of Popes. Sometimes three heads at once as in a schism. Sometimes monsters for her head, as Magicians, villains. But Christ hath assigned no such heads for his Church. he is and will be the Head of his Church himself, he is not absent that he should need a deputy to supply his place, but is always present with his Church, by his word and spirit. So himself saith, lo, 
Mat. 28. ult.  I am with you always to the end of the World. And again, 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 roman Church is not the catholic Church.  
catholic is a greek word, 
{αβγδ} i. e. de toto vniverso, vel quia per totum est. Aug. de unitate Eccles. cap. 2. Athanas. quest. 71.  and in English it is as much as universal, or general, that is the signification of the word catholic. Now the Church of Rome howsoever she takes vpon her the name of catholic, or universal Church; yet the truth is, she is not so, for S. Paul writ unto the Church of God at Corinth, 1. Cor. 1.2. unto the Church of Galatia, Gal. 1.2. unto the Church of the Thessalonians 1 Thes. 1.1. and to divers 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 catholic or universal 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 catholic, or vniverfall Church of Christ? And a particular Church cannot be said to be the universal, unless 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 us 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 roman Church being a part, be well said to be the catholic, or the whole universal Church.   

XLIII That wee ought to approve of theimparity of callings, and of the unequal 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 giveth five Talents, to another two, to another one talent. There are diversity of gifts, Different callings& ranks of men assigned by Christ in his Church. When he ascended up on high he gave some Apostles, some Prophets, some Evangelists, and some Pastors,& Teachers, Ephes 4.11. These were not all of equal rank. The Apostles were in dignity above the Evangelists, and the 70 Disciples; 
Beza in Act. Apost. 1.2.  and for authority both in and over the Church, as twelve. patriarchs saith Beza. We may not then condemn all superiority among men, saying that every man should be equal for calling, and that there should be no difference of persons among Christians, 
Sleidan. come. lib 5. Admon. to the par.  as the Anabaptists, and Disciplinarians would haue it.  
If we look into the book of Nature, wee may learn better wisdom then this. The Body of man, in regard of the admirable composition thereof, of many and different members, is the more beautiful and comely: And so is the Church also much more beautiful, 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 ear, what beauty, what comeliness 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 divers 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 hodge-podge parity, Martyrs and mars the Church which is {αβγδ} a body fitly joined together by every joint. 
Eph. 4. v. 16.    

XLIV. That the Church of Rome is not to be the better thought of for her outward pomp and glory: Nor the Church of England, and the rest of the reformed Churches, the worst to bee thought of for their plain and mean estate.  
Thus saith the Lord, 
joh. 7.24.  judge not according to the appearance, but judge righteous iudgement. It is said of Christ, during the time of his conversation here below, that he had no form nor comeliness, 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 he was made, Phil. 2.7. To become poor, as he did, 2. Cor. 8.9. To suffer as he did suffer, Rom. 8.17. To suffer and to bee persecuted even to death, and that by the princes of the world, the Magistrates, the very same which pretend the title of the Church, the authority, succession, and chair 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 son. judge 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.  
hear what Nature saith to this. A painted face may seem more beautiful then a natural; Counterfeit Gold may haue a gayer show then good; And a feigned friend may be more ceremonious in compliments then a true one; A strumpet may haue statelier and gayer apparel then an honest woman: So it is in the visible Church. Hypocrites may go as far in outward worship, as the best believers: as Cain in sacrificing, 
luke. 18.11.12.13.  Ahab and Iudas in outward penance, the Pharisee in outward form of praying; yea he can bee more large, and eloquent then the Publican. As Christ then said of himself, the head, so I say of the Church, his mystical body, 
luke 7.23.  Blessed is he that is not offended in her, for her mean estate.   

XLV. That the Church of England is not to be forsaken, or separated from, by reason of some supposed errors and corruptions therein.  
Thus saith the Lord, 
Heb. 10. v. 25.  Forsake not the assembling of yourselves 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 us, who haue the word purely preached; and the Sacraments rightly administered. To make it appear, In jerusalem, in our Saviour Christs time, the eleven 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 pharisees, 
Mat. 5.21. joh. 2.14.  and the Church itself was almost become a den of theeues, full of buyers, and sellers. And yet Christ did not forsake it, and bodily depart from it, as long as he lived in the form of a seruant. So again in the Church of Corinth, 
1. Cor. 11.19.  in Saint Pauls time, there were some in an heresy; others in incest, 
1. Cor. 5.1.  and other some that had not repented of their filthiness, 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 fundamental error of justification by works, 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 look into the Book of Nature, we may learn better wisdom then so. If the head do ache, the foot doth not refuse to bear it; or if the eye be blemished, the rest of the members do not disdain or contemn it, or whilst 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, do not make a man to be no man, and so to be avoided: but a corrupt man and so to bee pitied: And so all errors and corruptions in a Church, do 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 know which are annihilating and destroying errors, such as deserve separation. We must understand that errors,& corruptions in a Church, are of two sorts: Either such as concern doctrine, or such as concern 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 overturn all. The two former are weakening errors, and do 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 mean not in the fire of Purgatory) their souls may be saved. The latter are destroying errors, and in these consideration must bee had, whether a Church erreth of weakness, or of malice: if it be of weakness, 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 removed from him that called them into grace of Christ, unto another gospel or doctrine, holding a fundamental error of justification by works, Gal. 1.2.6, But if it be of malice, 
2. Tim. 3. v. 8.  or affencted ignorance, like Iannes and jambres 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 fundamental error, the 
See a little book set forth by the Separatists of the confession of their faith.  Separatists themselves being witness, or if it do, not of malice, and affencted ignorance not wilfully and obstinately( I dare say) whereby she should bee forsaken. The doctrine of our church is sound, and uncorrupt; being consonant to the word of God, as appears by the catholic doctrine of the church of England, set forth in the book of Articles, with the confirmation thereof out of Scripture.  
But for manners and conversation, though we may justify ourselves in respect of the church of Rome, 
1 joh. 1.8.  yet herein, if we say that we haue no sin, we deceive ourselves, and there is no truth in vs. What body is there so sound, but hath some excrements? What Church ever breathed in so pure an air, as that it might not justly complain of some thick and unwholesome evaporations of error and sin? But because our Church wants some beauty, hath shee lost her face? 
Cant. 1.5.  Because she is black, hath shee no comeliness at all? Because she hath some corruptions, is shee therefore a false Church? corruptions do 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 administered, which all 
Bucer. Martyr. Fagius. Calvin. Beza. Bullinger. Zanchius. Iunius. Rollocke &c.  Divines in all the reformed churches in christendom, which now are or haue been, do hold to be the infallible tokens of a true church, and are reciprocally converted with the true church. We maintain every point of the most ancient Creed, wee overthrow not the foundation by any consequence. And as yet we haue not received a bill of divorcement, so that they which separate from us, offer a great injury 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, ye err, not knowing the Scriptures. 
Luke 12. joh 5.39.  Search the Scriptures, they are they that testify of me. To the Law and to the testimony, if any speak not according to this word, it is because there is no light in them, Esa, 8.20. Our Saviour Christ himself in his controversy with the devil, decided the question by Scripture, and gave the true meaning of one scripture by another, Mat. 4.7. And this he hath left to be our sovereign judge, 
2 Tim. 3. v. 16  our Resoluer and instructor in all doubts. I haue given them thy word, saith Christ, joh. 17.14. They haue Moses and the Prophets, let them hear them, Luk. 16.29.  
I, but the Scriptures are dumb, and cannot speak, 
Ob. ( say the Romanists) And how then can they determine controversies, and resolve doubts, being not able to speak? Not able to speak? Why? the Apostle saith, 
Sol. Rom. 9.17.27.  That the Law speaketh, Rom. 3.19. That the Scripture saith, yea& crieth. Esay crieth concerning Israel, saith the Apostle, Rom. 9.  
But say that God doth not now speak unto his people, by word of mouth, by a liuly voice, as he did heretofore. Cannot he as well resolve them otherwise As by letter, by a written word? May not a man speeake, and deliver his mind to another by letter, as well as by word of mouth? I trow yes. And so God, though he speaks not now to his church by a created voice, yet by his letter he speaks to the full, for the clear manifestation of his will& pleasure, both concerning what he will haue to be believed 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 heaven unto the church militant on earth, to us his people, to instruct us concerning his will, and to resolve us in matters of doubt? Now shall we count this instruction and resolution of the Lord by his letter unsufficient? Wee give earthly kings leave to give definitive sentence, and iudgement in cases by their writing, and though wee never hear their voice, yet if we hear or red their writing, we rest satisfied concerning their meaning, neither do we call them dumb Iudges. And now shall we deny this privilege to the king of glory, to determine by writing; but wee must blasphemously account him a dumb judge? How doth their speaking judge determine all cases in christendom delated unto him at Rome, but by writing, and bulls, and breves? And yet he scorns to be counted a dumb judge, though he haue no such cause, in respect of true and infallible iudgement. And doth not the Lord scorn 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 clear iudgement thereby in matters of doubt, and necessary to be known and believed: And as he scorneth them, So one day, 
Psal. 50. v. 3.4.  Our God shall come, and shall not keep silence: There shall go consuming fire before him, and a mighty tempest shall be stirred up round about him. He shall call the heavens from above, and the earth that he may judge his people. And those his enemies which would not that he should reign over them, That is, rule and govern 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 ourselves, that is, our own judgements, our own wills and affections, our own works and worthiness; And to follow Christ, by believing 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 himself, 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 own will, Not the will of the flesh, 1. Pet. 4.2. Iam. 1.22.  
learn this in some sort from the book of Nature. Wee see every member goeth the same way with the head, whereunto it is united, and whereby it is guided: Now Christ is the spiritual head of his Church, 
1. Cor. 11.3.  the head of every man. And we profess ourselves to bee his mystical body, his members. And so we are indeed, if we follow him as our head and guide, if we take pain to frame and fashion ourselves like unto 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 united and knit unto 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 union and coniunction are shewed, is that the Members do show themselves to bee of the self same mind that the head is of. And where that is not done, it is an evident proof that the member is rotten, senseless, and voided of the life which is in the head. give diligence then that the same mind be in you which was also in Christ Iesus. Labour that ye may be answerable to him in unity of affection and will. Labour to resemble him in all your whole life: not in his Miracles, but in his morals, his virtues, and godliness of living. Whosoever will follow Christ and be his Disciple, let him deny himself and follow him. Let the members follow the direction and guidance of the head.   

That parents and all maisters of families should be careful to purge and rid their houses of all Idolaters, and other wilful and obstinate offenders.  
Thus saith the Lord, 
Ephes. 5.11.  Haue no fellowship with the unfruitful works of darkness, but rather reprove 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 fornicator, or covetous, or an Idolater, or a drunkard, or an extortioner, or a railer, 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 fear God: Not with that amity& delight as with them that excel in virtue, not if thou beest not bound by reason of cohabitation. Not to countenance him in his sin. With such a one haue no conversation, or fellowship in this manner. For what fellowship hath righteousness with unrighteousness?& what communion hath light with darkness? and what concord hath Christ with Belial? 
2. Cor. 6. v. 14.15.  or what part hath he that believeth with an infidel? The Prophet David which was a man after Gods own heart, setting down the form of his household government, 
Psal. 101. ver. 45.6.7.  saith thus, A froward heart shall depart from me, I will not know a wicked person, who so privily slandereth his neighbour, him will I cut off: him that hath a high look, and a proud heart, will not I suffer. Mine eyes shall bee vpon the faithful of the land, that they may dwell with me: he that walketh in a godly way, he shall serve me, he that worketh deceit, shall not dwell in my house, he that telleth lies shall not tarry in my sight. Thus the Prophet. And this is written for your learning that be maisters of families.  
You may learn this likewise from the book of Nature, we see how it is in the body. When Nature hath any evil, or unprofitable humours, that oppresseth the stomach, it is feigned to cast them out, for the preservation of the health of other parts: So should it be with you; if ye perceive your families to be endangered by obstinate and obdurate sinners,( as Idolaters, swearers, drunkards, fornicators, liars, 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 wisdom to vomit them out, as raw and undigested humours by timely ejection, least the whole head wax heavy, and the whole body sickly, and so the vital parts languish. A man may catch the plague of his man-servant or his maid-servant, or of some other sojourner within his gates: And now sin is as infectious as the plague, or rather more, but certainly more dangerous; in that it destroys, not only the body, but the soul also. I say then, as you pray, so let it be your practise; 
Mat. 6.  not to led yourselves into temptation; not to thrust yourselves willingly into danger. For he that loveth 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 themselves to go after their place and estate, and to use that habit or fashion that is meet for them.  
Thus it is written, 
1. Tim. 2. v. 9.  adorn yourselves in modest apparel, with shamefastness and sobriety. The Woman shall not wear that which pertaineth to the man, neither shall a man put on a womans garment, for all that do so, are abomination to the Lord, Deut. 22.5. They that be in Kings Courts, and high places, may wear soft clothing as Christ saith, that is, 
Mat. 11. v. 8.  silks and velvets, ornaments of gold, silver, and precious 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 red Gen. 24.22. Exod. 32.3. Hest. 6.9. But for persons of low estate, and mean condition, it is not for them to array themselves with broidered hair, or gold, or pearls, or costly apparel, as the Apostle saith, 1 Tim. 2.9. 1 Pet. 3.3. Every one is to abide in the same calling whereunto he is called, saith the same Apostle, 1 Cor. 7.20. that is, not only to do the duty of his proper calling: but to go and attire himself according to his place and calling.  
This also wee may learn out of the book of Nature. The Members of the Body haue their several fashions, which they keep without encroaching one vpon another. The head hath one fashion, and the foot another, and the neck another, and the back another, and so the rest of the members haue their several fashions, whereby they are distinguished one from another. The foot presumes not to put on the habit of the head, or of the neck, or of the hand, but is contented to go in leather, when it may be, there is a chain of gold about the neck, and a precious ston on the finger: Each member is contented to be appareled and decked with such ornaments and vestures as are most seemly for them: So should it be amongst us, amongst all sorts of people, in Church and Common-wealth, every one should use that fashion that belongs to his place, and is fit for him. It is not meet for the Artificer to go 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 Joan to go as my Lady; for the servant to go as the Master, or Mris, For the meaner& lower sort of people to attire themselves as the higher It is not meet for the foot to put on the habit of the head, or neck. 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 go after his degree, place, and calling, to keep himself in his own 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 judge other men.  
Thus saith the Lord. judge not. 
Mat. 7.1.  judge no man before the time, 1 Cor. 5. Who art thou that judgest another man? Iam. 4.12.  
We may learn this likewise by the order of Nature. We haue our eyes with eye-lidds to shut them, when our ears are always open; our ears fixed and our eyes movable; To show that our ears are to open, to hear the proof of every tale; and unmoved, to the end, that though they quickly hear, yet they should not bee moved to censure over hastily, Arist.   

LI That God is omniscient, and knoweth all things that wee do speak, or think.  
Thus it is written by the Holy Prophet. O Lord, 
Psal. 139. v. 1.2.3.4.  thou hast preached me, and known me, thou knowest my downe-sitting, and my vp-rising: thou understandest my thoughts long before, Thou art about my path, and about my bed, and spiest out all my ways. There is not a word in my tongue but thou o Lord, knowest it altogether.  
This wee may learn to aclowledge by the light of Nature, the ear heareth, and the eye seeth, and the soul understandeth what is done or spoken, and this they do, being so made of God: Now( to use the words of the Prophet) he that planted the ear, shall he not hear? 
Psal. 94. v. 9.10.  he that formed the eye, shall he not see? And he that teacheth man knowledge, shall not he know what is done? and how to punish what is done amiss? Yes the Lord knoweth the thoughts of men when they are but vain, his eyes are in every place, beholding the evil, and the good, Prov. 15.3. All things are open, and naked unto the eyes of him, with whom wee haue to do, Heb. 4. He seeth in secret, Mat. 6. v. 6.   

LII That the wisdom and power of God in the making and framing of the body of man, is wonderful and praise-worthy.  
Thus saith the Holy Prophet. 
Psal. 139. v. 14.  I will praise thee, for I am fearfully and wonderfully made, marvelous are thy works: and that my soul knoweth right well.  
And this we may know likewise, if we consider the workmanship of our own bodies, how Curiously we were wrought in our mothers womb, in the lowest parts of the earth, v. 13.15. The body of man rightly Considered in the Composure thereof, is no less 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 utilitate Condition. human.  A representation, or Map of the great world? The heauens are represented in the brain; The sun in the understanding; The stars in the senses set round about; The Elements in the humors; the riuers in the veins; the earth in the heart, placed in the midst as a Center; the Sea in the liver, from whence the lively springs of blood do flow. Yea God the governor of the whole world is represented in man; even in his soul, being Gods image, as God saith, G. 1.20. That is a spirit, immortal, invisible, as God is: Having three especial 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 wisdom, holinesse, righteousness, and other graces, as God hath for the manner, though not for the measure; being of witty invention, sound resolution, high and divine contemplation, swift motion, as God is; So swift as shee is able in a moment, to mount up to the heauens, to descend down to hell, and to fly to the uttermost parts of the world. So that man may be truly said to be wonderfully made, yea the abridgement of all wonders, both in heaven and earth, being an Epitome both of God, and the world, of God, in regard of his soul; of the world, in the composition of his body.  
If we go on farther to the particular parts of our bodies, we must needs aclowledge with the holy Prophet, that we are fearfully, and wonderfully made, to the praise of God. To begin with the eye: What an admirable member is the eye? Whether we consider the figure, the comeliness, the situation, the motion, or the use thereof. And the ear, 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 artificial instrument, within the passage of it, as a bell, by repercussion, to continue it to the brain: And more then this, it may pose the greatest Philosopher to consider, how the diversity of sounds at the same time reverberating, should so accurately be distinguished; as in a Consort of music, to hear and discern every instrument, and also the harmony arising from them.  
Farther, who can sufficiently express the singular wisdom of God in framing the Hand? There are two things, wherein we excel the beasts, reason and the hand, for as for seeing, hearing, smelling, &c some beasts excel us; But( beside reason, which is the principal difference) in the hand we do excel all other bodily creatures. By our reason, and our hand, we govern all the creatures vpon earth. Herein we are made more wonderful then all the rest.  
unto these if we add 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 confess, that the body of man is most wonderfully and fearfully made.  
But especially if we look into the inward parts of our bodies, and consider the situation, the figure, the use and the reason thereof, 
Consult, Platon, in Tim.  The sympathy between the brain and the heart, and the league, as it were between the stomach and the head, it cannot but ravish us with admiration of the wisdom, and power of God, such is the admirable composure thereof, 
Arist. De partib animalium. Galen de vsu partii Melanct lib. de anima.  that even learned men haue written volumes thereof Yea and confessed, that there are many secrets in mans body, which the most skilful and curious Anatomists cannot find out, but are onely known to God.  
Know thyself then O man, and( if thou hast not formerly) seriously consider of thy Miraculous body, that thou maiest admire and praise the wisdom and power of thy God. An unwise man doth not consider this,( saith David) and a fool doth not understand it, Psal. 92.6. But Lord how precious are thy thoughts unto me( saith he) how great is the sum of them, Psal. 139. that is, as if he had said, Greatly haue I profited in understanding, in comfort, in piety, by thinking on the power, the wisdom, and the providence of God, in framing and preserving 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, go and do thou like-wise.   

LIII That God only is most lovely, 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 less among the clods) that may bee compared unto 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 love thee dearly O Lord my God, saith the same Prophet, my soul thirsteth after thee, as a thirfly land. My soul longeth for thy salvation. I am sick of thy love, saith the Church, Cant. 5.8. This is our part likewise.  
And wee may gather also some help out of the book of Nature to be thus affencted. By Nature we love,& praise, and desire that which is good; at least which is good in show and appearance, if not in truth and substance, as sometimes we like of, and commend, and desire that which is faire and beautiful; 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 virtuous, And so every thing according to his proper goodness; and so it is fit we should deem of Gods creatures, according to that kind and measure of goodness which they haue: But if we love and like the creatures so well, in which there is but a small degree or measure of goodness: how much more should wee love, and magnify the Creator, which is infinitely good, the chief good, the fountain of all goodness, the Ocean, wherein the confluence& perfection of all goodness meet? For what are the beauties, the sweetness, the goodness, the glory, the pleasures, the graces &c. that appears in the creatures, 
splendour summi idius boni. pulcrum coelum pulchra terra said pulcrior qui fecitilla.  but even sparks of that infinite perfection and goodness that is in God? The most excellent creatures that are, are but as the beams of his beauty. That glory or goodness 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 itself, finite, but the glory and the good which is in God, is as he is himself, infinite, he is all glorious, all good, in him all fullness dwells, there is nothing lovely,& desirable, which is not to be found in him. If wee love life, he is life, eternal life; if wee love health, he is health; if we love beauty, he is beauty; if wee love good cheer, he is the bread of life, and water of life; if wee love good company, he is Good company; if wee love peace and quietness, he is the God of peace; if wee love a fine and a faire dwelling place, Heaven is his throne; if wee love honour and glory, he is the King of glory; if wee love riches and treasures, in him are hide all treasures; if wee desire ioy and pleasure, 
Psal. 16. ult.  in his presence is the fullness 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 do then? What should we do? 
Colos 3.2  but raise our affections from things that are on earth, and set them on things that are above? On God who only is loue-worthy, in the highest degree. having now seen 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 gracious the Lord is, it were a most injurious, and preposterous thing to pass by him who made us, and to set our love on those things which he hath made, this were to go a whoring from God, and to play the adulterer with his creatures, this is to love the gift more then the giver: this is as if a new married wife should love her wedding ring, more then her wedded husband, and should say, now I haue received 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, ye sons of men, do not delight in the creature, more then in the Creator, do not prefer the benefit before the benefactor, the gift before the giver, the shadow before the substance. Rather make you ladders of Gods Creatures, to climb up to heaven, to raise your affections after God. As thus, when ye see the honour, and glory of Princes, consider and say with yourselves, how glorious is that God who gave these their glory? whose servants these are? When ye see the wealth and riches of others; the amiable& lovely beauty of others, the wisdom of some men, the stength of others, the sweetness of some things, and the fairness of others, &c. and so the several excellencies that be in the creatures; Then consider with yourselves and think how rich, how beautiful, how wise, how strong, how sweet, how faire that God is, who made all these, so rich, so beautiful, so wise, so strong, so sweet, so faire: and so by this means bring thyself not to dote vpon the creatures, but to be in love with God above all things: to count all things but dross and dung in comparison of him. 
Philip. 3. v. 8.  This is the way, walk in it.   

LIV That wee ought to hear only such things as come from God.  
Thus the Prophet David. 
Psal. 85. v. 8. Mat. 17.5.  I will hear what God the Lord will speak. Thus God the Father by a voice from Heaven saith, This is my beloved son in whom I am well pleased, hear him. He that hath ears to hear, let him hear what the spirit saith. Revel. 2. Let him hear the word of the Lord.  
This wee may learn out of the book of Nature. The Lord hath made our ears upright toward heaven, and why? Even to the end that they should bee open to those things which are of God. But many haue their ears like unto the ears of those doggs which are closed above but open beneath; such are worldlings, who haue an ear 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 ear 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 hear and slow to speak.  
Thus it is written, Be swift to hear, and slow to speak, 
Iam. 1.19.  harken, consider, and incline thine ear, Psal. 45. But keep thy mouth as it were with a bridle, as David did, Psal. 39.2.  
This doctrine likewise we are taught by the book of Nature, for God hath given unto man two ears, and one tongue, to teach us that we should be more ready to hear, then to speak. And God hath set the ears 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 therewithal hath bound it by a bridle to the breast, by all these recommending unto us, a readiness of hearing, and a moderation of speech.   

LVI That we should join practise and profession together.  
Thus saith the Lord. 
Deut. 6. v. 3.  hear O Israell and observe to do it, that it may be well with thee. Bee doers of the word and not hearers only, deceiving yourselves, Iam. 1.  
This likewise God hath taught us, as by his word, so by the work of Nature. For as God hath given us ears, eyes and a tongue, so he hath given us hands, and placed these in the body not far asunder; to teach us that what wee hear with our ears, and profess with our mouth, wee should practise with our hands, yea God hath given us two hands to one tongue, to intimate unto us, 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 ears, 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 less unseemly.   

LVII That we can never haue a good heart, as long as wee haue a bad tongue, and led an evil life.  
Thus saith the Lord. 
Mat. 7. v. 17.18.  Every good three bringeth forth good fruit: but a corrupt three bringeth forth evil fruit. A good three cannot bring forth evil fruit; neither can a corrupt three bring forth good fruit. Every three is known 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 moveth. It cannot bee well with the heart when corrupt communication proceeds out of the mouth, or when an evil conversation is lead by vs.  
Even reason, and the light of Nature is sufficient to make this apparent. For when the leprosy breaketh out in the face, it is not an argument that the blood is foul and infected? And when the smoke bursts forth at the doors,& windows, is it not a token that the house is full of smoke within? So it is in the state of man, when filthiness breaks out into the mouth, the eye, and hand, it is an undoubted argument of superabundant corruption in the heart: O What a filthy heart hath he, who even by his breath infects such as are near to hear 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 kind of evil speaking.  
Thus it is written. Keepethy tongue from evil, 
Iam. 4.11. Iam. 5.14.  and thy lips that they speak no guile. Be fore all things swear not, neither by Heaven, neither by Earth, neither by any other oaths, but let your yea be yea, and your nay, nay, least ye fall into condemnation, see you speak not evil one of another. 
Iam. 4.11.  Put away all filthy speaking out of your mouth, Colos. 3.8.  
learn this likewise out of the book of Nature. When the palsy or Convulsion causeth the members of the body, to move against the will of him that possesseth them, as the face or mouth to writhe about, it is counted a pitiful disease, and unpleasant to look vpon: So it is when the spiritual palsy, or convulsion of sin causeth them to move against the will of him that made them, and the will of them that owe them: this is an evil disease, yea and a sore evil, such an evil as tends to the second death, howsoever many make light of it, and rejoice in it. Is it not an unpleasing sight to see a mans mouth turned awry? And the head drawn backward to the back and shoulders? Such, and much more unseemly is his grief and infirmity, who turns his mouth from glorifying of God, and edifying his neighbour, to the dishonouring of God by swearing and cursed speaking,& the slandering of his neighbour by evil speaking; such a ones mouth is turned awry, his face stands backward. Now if any swearing, lying, railing, and reviling companion will not beleeue this, I say noe more, but what Phisitians use to say to their patients in the like kind; That is, let them behold themselves in a glass, I mean the glass of Gods word. And then I doubt not, but they will quickly discern their wry mouth, and overthwart face, and I hope have the grace and strength to turn them aright.  
And verily if we go no farther then the book of Nature, we may learn 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 bellows of the voice, very near the heart, to teach us, that our speech should bee the interpreter of our hearts; and that wee should not think one thing and speak another.   

LIX That we should not open our eyes to every object.  
Thus it is written. 
Prou. 4. v. 25. Psal. 119. v. 37.  Let thine eyes look right on, and let thine eye-lidds look strait before thee. turn away thine eyes from beholding vanity, make a covenant with thine eyes, job. 31. Set the Lord always before thine eyes, Psal. 16.8. Shut them from seeing evil. Esa. 33.15.  
And this Nature teacheth vs. God in Nature hath provided a covering for the eye, which with a marvellous volubility openeth and closeth at the pleasure of man; wherein the Lord, who hath done all his works in great wisdom, hath warned us, that it is expedient sometimes that the eye be closed and not holden open to every object. 
Vt qui exteriori negligent er utitur oculo, interiori non injust Caecetur Gregor. Moral. lib. 21.  When the eye lies open to every object, there is great danger in it, for oftentimes it comes to pass, by a most just recompense, that he whone gligently useth the exterior eye, should justly be blinded in the interior. So was Sichem looking with wandering eyes after Dinah, and david looking after Bathsheba, and Achan looking after the wedge of gold, and eve looking after the forbidden fruit: All of these were ensnared for looking negligently with their eyes, and suffering them to wander. And no marvel, for if a man having his house, hardly beset with strong enemies, doth set open the windows and doors unto them to enter in, is it any great wonder, if he be surprised, and taken, and robbed of his goods, whenas he betrays himself into their hands? And such is our case. Satan the great and strong enemy of mankind, lays continual siege to the Castle of our souls, with all his forces and policies, sometimes by inward suggestions, 
ainae senestrae. August.  but most commonly by outward incursions vpon the doors and windows of our souls, the senses; and especially the eyes and ears, presenting unwarrantable objects thereunto. And now if wee set wide open these doors, and windows of our souls, the senses, and namely the eyes, how shall wee think to escape surprisal, and ensnaring by the devil? Wee cannot. eve in her innocency could not do it, much less can we do it. And therefore look to the doors and windows of thy soul, lock them, bar them, boult them fast, that the devil enter not that way. Make use of that which God in Nature hath provided, and close thine eyes: or at least turn them away from beholding vanity,& feed them with warrantable objects, as 1 God, 
tailor exposit. in tempt Christi p. 294.  2 his word, 3 the creatures, 4 thy brethren, 5 thyself. Let thine eyes delight in the ways of the Lord, Prov. 23.26.   

LX That we should bee very careful to keep, and preserve our spiritual sight, the eye of faith from any hurt or blemish.  
Thus it is written. Contend earnestly for the faith. 
Iud. c. 3.  rebuk them sharply that they may be sound in the faith, Tit. 1.13. Stand fast in the faith, 1. Cor. 16.13. keep as thine heart, so thine eye of faith, supper omnem Custodiam, with all diligence, as Solomon exhorts Prou. 4.23.  
learn this likewise from the book of Nature. If the eye be once offended with the smallest mote, we delay not to remedy it, but do implore the help of such as are nearest us to take it out. Now since by Nature we are so careful to keep the eye, by which we see the sun, how careful should we be, to conserve the eye, by which we see him, who made the sun? especially seeing if it be hurt we cannot see him therewith. 
Non solum avertit se à luke, said etiam poe natis illi fit lux: Sic& oculis cor dis perturbatus& sauciatus avertit se à justitiae lumine, nec audit eam contemplari nec valet.  For, as the eye of the body, if it be hurt and wounded, doth not onely turn away from beholding the light, but the light also which otherwise is delightful becomes dainefull to it: So the eye of the soul being hurt and troubled, turns itself away from the light of righteousness, neither dare it, neither can it behold it. As therefore we are tender of the eye of the body: so,& much more let us be tender of the eye of the soul, eschewing Carefully the evil that may hurt it; and esteeming much of the good that may preserve it. The evil that may hurt it, is either the muck of the world, or our own gross and carnal affections. For as the bodily sight is two manners of ways offended; either by exterior dust cast into it; or by interior humours stoping the optic nerves within: So the spiritual sight is also two ways offended, that is, either by Sathans casting into our eyes the dung of the world therewith to blind us; or else by our own gross and carnal affections, stoping the conduits of our sight, that we cannot see the Lord: So that if we will eschew the evil that may hurt it, we must eschew both the one and the other.  
And again if we will esteem of the good which may help and preserve our spiritual sight, then we must esteem of the light of Gods word, of having some conformity with God in holinesse. And we must give diligence that our hearts be established by attention, and consideration.  
First we must esteem of the light of Gods word. For as the eye cannot see without the light of the sun: 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 perceive the light of the sun but the Eye, by reason of a similitude which is between them: so can no man see the Lord except in some measure he bee like him in pureness and holinesse, Mat. 5.8. Heb. 12.14.  
And lastly he must haue a heart established by attention& consideration that will see the Lord; For as a tumbling and a rolling eye seeth not those things which are before it: so a wandring mind not established by consideration and divine contemplation cannot see the Lord.   

LXI. That we should abhor idleness, and every one walk in a lawful calling, endeavouring to do the best good we can with the gifts which God hath given vs.  
Thus it is written. Be not slothful in business. 
Rom 12. v. 11. Mat. 20.6.  Why stand ye all the day idle? go and labour in the Vineyard. Let every one abide in the calling wherein he is placed. At every man hath received the gift, so let him minister the same one to another. Let him occupy therewith till I come, saith Christ Luk. 19, 13.  
And as God in his word, so God in nature hath warned us hereof. God hath made no dead or idle member in the natural body, but every one actrue, and doing in his place and kind. 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 inferior members; yea and they do service as much, if not more then the inferior members, there is no member idle. The head watcheth and looketh out for the safety and welfare of the inferior members, the eat hearkens, the Tongue speaks, the Nose smells, the Hand works, the feet walk; All the members are stirring and in action one for another, and for the good of the whole. This is to reach us to employ ourselves in some lawful calling, either in the Church, Common-wealth, or family, wherein wee may do good, and not to spend our time, and the talents which God hath given us, idly, wantonly, vpon our lusts, after the evil example of the world, or yet to hid them so, as to do no good with them.  
They that haue received life, and health, and liberty, and maintenance, and knowledge, and power,& ability to do good, and do it not, such are not worthy to be called living men or women, but rather Idols or images of men or women: 
Psal. 115. v. 5.6.7.  in that they haue cares and hear not, eyes and see not, mouths and speak not, noses and smell not, hands and handle not, feet and walk not in the ways of the Lord. living bodies are moving and stirring bodies, and haue the beginning of motion in themselves, they move and stir in all their parts and faculties:& so it is with the parts and members of the mystical body of Christ, the Church. they be all living, and moving, and stirring in good motions and godly actions. 
Rom. 12.1.  Yea and they move not of constraint but of a ready mind, 1. Pet. 5.2. So then if you will harken and learn either of Grace or Nature, Bee not slothful in the business of the Lord, led not an idle and unprofitable life, making an ill use, or no use of the gifts and talents which God hath given you, but employ your selves in some lawful calling,& do good with your talents while you haue time. breasts not often drawn, will so one dry up: and so gifts not well used, will soon abate and cause the Lord to leave us, and to bereave us of his gifts and graces. But if a member be putrefied and quiter dead, we use to cut it off: And so will the Lord deal at last with all unprofitable servants, who make an ill use, or no good use of the gifts which God hath give them, He will cut, he will cast them off into utter darkness, when the profitable and faithful ones shall enter into their Masters ioy, Mat. 25.30, 21.   

LXII That the greater our zeal, pains, and travel hath been, is, or shall be in Gods cause, the greater shall be the weight 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 works. As a man soweth so shall he reap, he that soweth liberally shall reap liberally. The twelve Apostles shall haue twelve especial thrones at the day of iudgement, and whereas otherwise men shall shine, but with the brightness of the Firmament, they that turn others from their wicked ways unto righteousness, shall shine as the stars in the Firmament, Dan. 12.3.  
It is here somewhat as it is in Nature. In Nature the sleep of him that hath passed the day more easily, is sweet, but the sleep of the labouring man is sweet indeed. So also though the sleep in Abrahams bosom be sweet, even to such as haue lived a more quiet and easy life here, yet even there also, the sleep of the labourer will bee specially sweet. The greater our toil and trials haue been, the more we haue sweat and suffered here for Christ, the sweeter shall wee find that rest and repose in heaven: And this not because of our merit, but because God is merciful, So saith the Prophet, Thou Lord art merciful, for thou rewardest every man according to his work, Psal. 62.12. So then, in as much as the more grace wee show here, the more glory wee shall find hereafter, I say with the Apostle, 
1. Cor. 15. v. 5.8.  My beloved brethren, be steadfast, vnmoueable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord.   

LXIII That wee should not be disheartened from doing the duties of our calling because wee cannot work 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 me from the love of God in Christ? Shall tribulation, or distress, or perseeution, or famine, or nakedness, or peril 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 us from the love of God which is in Christ Iesus our Lord, Rom. 8.35.36.37.38. And what he there professed, he 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 learn from the course of Nature. The physician omits no point of his art, though the recovery of his Patient seem desperate. And so, though wee preach to many desperate and scoffing hearers. yet wee must not give over, but give the more diligence. The physician hath his see, whether he recover his patient or not: And so whether our hearers profit by us or no, wee shall haue our fee. Whether our preaching be the savour of life unto life, or of death unto death unto them, wee are a sweet savour unto God in them, 2 Cor 2. v. 15. Our work is with the Lord, Isa. 44 4. and the Lord of his mercy will reward it, Psal. 66. ult. Though our labour be sometime in vain with men, yet it is never in vain in the Lord, 
1. Cor. 15. ult.  wee shall not loose our labour with him, though sometime wee loose it with men. The Lord will reward every man according to his work, saith the Prophet; Not according to the fruit and success of his work, but according to his work; if the success fail, man shall not fail of his reward, for the success of our work is not ours, but Gods work. Our work is to do the will of him that sent us, to perform the duties of our callings wherein he hath placed us; but to give good success to our works, that is Gods work, not ours; When Paul hath planted, and Apollo watered, it is God that must give the increase. So then let no man bee discouraged or disheartened from a diligent and constant performing of the duties of his calling, though he see little, or no good success thereof. Let us do our work, that which belongs to us, with an honest and good heart, and let God alone with his work, the success thereof. Whatsoever the success is on earth, small or great, assuredly the reward is great in heaven, if wee perform the duty required, with a perfect heart, and a willing mind. Nay the less the success, the greater shall be the reward, so thou be patient; for now unto thy active obedience in well doing, thou addest passive, in patient suffering; and double obedience, must needs haue more then a single reward.   

LXIIII That we should not go beyond our gifts.  
Thus it is written. 
Rom. 12. v. 3.  Let no man think of himself more highly then he ought to think, but think soberly according as God hath dealt to every man the measure of faith. profess not the knowledge which thou hast not saith the wiseman, Ecclesi. 2.25. And this was observed by david, according to that saying of his, 
Psal. 131. v. 2.3. 3.  I do not exercise myself in great matters, which are too high for me, but I refrain myself. This is our part likewise.  
And this the book of Nature will teach vs. The members of the body as long as they be sound and whole, do not exceed their due proportion: if any of the limbs do swell and wax over big, it is not beautiful or comely, it is no sign of health in the body, but rather of a dropsy, or of some disease: So it is in the mystical body of Christ the Church: They that be sound members thereof think and speak soberly, according to the measure dealt unto them, and contain themselves 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 themselves. But they that be weak, and are of an unsound mind, they most commonly swell, and their tongue is too big for their mouth; 
1. Tim. 1.6.7.  they are full of vain jangling; teachers they would fain be, though they understand neither what they say, nor whereof they affirm. But if wee will show ourselves to be sound members, and of a sound mind, let us consider our proportion of gifts received, and hold ourselves there. If a man eat of wholesome meate moderately, and according to the proportion of his natural heat, it turns to good nutriment, but if he over charge his stomach,& the natural heat be not able to concoct it, it turns to putrefaction: so it is with them which greedily fearch into matters above 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 conceive, 
Pro. 25. v. 16.  overwhelmeth the understanding: it doth not better our knowledge, but decay it. As then Solomon said of hony, eat 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 themselves; wade not above thy height. Every man cannot fathom or sound that depth of predestination, yea, I think no man can sound out the true depth of it: 
2. Cor. 12. v. 2.  S. Paul who was rapt up into the third heaven, and saw a great deal more then any man now sees, 
Rom. 11.1.33.  yet could not fully see it, and find it out by his own confession, much less can any of vs. Neither hath every man a gift to understand the doctrine of Church government, and to judge of controversies: I say then again, let every one examine the measure of Gods gifts bestowed on him, and so apply himself: As in reading and studying the Scriptures, red and study such things specially which God hath enabled thee to conceive and understand. If thou meet with difficult and hard things, passing thy capacity, tyre not thyself about them, let them alone: Beleeue that to be true which is written, though thy gift will not serve thee to see the reason of it. If any mans ability and gifts will serve him to travel in the controverted points of predestination, free-will, Church-governments, &c. he may: but still let him not forget to think soberly, according to the measure dealt unto him.  
A man that goes to the brook for water, can bring no more then his Pitcher will hold: Now consider thy Pitcher, lest whilst thou goest about to understand above thy gift, thou bring to pass ( vt minimum intelligendo nihil intelligas) that thou prove thyself a very dolt.   

LXV That Parents should accommodate their Children to a fit Calling.  
Thus Adam our first Father, he placed his sons, 
Gen. 4. v 2.  cain and Abel in a lawful calling, and he fitted their callings to their inclinations, and the natural gifts of body and mind, which they had being children, making the one, a keeper of sheep, to wit Abel; and the other a tiler of the ground, even cain. This care of making choice of fit callings for their children, both in respect of inclination, and natural gifts, belongs unto all good Parents.  
This Natures light will make plain. When the members of the body are out of their proper places, what readiness is in them to do any work 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 joint in the body, there is no pleasure in it: it is no kindness, but a great wrong to children, and the society of men, to be so dislocated or put out of joint. To make thy son 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 sand 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 walk on his hands, and not on his fear, 
Sir George Paul in the life of Archbishop whitgift. p. 85.  which is never like to do well. It was a memorable fact of that famous Bishop of lincoln, Robert Grosted, who being vpon a time solicited to prefer his poor kinsman, and thereupon enquiring what condition of life he followed, and understanding that he was a Husbandman. Why then( answered he) if his plow be broken, I will repair it; or rather then fail bestow a new vpon him, whereby he may go on his course: but to dignify him, as to make him forsake his calling, and trade wherein he was brought up, I mean not to do.   

LXVI That ignorance is the cause of sin, and also of most fearful destruction.  
Thus it is written. The people haue erred in their hearts, for they haue not known my ways. 
Psal. 95.  ye err not knowing the Scriptures. My people are destroyed for lack of knowledge, Hos. 4.6. 
Mat. 22. v. 29.   
This the book of Nature will teach us to acknowledge. A body destitute of eyes cannot discern the day from the night, a friend from a foe, nor the pit from the plain: No more can a darkened mind diseerne the manifold snares of satan; 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 fearful destruction? Wherefore I say with the Apostle, Be not unwise but understand what the will of the Lord is, Ephes. 5.17. wisdom is the principal thing therefore get wisdom, 
Prou. 4 27.  and with all thy getting, get understanding. A man without understanding and knowledge of the word of God, is as a man without eyes, in continual danger to be misled: Yea he is in worse case, and in greater dauger, then he that wants his natural sight: 
Mar. 10.46.47.  for a man may want his natural sight, and yet come unto Christ, as blind Bartimeus did. But if he want the spiritual sight,( which is the knowledge of Gods truth) he cannot come unto Christ, 
joh. 14. v. 5. 1. Tim. 2.4.  he cannot know the way as Thomas the Apostle said. They that come unto him to be saved, 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 known of the Lord. The Lordshall appear in flaming fire to render vengeance unto all them that know him not, and that obey not his gospel, 2 Thes. 5.7.8.9. give diligence then to know the God of thy Father, and to sorue him with a perfect heart, and a willing mind, as holy David gives counsel, 1 Chron. 28.9.   

LXVII That wee should bee very careful that we do not witting and willingly offend against the checks of conscience, and the clear light of Gods word.  
Thus saith the Word of Truth. 
Deut. 29. v. 19 20.  If a man will turn away from the Lord his God, and go on wilfully and serve sin, blessing himself in his heart, and saying I shall haue peace, though I walk in the imagination of mine heart, to add drunkenness to thirst, The Lord will not spare him, but the anger of the Lord, and his iealousy shall smoke against that man, and all the curses that are written in the book of the Law, shall lie vpon him, and the Lord shall blot out his name from under Heaven. 
Psal 29 v. 5. Heb. 1026.27.  The Lord will not be merciful unto him that offendeth of malicious wickedness. If wee sin wilfully, after that wee haue received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of iudgement, and fiery indignation which shall devour 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 show the danger of this to be great For when the patient loathes his food, quarrels with his physician, is angry with his friends, chafes with himself, In reason you will say he is in an ill case. And such is the Condition of a froward, and malicious sinner that will harken to no good counsel, but scorn& reject it. He is in a desperate case. When the vis irascibilis which should be as a dog at the door of the soul to keep away the thief, shall wax mad and bite his master, or his friends, and even snarl at God, at his servants, and his sacred truth. What safety, what comfort can that soul haue? Surely none. When the patient rejects the means of his recovery, what hope of safety can there be?   

LXVIII That we should not venture vpon the committing of any the least sin, 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 sin, because grace doth abound? God forbid. There is mercy 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 obeied. The grace of God teacheth us, not to live in sin, but to deny all ungodliness, and worldly lusts, and to live soberly, 
Tit. 2.12.  righteously, and godly in this present world, as Saint Paul saith. Yea and to do this without delays, 
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 evil dayes come. Boast not thyself of to morrow, for thou knowest not what a day will bring forth. I made hast and prolonged not the time to keep Gods righteous iudgments saith david. And this is our part likewise.  
Nature will teach us better wisdom, then to Presume to commit the least sin, because God is is merciful, or that Christ died for sinners. For if a man should break his own head, because he hath a plaster, or surfet because he hath a physician, or take some deadly poison because he hath good Mithridate; Would any man commend his wisdom? Would not every one condemn him of gross foolishness? And now such a one is he, who wounds, or poisons his soul and conscience with sin, because of Gods mercy. For every sin is a wound to the soul,& every sinful motion is a poison to it, yea and a deadly poison, 
Rom. 6. v. 23.  For the wages of sin is death. If you be wise then, do not take the deadly poison of sin into your minds, though ever so little, in hope of the Mithridate of Christs passion to heal it. You will not willingly wound yourselves, that you may go to the chirurgeon: And noe more do you sin in your youth, that you may sue for pardon in your old age. Gods mercy, and Christs merit, is a sovereign salve for all sores, of sin, but it is effectual to those that fear him, throughout all generations, as the scripture saith, Luk. 
Luk. 2.50.  1.50.   

LXIX That wee must take special heed of recidination, or falling into the same sin again, after wee haue once repented thereof and forsaken it.  
Thus faith the Lord. If any man draw back, 
Heb. 10. v. 38.  my soul shall haue no pleasure in him. He that putteth his hand to the plough( that is to the profession and practise of Christianity) and looketh back, is not fit for the kingdom of Heaven, 
Luk. 9.62. Psal. 18.22.  saith Christ. The Lord will tread down revolters under his feet, as day 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 again entangled therein, and overcome; the latter end is worse with them then the beginning, saith Saint Peter. Be not then of them, who draw back unto perdition, but of them that beleeue to the saving of the soul, Heb. 9.39.  
learn of Nature, when thou hast fasted for thy sins, 
Eccles. 34. v. 26.  not to commit them again, not to run in the same excess of riot: if one having recovered his health, fall again into the relapse of his former disease, whether it be of an ague, or some other strong disease, he is in more danger then he was before; his recovery is a great deal the harder, and his life in danger: So it is with a man, who after repentance for some grievous sin falls into the same again, his sickness of sin is a great deal the more dangerous, and his recovery much more unlikely. The bone often broken will hardly be set. The three oft trans-planted will scarcely prosper: and no more will he that is often moved from his own steadfastness. Saint Paul saith that the latter end of such, is worse then the beginning, 2. Pet. 2.20. look therefore to your standing, and take heed least ye fall Art thou made whole? sin no more least a worse thing fall unto thee, joh. 5 14.   

LXX That we should not judge of them as Reprobates, or castaways, who having 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.  judge not. judge no man before the time. judge not the Iewes that fell, for they bide not still in unbelief, shall be grafted in: for God is able to graft them in again, 
Rom. 11. v. 23.  as the Apostle saith, Rom. 11. v. 23.  
And wee haue some show for this out of the book of Nature. A man may recover his health after a relapse into some strong disease, so many haue recovered after a relapse into an ague, or some other disease. Wee red of some that recovered after twelve yeares sickness, 
Mat 9 20. Luk. 13.11. joh. 5.5.  as the woman with the bloody issue: of other that recovered after eighteen yeares infirmity: and of other that recovered after eight and thirty yeares sickness: and some of forty yeares, Act. 4.22. Yea wee red of some that got up, after they were sick, and dead, 
Luk. 8.5 5. Luk. 7.11. joh. 11.44.  and butted, and stunk in the grave, as jairus daughter, the widows son, and Lazarus: The one newly dead, the other dead and wound up, and lying vpon the hearse, and the third, dead, butted, and stinking in the grave, and yet all recovered, got up, and well, by the help of that good, and sovereign physician Christ Iesus.  
And so may a man or woman recover their souls health, after a long& tedious sickness in sin, yea after a relapse into sin. 
2. Chron. 33.3.  Manasses recovered, and was received to mercy, after he fell to idolatry and witcheraft. So was Solomon after his falling away, witness his penning of some parts of holy Scripture, as the Proverbs, Ecclesiastes, the Song of Songs, but especially Ecclesiastes, the book of his repentance. And so again Peter after he had denied his Master Christ, of knowledge, against his own conscience, and that with cursing and banning, yet he recovered, and came to repentance afterwards, and obtained mercy, as appears by that saying of Christ unto him. I haue prayed for thee, that thy faith fail not, therefore when thou art converted, strengthen thy brethren, Luk. 22.32.  
And why should we judge of any man as a reprobate, or castaway, though he be in great fault,& do live in sin? What haue I to judge them that are without, saith St Paul? Much less may wee judge them that are within the visible Church, and live under the means of their conversion, that is, the Ministry of Gods word. Why? Is not God as well able to heal the soul, 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 he was? Yes verily, his hand is not shortened that he cannot save, 
Esa. 50.2. Esa. 59.1. Mat. 11.  as the Prophet saith, he is still able, and willing to help, and to heal us of whatsoever disease wee haue in soul or body, if wee come unto him with unfeigned repentance of sins past, with sound faith in the merits of Christ for the pardon of those sins, and with earnest and fervent prayer for the obtaining of that pardon, and for grace to part with our sin, and to amend our lives. 
joh. 6. v. 37. Mat. 9.13. 1. Tim. 1. v. 15. Mat. 18. v. 11.  He that cometh unto me( saith Christ) I will in no wise cast off. I am come into the world to call sinners to repentance, to save sinners, to save them that are lost. God sent not his son into the world to condemn the world, but that the world through him might be saved, saith Christ himself, joh. 3.17.  
judge no man then( I say with the Apostle) before the time, I mean touching his final estate, 
1. Cor. 4. v. 5.  as that such a one is a castaway. Tis true, we may and that lawfully judge of a mans present estate, as whether he be sick in body or in soul, whether he brings forth good fruit, or bad fruit, or no fruit: But to say( by reason of present barrenness) 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 desperately sick both in body and soul, 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 sins and infirmities, or the destruction of other men, a matter of our mirth, and rejoicing, but our sorrow and heaviness.  
Thus saith the Lord. 
Prou. 24. v. 17.18.  rejoice not when thine enemy falleth: and let not thine heart be glad when he stumbleth, least the Lord see it, and it displease him, and he turn away his wrath from him. The children of God never made themselves merry with the infirmities, and miseries of other men, but grieved at it, 
Psal. 119. v. 53. jer. 13. v. 17.  thus david, mine eyes gush out with water, because men keep not thy law: thus ieremy, If ye will not hear, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lords flock is carried away captive. 
Rom. 9. v 2.  So Paul, I haue great heaviness and continual 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 rejoice, but to grieve at the infirmities and calamities of men in the world.  
And this we may learn even from Natures teaching For if thou shouldst see a man grievously wounded, fetching deadly groans, and drawing his last breath, would not even Nature constrain thee to be sorry to see it, and not to make a sport and a pastime thereof? How much less shouldst thou rejoice when thou seest thy brother or thy neighbour, wounding and stabbing himself, even to the heart, by his abominable sins? As blasphemies, profaneness, drunkenness, &c. how should this wring even tears of blood from thee, rather then a laughter? We lament over the bodies of our friends, which we beleeue shall be raised to glory at the last day. How much more should we mourn and lament over the souls of men, which go down under the power of everlasting death? Well, if thou hast any grace in thee, it will constrain thee to lament for this; as Nature moves thee to mourn for the other. The Prophets, and the Apostles, who had true grace, did grieve for the sins and miseries of the people, and so did Christ himself, Luk. 19.41. joh. 11.33. Be you followers herein. When thou seest sinners in words, or behaviour to be out of the way, if thou couldst instead of a smile, afford a tear, thy tear might haply make them relent, when thy smile confirmeth them in their wickedness. For as many times the seeing of others fall hearty to their meat, brings on our stomach: so the sight of thy grief for their offences, may work also a grief in them that offend. But if notwithstanding all this, thou wilt make a pastime of sin, and rejoice in iniquity, I say no more, but that so doing, 
Ephes. 4.30.  thou dost grieve the holy spirit, and delight the unholy spirit, the divell: for if those hellish spirits can haue any delight, this is their delight, to see men sin, and to make a sport of it. And now if thou wilt be the divels Chanter, or Singing-man, if thou wilt grieve the holy spirit, to delight the hellish spirits, why then go on, he that is unjust, let him be unjust 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 prove bitter pleasures, Prov. 5.4. sorrowful laughters, and mournful mirthes, Prov. 14 13.   

LXXII That we should not faint in afflictions, but patiently endure in regard of the ioy that is set before us, and the glory which shall be revealed in us  
Thus our Saviour Christ. 
Heb. 12. v. 1. Heb. 11.25.29.  For the ioy which was set before him he endured the cross, despising the shane. So Moses, for the hope of the recompense of reward, which was in mercy promised him, he refused to be called the son of Pharoahs Daughter, and choose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, and this is written for our learning.  
And we may gather also some help to further our learning herein, out of the book of Nature. The diseased man endures cutting, searing, for a short use of a miserable life; Shall we refuse to suffer any thing for the ioy that is set before us? For the glory that shall be revealed in us? Specially considering, 
Rom. 8. v. 18.  that the sufferings of this present time are not worthy of the glory, to be revealed in us, as the Apostle saith. Not worthy to be name on that day, that this glory is spoken of. The sufferings being short and finite, and the glory infinite. Let not the love of a short miserable life procure more patience of us, then the love of an eternal, joyful, 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 cross, and despised the shane, Heb. 12.1.   

LXXIII That we should not seek to please it ching ears, that is, such as desire to hear novelties, and niceties, rather then the wholesome and saving doctrine of faith and repentance.  
Thus it is written. 
1. Tim. 4 13. 2. Tim. 2 v. 15.16.  give attendance to reading, to exhortation to doctrine. study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings, for they increase unto more ungodliness. Foolish and unlearned questions avoid, knowing that they do gender strifes, 2. Tim. 2.23. 1 Tim. 6.3.4.  
Nature will give us some help to like well of this course. when we leave good nourishing meat, and feed vpon some roote, or toy, it is a sign of queasy, and crude stomacks: so when hearers regard not to hear the wholesome doctrine of faith& repentance, but rather delight to be nibbling on a root of discipline, or ceremony, it is a sign of much weakness, and crudity, which would be purged rather then followed.  
Chrysostome, thought himself a very eloquent man, 
Hom. 38. ad populum.  writeth thus. This( saith he) subverteth the Church of God, that you desire not to hear sermons of compunction, but rather such which may delight, by an Elegant composition of words and phrases: And that we( which is wonderful ill) follow your humours, which we should pare away.   

LXXIIII That it is good for our souls 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 up from the dead, and Christ shall give thee life, and so having roused& raised up their souls from the drowsiness& deadlinesse of sin; he prescribes them a means to keep and preserve their souls waking, and in good health, and that is circumspectly walking. 
Ephes. 5. v. 15.  See that ye walk circumspectly by( saith he) not as fools, but as wise, redeeming the time.  
And this Nature shows to be a good means to keep and preserve the soul in good case and state. For as walking and stirring help to evocate, and breath out peccant humors, to the preserving of the health of the body: So spirtuall exercises, and to be walking dilgently and constionably in the duties of our profession, furthers and preserves the health of thesoule.  
Through sloth, and idleness, sound bodies haue been Corrupted. And so after saving grace received, if we be not stirring and practising; Corruption, the world, pride, uncleanness or sin or other will grow vpon vs. 
2. Tim. 1.6.  Wherefore if you desire the welfare of your souls give diligenee to stir up the gift of God that is in you, as the Apostle saith. up and be doing. Be doing, and constionably walking in the duties of our profession, and calling, both general, of Christianities, and particular, wherein ye live in the Church, commonwealth, or family. Labour in this kind is profitable both to soul, and body.   

LXXV That the authority of the Church is not above, nor yet equal with the authority of the Scripture.  
Thus saith the Holy Ghost by the mouth of the Apostle, 
1. joh. 5.  If we receive the testimony, or witness of men, the testimony of God is greater. And now the testimony of the Church is the testimony of men; and the testimony of the scripture is the testimony of God: 
1. Cor. 2.1. Psal. 12.7.  And shall not this be greater, and of greater authority? Shall mens voice and testimony be above Gods? See how the very light of Nature Cries down this.  
By the order and Course which God hath set down in Nature, we see that the voice and authority of the spouse is inferior to the voice and authority of the bridegroom. 
1. Cor. 7. v. 32.  The husband hath authority over his wife, as long as he liveth, the Apostle being witness: And if he die, leaving 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 bridegroom, or husband of his Church. And the Church, is his spouse or wife: And Christ, the husband of this spouse, is not dead, 
revel. 1. v. 18.  but alive, and alive for evermore. Indeed Christ died concerning sin once, and is departed from the Church his spouse for a while in respect of his bodily presence; But he did not die 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 uncertain Nuncupatiue will, 
joh. 5. v 39. Mat. 26. v. 28.  but a certain written will: a will with two seals, 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 bridegroom alive, 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 unto 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 usurp over the man, saith St Paul, it is unsufferable 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 own spouse) unless 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 herself, as it were a widow. 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 certain space, yet he hath not left the Church( his spouse) to administer vpon the whole stock, according as shee please in the mean time: no, not so, he made a will and testament,( as I  told you)( which is the Scripture) and he hath commanded the Church, his spouse, to execute that, and not her own will: 
1 Cor. 4.6.  
revel. 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 prefer, or to equal 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 witness 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 brief, that we cannot know Scripture to be Scripture but by the Church.  
Now see the weakness of these pretences and grounds to build vpon. We do not know the Scripture to be Scripture, but by the Church say they. No? May not a man having eyes perceive the light of the sun without the means of any other light? May not a man know day by day-light? Even so a man that is not blind in his understanding, and hath his eyes opened and anointed by the eye-salve of Gods spirit, may perceive the Suripture to bee Scripture by the very light of Scripture itself, by the divine majesty of God shining bright, and speaking to us therein.  
But let all these things be granted, that the Church is the keeper, the witness, the discerner, the interpreter and publisher, the pillar and foundation of Scripture, yet all this doth not prove that her authority is above, or equal with the Scripture. No, not in natural wisdom; for what if a woman keeps her husbands will, and proves it, and bears witness to it when time serves, is shee therefore of greater authority then her husband? And is her will before or equal with his? Hath a jewel his excellency from the keeper or from itself? Doth a witness make or manifest truth? 
joh. 4. v. 28.29. joh. 1.15. Act. 2.32. c. 10.43.  Why? the woman of Samaria, bare witness of Christ, was she therefore of more credence, and greater authority then Christ? John Baptist, and the Apostles, and all the Prophets bare witness of Christ, were they therefore of Greater authority then Christ?  
I but the Church is not only a witness, but a discerner of true Scripture; True, the Church having the spirit of Christ, can discern true Scripture from false and supposititious writings, but how? Not by her own iudgement, but by the help of Scripture, as a Gold-smith, by a touch-stone doth not make gold but try and discern Gold from other metals: So the Church having the spirit of Christ, can discern Scripture by the touch-stone of Scripture: and having the gift of prophesy. Shee can interpret Scripture, but always remembered by Scripture: shee is not a magisterial but a ministerial inrerpreter; shee cannot make Scripture, no more then a Gold-smith can make Gold, but only discern, 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 do much urge. 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 observed by his subiects, and he commands his officers to publish it, and to fasten it to a pillar or post in some public place, that all may see and know it. Now because the Kings officer proclaims and publishes the Kings pleasure, is he therefore of greater authority then the King? Or because the Proclamation is fastened to a pillar or post, and the post upholds 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 uphold it by her Ministry, as a pillar, or post upholdeth a Proclamation, or a table of laws and statutes: Now because God hath made the Church as it were a pillar to show and uphold his truth, must she therefore be the rule of truth? Or equal with the word of truth? Doth an Herald or crier that proclaims the Kings pleasure, give any authority to it? Or only manifest his pleasure? Let God be true then, 
Rom 3.4.  and every man a liar, who denies the supreme authority of the Scripture, 
Th words of the Lord are pure words; as silver tried.  and let that punishment light vpon them that add to or detract from Gods word, which belongs, and is wont to be executed vpon those that clip the Kings silver, or go about to coin 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 catholic Church, is not sufficient to prove 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 crown of glory, but how? If it be found in the way of righteousness. All kind 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 soul hateth faith the wise man. If eldership and antiquity were sufficient to commend things unto us, then all should bee well, all things should be good, sin, and error, yea and the devil himself should be good: for he is old and ancient, even as ancient as the world within a little, and so error and 'vice is not much short of truth& virtue for antiquity; 
Mat. 5.21.27. v. 33. v. 43.  ye haue heard by them of old time, saith Christ, Thou shalt not kill, Thou shalt not commit adultery. Thou shalt not forswear thyself. Thou shalt love thy Neighbour, and hate thy enemy, &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 virtue 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 human nature, even very near as old as Adam our first Parent. And as error, superstition,& 'vice is old& ancient, so also is it catholic, that is general and universal, as the word doth signify; it is as catholic and universal as truth and virtue itself; 
1. joh. 5.19. Mat. 7.  or rather more catholic and general; for the whole world lieth in wickedness, and but a few in verity and goodness. Error and 'vice are as catholic as truth and virtue, in all kind of respects in this world, they are catholic in respect of times, of places, of persons, of all ages, sex and conditions. What times? what places? what persons? what ages, sex and conditions of men haue been altogether free from errors and 'vice? the scriprute speaks of none such.  
What is the matter then, that the Romanists do so glory in the oldness and catholiquenesse of their faith and religion, received by tradition from their fathers? Why a mans faith and religion may be so old and catholic, as that it may be the worse for it, as if it be an old, and a catholic error or superstition, as theirs is, in those things wherein they differ from vs. Tis true, the saying is to bee allowed& received, Bonum quò antiquius eo melius,& quò communius eo melius, A good thing the more ancient,& the more common and general it is, the better it is: But( always remembered) it must be bonum good, if it cease to bee bonum, good, then quò antiquius,& communius, eo peius, the more ancient& the more catholic or common it is, the worse it is:& so is the Romish faith, or faction, the more ancient& catholic it is, the worse it is, because it is not vera& bona fides, a true and a sound faith. If they can prove that their religion is old and true, and not erroneous, and their Church a holy catholic Church, and not an unholy catholic strumpet, then it is well, then we will join with them: but to do this they must do more then ever they haue done hitherto, since their fall: yea and in very truth, it is more then ever they will be able truly to do 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 wind of doctrine, by the slight of men,& cunning craftiness, whereby they lie in weight to deceive, as the Apostle saith. Let not every doctrine that carries a show of antiquity, and catholiquenesse or universality presently win your love and liking, for there is antiquity and an universality of error, as well as of truth. custom without truth, 
Cyprian. Epist. 74.  is but antiquity of error, as Saint Cyprian saith. prove then antiquity by truth, rather then truth by antiquity, that is the safer course.  
I might go on farther in this work of Translation which I haue here begun: but because my desire herein is more to profit others then myself, I here contain myself, till I see the event.  
Christian Reader, by this which I haue done, thou mayst see how that many and profitable instructions may be learned by reading the small book of Nature, thyself. And now if thou wilt accept of my counsel, I would advice thee to red and study thyself, thine own body with the fashion, station, office, and use of the members thereof. And to learn things heavenly, by considering of things earthly, to learn spiritual by natural things.  
The plea of ignorance is a common plea, and goes for currant, Alas Sir, we are ignorant and not book-learned; or we want teachers, is the common and main excuse of many men and women, when they are  told of their faults.  
Well, say it be so, that thou art not book-learned, as that thou canst not red thy Bible, or the book of holy Scripture; yet thou mayst red the book of Nature, thyself: that is always at hand, and freely bestowed vpon thee without any charge: 
Abac 2.2.  that is plain and easy, as that thou mayst run and red, or at least spell what thy duty is, that is portable and easy of carriage, for thou canst go no where but thou must carry that book about thee. Look then into it sometimes, if thou canst not, or if thou hast no list or leisure to red the Scripture, as some wickedly use to say: why then look into the book of Nature, thyself, and thereby learn heavenly wisdom there is enough to make thee without excuse. 
Rom 1. v. 20.  There is a double use to bee made of every creature, the one natural, the other spiritual: Content not thyself with the natural use, without the spiritual: do as Travellers in a far country, make of every thing thou seest a good instruction, and every action a stirrup to heavenly meditation. I haue shewed thee in some measure how to red thyself, how to translate this book of Nature into the use of Grace now this do. This study may become the best and learned'st of us all, it was King Davids study, psalm 139.14.17.  
But I haue red this Lecture principally for their sake, who use to pled ignorance, and to say they are not book-learned, or that they want teachers, and so think to excuse themselves in their sins; Here I haue shewed that this pretence& excuse will not serve, because the very book of nature is sufficient to cut off this excuse: or to use 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 clearly seen being understood by the things that are made, 
Rom. 1.20.  even his eternal power and God-head so that they are without excuse. Consider then the things that are made, consider thyself, and thereby get understanding. Consider what I haue said unto thee, 
2. Tim. v. 2.7.  and the Lord give thee understanding in all things.   
FINIS.   

ERRATA.  
page. 4. line 25. red beatissimae for baptissimae, p. 9. l. 2. r. diseased f. displeased, p. 19. l. 6. deal they, p. 20. l. 20. deleowne, p. 53. r. sparkles f sparks, p. 87. l. 24. r. evacuate f. evocate, ib. l. 26. r. spitituall f. spir tuall. P. 4. 1 in marg. r. Par. in Rom. f. Par. in.& Rom. 5.10. f. Rom. 6.9. p. 22. r. Eccles. f. C.   

The heads of certain doctrines delivered in the book of Grace, and here illustrated by the book of Nature, are these,  

1 That there is a God. page.. 2.  
2 That there is a Trinity of Persons, in the unity of Divine Essence, and an unity of Essence in the Trinity of Persons. page.. 4.  
3 That our Lord Iesus Christ the son of God, is God and Man. page.. 5.  
4 That Iesus Christ the son of God is coeternal with the Father. page.. 5.  
5 That God in his Nature and Attributes is incomprehensible. page.. 6.  
6 That the knowledge of God, and of the things of God, is to be learned of God himself in his word. page.. 7.  
7 That there is but one means of salvation even Christ. page.. 7  
8 That we must haue a sense and a sorrow for our sins, before we can be saved by Christ. page.. 8.  
9 That wee must consider our ways and take notice of our sins, and misery, before we can truly repent, and turn to God. page.. 10.  
10 That confession of sins brings peace to the soul, and quietness to the heart. page.. 10.  
11 That we should not be dejected in mind, or cast away our hope by reason of troubles of mind, streights of conscience or vexation of Spirit. page.. 11.  
12 That the soul is immortal. page.. 12.  
13 That there shall be a resurrection of the body. page.. 13.  
14 That the salvation of those which truly repent, and vnfainedly beleeue the holy gospel, is sure and certain. page.. 14.  
15 That no man hearing of Gods eternal predestination, and unchangeable decree, is to cast away the care of a good life. page.. 15.  
16 That God is not the author of sin. page.. 16.  
17 That we should not be questioning of hidden things, or of those things which are not profitable to know. page.. 17.  
18 That wee are to ascribe the praise and glory of all the good wee think, speak, or do, to the goodness and praise of God, and not to our own good nature. page.. 18  
19 That we are to raise our affections from earthly things, and to set them on things that are above. page.. 19.  
20 That the things of this world are not satisfactory, or able to fill and content the mind of man. page.. 21.  
21 That we ought to endeavour to grow every day better and better and to increase in grace. page.. 23.  
22 That wee do not live the life of grace, unless wee bee active and stirring in well doing; desirous and diligent in seeking the preservation thereof, sensible of what may hurt it, and careful to resist it. page.. 24.  
23 That wee cannot live the life of grace, except wee attend vpon the word of grace, the holy scripture. page.. 26.  
24 That wee must take heed of omitting that good which wee should do, as well as of committing that evil which wee should not do, if wee desire to save, and not to loose our souls. page.. 26.  
25 That no man is to neglect the preaching of the gospel, because God can save without it. page.. 29  
26 That no man be he ever so eminent for learning, for wisdom, for wealth and honour, is to neglect the hearing of Gods word, and exercising himself therein. page.. 30.  
27 That superiors, and men of great and eminent place, or grace above others, are not to despise and contemn their inferiors, for their low and mean estate beneath them. page.. 32.  
28 That inferiors ought not to envy their superiors, because of their greatness above them, but to bee content with their place. page.. 33.  
29 That we ought to haue a sympathy, or fellow-feeling of one anothers misery, and to be ready to help and comfort one another. page.. 34.  
30 That wee should endeavour with all diligence to hold unity and concord one with another. page.. 35.  
31 That to revenge ourselves, especially in every petty injury, is a sign of great weakness, and not of a good spirit or mettall. page.. 37.  
32 That wee should avoid all busy meddling with things not belonging to us, and beyond the bounds of our calling. page.. 37  
33 That we should seek the common good, and not our own private alone. page.. 38.  
34 That wee should honour, and obey the higher powers, the Magistrates and Ministers. page.. 39.  
35 That wee should be willing to be at charge, and to take pains for the maintenance of the King and state. page.. 40.  
36 That the life and welfare of our supreme head and governor, the King, is to be tendered, and preferred before our own, or any other mans life or welfare. page.. 42.  
37 That they should behave themselves well, both in word and dead, that be superiors. page.. 42.  
38 That Governours and Commanders should regard soldiers, and give them maintenance. page.. 43.  
39 That iustice justly executed is the life and welfare of the common-wealth. page.. 44.  
40 That there is but one Church. page.. 45.  
41 That Christ is the supreme head of the Church and not the Pope. page.. 45  
42 That the roman Church is not the catholic Church. page.. 54.  
43 That wee ought to approve of the imparity of callings, and the vnquall division of Gods gifts in the Church. page.. 48.  
44. That the Church of Rome is not to be the better thought of, for her outward pomp and glory: nor the Church of England, and the rest of the reformed Churches the worst to be thought of, for their plain and mean estate. page.. 49.  
45 That the Church of England is not to be forsaken, or separated from, by reason of some supposed errors, and corruptions therein. page.. 50.  
46 That the voice of God sounding in his written word the Holy Scripture, is the speaking decider of all controversies in the Church. page.. 53.  
47 That wee ought to deny ourselves( that is our own judgements, our own wills and affections, our own works and worthiness) And to follow Christ, by believing in him as our only Saviour, and obeying him as our chief Lord. page.. 55.  
48 That Parents, and all Masters of families, should bee careful to purge and rid their houses of all Idolaters, and other wilful and obstinate sinners. page.. 56.  
49 That all both men and women, high& low, should frame themselves to go after their place and estate, and to use that habit or fashion that is meet for them. page.. 57  
50 That we should not be forward to censure or judge to other men. page.. 59.  
51 That God is omniscient, and knoweth all things that wee do speak, or think. page.. 59.  
52 That the wisdom and power of God in the making and framing of the body of man, is wonderful and praise-worthy. page.. 60.  
53 That God only is most lovely, and love worthy. page.. 62.  
54 That wee ought to hear only such things as come from God. page.. 65.  
55 That we should be swift to hear and slow to speak. page.. 65.  
56 That wee should join practise and profession together page.. 66.  
57 That wee can never haue a good heart, as long as wee haue a bad tongue, and led an evil life. page.. 66.  
58 That we should not abuse our tongues to the dishonouring of God by swearing, or to the defaming of men by slandering, or any kind of evil speaking. page.. 67.  
59 That we should not open our eyes to every object. page.. 68.  
60 That wee should be very careful to keep and preserve our spiritual sight, the eye of faith, from any hurt or blemish. page.. 69  
61 That wee should abhor idleness and every one walk in a lawful calling, endeavouring to do the best good we can, with the gifts which God hath given vs. page.. 71.  
62 That the greater our zeal, pains and travel hath been, is, or shall be in Gods cause, the greater shall bee the weight of our glory. page.. 37.  
63 That we should not be disheartened from doing the duties of our calling, because we cannot work that good which wee desire. page.. 73  
64 That we should not go beyond our gifts. page.. 75.  
65 That Parents should accommodate their children to a fit calling. page.. 77.  
66 That ignorance is the cause of sin, and also of most fearful destruction. page.. 78.  
67 That we should be very careful that we do not witting, and willingly offend against the checks of conscience, and the clear light of Gods word. page.. 79.  
68 That we should not venture vpon the committing of any the least sin, vpon presumption of Gods mercy, or in hope of future repentance. page.. 86.  
69 That wee must take special heed of recidivation, or falling into the same sin again, after wee haue once repented thereof, and forsaken it. page.. 81  
70 That wee should not judge of them as reprobates or cast-awaies, who having professed Christ& his religion, afterwards fall there-from in time of persecution, or some strong temptation. page.. 82  
71 That wee should not make the sins and infirmities, or the miseries of other men, a matter of our mirth and rejoicing, but of our sorrow and heaviness. page.. 84  
72 That we should not faint in afflictions, but patiently endure, in regard of the ioy that is set before us, and the glory that shall be revealed in vs. page.. 85,  
73 That we should not seek to please itching ears, that is, such as desire to hear novelties, rather then the wholesome doctrine of faith and repentance. page.. 86.  
74 That it is good for our souls health to be walking diligently in the duties of our profession. page.. 87.  
75 That the authority of the Church is not above, nor yet equal with the authority of the scripture. page.. 88.  
76 That the plea of the Papists, in saying, their Religion is the old Religion, and their Church is the catholic Church, is not sufficient to prove their Church and Religion to be true.   
FINIS.