any other thing of price and valew beeing exposed and layde forth in open publicke place doe prouoke and entise others to lie in waite and to steale them from vs but being laide vp at home in some secret place they are then safe and free from all danger so is it with the riches and the treasures of our good deeds if we alwayes carry them about with vs either in our memorie or in the tip of our tongues to make sale as it were of them we prouoke God wee arme our enemy and entise him to steale them away from vs whereas if he only knows of them from whom nothing is hid though it be neuer so secret they are safe from all perill and daunger Mat. 13 The seede that fell in good ground and did take deepe roote in the earth was not only safe but brought forth fruit also but the seede that fell by the high-waie side the fowles of the ayre came and deuoured it whereof a manifest proofe is to bee seene in the Pharisee Lu. 18.11 who for sowing his seede by the high-waie side in boasting and telling euery where of his good deeds the fowles of the ayre that is the diuell and his angells came and eate vp his seede that he had neuer any crop of it Wherefore if wee doe any good deedes let vs not proclaime them as it were in an open market nor yet glorie in them Num. 23.4 If thou hast builded altars vnto God doe not boast of them as Balaam did Numb 23. Iud. 15.16 If thou hast slaine 1000. Philistines yet do not boast of it as Sampson did Iudg. 15. If thou fast and pay thy tithes truly as few doe yet doe not bragge nor boast of it as the Pharisies did Luk 18. Luk. 18.11 If we thinke to meet God with an hundred of our good deeds hee will come against vs with a thousand of our euill deeds and ouercome vs. And yet notwithstanding I doe not deny but that there is also sometimes a necessarie vse of manifesting our good deeds vnto the world for the good example and profit of others For if wee were altogether to hide them why then doth our Sauiour Christ bid vs to let our light to shine before men that they may see our good works and glorifie our Father which is in heauen Mat. 5. Aug. in ep Ioh. tr 8 Wherupon saith S. Austen Si times spectatores non habeb is imitatores if thou fearest to haue any man to see thee when thou doest well thou shalt not haue any man to imitate thee whē thou doest well And therefore do not feare when thou art about any good worke least any man should see thee but rather feare to do it for this end only that another may see thee Si abscondis ab oculis hominū abscondis ab imitatione hominū Aug. ibid. and commend thee for it For necessary it is for thee to be seene for the imitation of others but thou must not do it for this end only for the praise commendation of others according as Christ sayth Matth. 6 Take heed that you giue not your alms to be seene of men or else shall you haue no rewarde of your Father which is in heauen Math. 6. But the next point which is Christs humilitie in not seeking for the vaine applause and commendation of the world will giue vs more occasion to speake of this matter which hee did to commend the like affection vnto vs not to doe anie thing for vaine glory nor for a popular applause and commendation of the world because it is not vertue sayth Saint Austen Non virtus sed causa virtutis mercedem habet August but the cause of vertue that is rewarded Our Sauiour Christ woulde haue vs when wee giue our almes or doe anie other good deede Mat. 6.3 not to let the left hand knowe what the right hand dooth August de Temp. ser 59 that is according to Saint Austens interpretation not to suffer the vaine glorie of the world to corrupt that which the loue of God doth or at the least ought to do Aug. lib. 2. de serm dei in monte the left hand signifying a sinister affection of the praise of men the right hand signifying a right affection of the loue of God So that if the desire of praise and of worldly glory doth insinuate and wind it self into our good deedes the left hand is priuie to that which the right hand doth but if wee doe them with an honest minde and a good intention then the right hand dealeth wisely in doing all it selfe not suffering the left hand to know what the right hand doth For if any shall thinke that this can be performed literally what monstrous conceits would insue hereof Suppose that the right hand bee hurt or maymed ought not therefore a man to giue an almes with his left hand Or suppose a man out of his charity would redeeme a Captiue how can he either vntie his purse or open his chest if the left hand dooth not ioine it selfe vnto the right hand Therefore the meaning of Christ is that in doing our good deeds we should do them with a right affection of fulfilling the will of God and not with a sinister respect of seeking the vanity and glory of the world Wee reade of the Prophet Elisha that when he wrought a miracle 2. King 4 4 to do a worke of charity in helping a poore Widowe whose husband being dead the Creditors came very roughly vpon hir for his debts that hee willed her to borrowe emptie vessells of all hir neighbours and to goe home and shut the dore vppon her selfe and her sonnes and to fill the vesselles with that oyle which shee drewe out of her pitcher signifying hereby as Saint Austen sayes that euery man when he giues an alms or doth any good deedes August ibid. hee should doe them the dore being shut that is not to bee praysed of men but to finde grace and fauour with God For hee that dooth good deeds for the praise of men hee doth them the dore being open but he that doth them for the loue of the glory of God though hee doth it openly yet he doth it the dore being shut because therein hee dooth not seeke that which is seene viz. the praise of men but that which is not seene viz. the praise and glory of God To disswade vs from this fond desire and loue of the praise of men there can be no better motiue then to consider 1. How vaine 2. How vncertaine 3. How vnprofitable 4. How dangerous it is vnto vs. First it is a most vaine and friuolous thing because it is to no purpose to be solicitous and carefull of an other mans iudgement whose prayse doth not altogether commend vs and whose dispraise doth not altogether cōdemne vs. If wee were to appeare before the iudgement seate of men to receiue a reward according to
GOD as beeing eternall and nothing greater then it as beeing omnipotent Aug. lib. 1. contra Man cap. 2. lib. 83. quaest Quaest 28 as Saint AVSTEN sayes hence it followeth necessarily that there can be no cause eyâ—her of it or before it but this is as it were the cause of all causes and the first moouer of euery thing Voluntas Dei est causa causarum extra vel vltra illam ratio non qua renda immò vltrà nihil est The truth wherof will more cleerely appeare vnto our senses by a particular view and consideration of the workes of God of all which you shall finde no cause to bee aboue or before the will of God but contrariwise this to be both the prime and principall cause of all Quare hos eligat in gloriam illos reprobauit noÌ„ habet rationem nisi diuinam voluntatem Thom. sum par 2. q. 23. To begin with one of the greatest of Gods vvorkes vvhich is his eternall decree of predestination what is the cause that God doth elect choose som in making them vessels of mercy to manifest his goodnes bounty in theÌ„ contrarily that he doth reiect refuse others Rom. 9.22 in making them vessells of wrath to shew his iustice and his power in them Diuersitas seruandorum a damnandis prouenit a principali intentione primi agentis Thom. ibid. but onely the will and pleasure of God as the first immediate cause of it whereof if there be any other causes they are all in relation vnto it and haue a certaine kinde of dependency vpon it as vpon the first and principall cause of all Let the case be if you please of Peter and Iudas I demaund what the cause was that God had mercie vpon Peter in sauing him and not vpon Iudas in damning him will you say because Peter repented and Iudas despayred It is true indeede this was a secondarie and a mediate cause but I demaund then againe why did Peter repent and Iudas despaire but because it pleased God to giue repentance to the one and woulde not giue it vnto the other in regarde hee had in his eternall decree elected the one and reiected the other For if God would haue giuen repentance and faith to Iudas as well as he did to Peter Iudas had been saued as well as Peter and therefore the will of God was the first maine cause of the saluatioÌ„ of the one reprobatioÌ„ of the other according to the conclusioÌ„ which the Apostle maketh Rom. 9.18 Rom. 9.18 God will haue mercie on whom hee will haue mercie and whom he will he hardneth Come to an other case of Gods gifts and of his blessings as well spiritual as temporal which as we all know he bestoweth diuersly giuing to diuers men diuers gifts to some more to some lesse wee shall finde that the chiefe and principall cause hereof is ascribed vnto his will 1. Cor. 12.7 To one is giuen sayth the Apostle the word of faith to an other the word of wisdome to an other the gift of healing to an other the operatioÌ„ of great workes to an other prophesie to an other the diuersitie of tongues c. All which are giuen by one and the selfe-same spirit distributing to euery one seuerally euen as he will 1. Cor. 12.7 This is the cause why God dooth reueale his mysteries to babes and children and doth hide them from the wise and prudent because it is the will and pleasure of God as CHRIST sayth Mat 11.27 I giue thee thankes O Father maker of heauen and earth because thou hast hid these things from the wise and men of vnder standing and hast opened them vnto babes it is so O Father because thy good will and pleasure was such Mat. 11.27 Insomuch that in the parable of the housholder Mat. 20 who hired Labourers into his Vineyard when hee came at Euen to pay them their wages and found one murmuring because he gaue as much to them that came at the last houre as to them that came at the first he giueth no other reason hereof but his wil Volo huic nouissimo dare sicut tibi I wil giue to this last as much as to thee making his will a sufficient a iust cause of his deede Of whose will there is that iustice that GOD is not sayde to will a thing to bee done because it is good but rather to make it good because GOD will haue it to bee done like as wee see in the creation where it is first sayde that GOD created all things and then afterwardes it is sayd that hee sawe that they were all good to shewe that euerie thing is therefore good because it is created not therefore created because it is good The which doth most notably cleare Gods will from the least stayn or spot of iniustice because that albeit his will be the first and chiefe cause of euery thing dooing euery thing because hee will do it yet notwithstanding it is not like to the will of Tyrants whose will is commonlie without reason or rather against all right and reason as the Poet sayth but it is most iust and holy too as the Prophet DAVID sayth Psalm Psal 145 145. The Lord is righteous in all his wayes and holy in all his works Wherupon that thrice learned ZANCHIVS maketh a difference and a distinction betweene the cause of Gods will and the reason of his will Zanch. de natura dei lib. 3 cap. 4. that although there bee no superiour cause of Gods will yet notwithstanding there is a iust reason and a most right end and purpose in it because that cannot bee without reason which is done vvith great wisdome Psal 104 Psal 104 in regarde whereof it is not simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of God Ephes 1.11 Eph. 1.11 Insomuch that it may as truly be say de to be good in God Deus bonus est in beneficio certorum iustus est in supplicio caeterorum Et bonus in omnib quoniam bonum est cum debitum redditur et iustus in omnib â—aoniam iustum est cum debitum sine cuiusquaÌ„ fraude donatur Aug. de Bono perseu to reiect and to cast away Iudas for the declaration of his iustice and power as to elect saue Peter for the manifestation of his loue mercy both of them concurring alike to the manifestation of his glory which is the chiefest good and the last end of all things Prou. 16.4 The brightnesse and sun shine as it were of which truth doth after a maruellous manner dispell and scatter that thick fogge and impure mist of the Pelagian heresie fancying and dreaming of certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry
THE CLEANSING of the Leper DISCOVRSED AND OPENED FIRST in certaine Lectures within the Cathedrall Church of Saint Paul in London vpon occasion of that great visitation of the Plague in the yeare of our Lord 1603. And now thought meet to be published for our present instruction and comfort as being fitted both to this time of pestilence and of famine amongst vs. Beholde thou art now made whole sinne no more least a worse thing come vnto thee Ioh. 5. By HENRY MORLEY Bachelour of Diuinitie Imprinted at London by H. L. for Clement Knight and are to be sould at the signe of the holy Lambe in Paules Churchyarde 1609. TO THE MOST Reuerend Father in GOD RICHARD the Lord Archbishop of Canterburie his Grace Primate and Metropolitane of all England one of his Maiesties most Honorable priuie Councell and Chancelor of the Vniuersitie of Oxford RIght Honorable and my gratious good Lord the common Apologie that is made for the publishing of bookes viz. the intreatie importunitie of friēds with a complaint notwithstanding of the excessiue number thereof already I take to bemuch like that formal speech vsed by guests at great feasts who will seeme to finde fault with the excesse of cheere and superfluitie of dishes yet taste and eate of euerie one that is before them The best Apologie I suppose my self and others can make herein for so many Criticks haue we in these daies that nothing can well passe without an Apologie is the necessitie or rather iniquitie of this age wherein the manifold opposition to Trueth and the most shamefull dishonour to Pietie the one by Papists and Schismatickes the other by Atheists and Libertines do seeme to call as Moses somtimes did to the tribe of Leui to put euerie man his sword by his side that hath skill to handle it and to consecrate his hands vnto God in the zeale and defence of them In performance of which dutie if there bee any thing in this simple Work worthy of regard I humbly cōsecrate the same next vnto God to the honour of your Grace to whome it doth most iustly belong both in regard of my bounden duetie as your seruant and of your Graces sundry fauours and benefittes towardes mee To which please it you to adde your honourable patronage of this small Treatise against the calumnies of such Aduersaries as it hath to incounter with I shall thinke my selfe yet more deepely ingaged in any possible seruice to your good Lordshippe Thus crauing your Honorable acceptance of my poore endeauors I humbly take my leaue with hartie and earnest prayer to God for your Graces health and happinesse to the prosperous and good estate of this our Church long to continue Your Graces humble Chaplaine and Seruant HENRIE MORLEY The Matters contayned in this Booke 1 THe combining of Christs preaching and his working of miracles together with the reasons thereof pag. 1 2 The particular miracle of the healing of the Leper and the seuerall points obserued in it pag. 5. 3 A description of the nature and qualitie of the Leprosie and of the contagion and difficulty of the curing thereof pag. 6 4 The Lepers faith in comming vnto Christ in making a petition to be healed of him commēding faith without diffidence in prayer pag. 8 5 The Lepers humility reuerence vnto Christ in worshipping him and falling downe before him commending humilitie and reuerence in prayer pag. 11 6 The honor that the Leper giueth vnto Christ stiling him with the name of a Lord acknowledging him to be Lord God Almightie the soueraine Lord of heauen and earth pag. 17 7 The forme of the Lepers petition in saying Si vis potes if thou wilt thou canst make me cleane cleared from imputation of distrust and diffidence of Christs goodnes towards him pag. 24 8 The matter of the Lepers petition in praying for the health of his body shewing the lawfulnesse of praying for temporall things and how farre and in what sort wee ought to pray for them pag. 26 9 The ground of the Lepers petition which is the acknowledgement of Christs will and the confident assurance of his power in saying Si vis potes if thou wilt thou canst pag. 32 10 Two propositions diduced from thence the one that the will of God is the prime and principall cause of Gods workes the other that the will of God is omnipotent able to doo whatsoeuer it will Ibid. 5 11 The former point proued in diuers cases both of election reprobation c. of all which the will of God is shewed to bee the first immediate principall cause pag. 33 12 That the will of God is alwayes iust though many times secret and hid from vs and that there is alwayes a iust reason though not a superiour cause of it pag. 36 13 Against the heresie of the Pelagians and some of the Papists affirming election and reprobation to be of a preuision and foreknowledge in God the one of faith and good workes the other of infidelitie and the abuse of his grace pag. 38 14 Notwithstanding the will of God is not the sole cause of most of his workes and particularly of mans saluation but the will of man worketh with the will of God in the accomplishment therof pag. 43 15 Neither is the meere will of God the only cause or any cause of the damnation of the wicked without the malice and wickednes proceeding from mans owne will pag 47 16 The difference of reprobation and damnation or of negatiue and positiue reprobation the one depending vpon the will of God only the other hauing respect vnto the wickednesse of man pag. 48 17 The conclusion of the first point together with the right vse to be made of it pag. 49 18 The second point concerning the omnipotency of Gods will that nothing is able to resist or to hinder the fulfilling of it pag. 51 19 Of diuers manners whereby God willeth many things although there bee but one will in h m properly and indeede viz. his absolute will or the will of his good pleasure which is alwayes fulfilled pag. 53 20 Against the doctrine of vniuersall grace as it is held by some as being not able to confist nor to stand with the absolute will of God and the powerfull and effectuall working thereof pag. 54 21 The order of Christs healing the Leper by his hand and by his tongue with diuers reasons of both pag. 56 22 The first reason why Christ vseth his hand in healing the Leper being able to haue healed him without touching him viz. to shewe that he was not subiect to the law as others but was Lord of it pa. 57 23 The second reason to shew that hee did not feare to take the infection nor refuse to do a work of pietie vpon any nicenesse and squeamishnesse wherin is shewed how farre charitie is to bee extended in times of infection pag. 61 24 The third reason to shewe that hee esteemed more of charity then of the
things As for example in the case of election and reprobation affirming that the will of God is moued by the works which he did foresee in vs beeing eyther good or euill to elect some and to reiect others and in the case of his giftes and graces which hee bestoweth that hee imparteth his grace vnto some and denyeth it to some in regard of the good vse or abuse thereof which he did foresee in vs. A doctrine not onely repugnant to that truth which hath bin confirmed which maketh the will of God the first and chiefe cause not subiect vnto any other but also clean against the maine streame end current both of the Scriptures Fathers and all Orthodox writers who doe greatly condemne it as obscuring and extenuating the free grace of God in the matter of our saluation Ioh. 15.16 Our blessed Sauior instructing and comforting his Disciples a little before his passion with the sweet doctrine of their election telleth them Ioh. 15. Yee haue not chosen mee but I haue chosen you and ordained you that ye bring forth fruit and that you fruit remaine therefore God hath not chosen men because he did foresee that hee should bee chosen of them and that they would bring forth fruite and continew in so dooing but hee hath chosen them to make them bring forth fruit to perseuere and continue therin Vpon which words S. Aug. in Ioh. tr 86. Austen hath this obseruation of purpose as it seemeth against these kinde of men Hic certè vacat vana illorum ratiocinatio qui praescientiam Dei defendunt contra gratiam Dei here is the vain reasoning of them confuted who defende the fore-knowledge of God against the grace of God in saying that wee were elected before the foundation of the world because God did foresee and knowe before that wee would be good which is quite contrarie to that which Christ sayth here Yee haue not chosen mee but I haue chosen you For if God did therfore choose vs because he did foresee and know we would be good he did not choose vs to make vs good but rather wee choose him in purposing to be good So also the Apostle speaking of Gods election Ephes 1. hee sayth Ephes 1.4 that God hath chosen vs before the foundation of the world that we should be holy hauing predestinated vs to be adopted through Christ Iesus vnto himselfe according to the good pleasure of his wil he doth not say that he hath chosen vs because he sawe we would be holy but that we might bee holy neyther dooth hee say that hee hath predestinated vs for the good vse of our free-will but according to the good pleasure of his owne will Wherupon sayth Austen Aug. con Inlianum Pelag li. 5. cap. 3. Nullum elegit dignum sed eligendo effecit dignum Hee hath nor chosen anie beeing worthie but hee hath made them vvorthie by choosing them But most pregnant is the testimonie of the Apostle Romans 9.11 Rom. 9.11 Where speaking of election and reprobation or at least of the calling of the Gentiles and the reiecting of the Iewes he bringeth in the example of Iacob and Esau who being borne of the same Parents and at one and the same time and without any disparitie at all in their workes for as yet the children were vnborne and had done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayd I haue loued Iacob and hated Esau Which because it might perhaps seeme vniust he maketh this obiection vnto himselfe What shall wee say then is there vnrighteousnesse with God To which he answereth God forbid whereof hee giueth no other reason then this for hee sayth to Moses I wil haue mercy on him to whom I will shew mercy and wil haue compassion on him to whom I will shewe compassion Whereas if GOD did choose one and reiect an other for his workes fore-seene it had beene readie for the Apostle to haue sayde so and so quite to haue cleared God of the leaste suspiciō of iniustice which forasmuch as he doth not but standeth only vpon Gods will and his mercy it appeareth plainly that election and reprobation and the graces and blessings of God do not depend vpon workes forseene but first and principally vpon the good-will and pleasure of God Last of all our election which is of grace as the Apostle sayth Rom. 11.5 Rom. 11.5 could not stand if works and merits go before it for if it bee of grace it is no more of works else were grace no more c. Wherupon sayth the same Father Non est gratia si praecesserunt merita Non est gratia si praecesse runt merita Haec quippe non inueni◠merita sed facit Aug. ibid. there is no grace if workes and merits goe before it Haec quippe non inuenit merita sed facit for grace doth not finde but doth make and fashion good works in vs. And yet notwithstanding though the will of God be the prime and chiefe cause of all things before and beyond which there can bee no other moouing and inclining the same yet it is not the sole and only cause as if there were no other answere to be giuen of any thing but only because God would haue it to bee so forasmuch as there are also manie second causes concurring with the first by the mediation whereof the will of God doth effect and bring euerie thing to passe As for example in the matter of our saluation if a question should be asked why God doth saue some men is there nothing to be answered but because God would haue them to bee saued Yes verely the will and working of man concurreth also with the will and working of God For though the will and power of man is not able to doe anie thing without both the wil and the especiall grace of God Iohn 15.5 for as CHRIST sayth Without me ye can doe nothing Iohn 15. Yet notwithstanding beeing preuented and assisted by the good will of God and the powerfull and effectuall grace therof then our wil hath power to work together with the will of God and the grace of God also worketh together with our wil according as S. Paul saith I labored more then they all 1. Cor. 15.10 yet not I but the grace of God with me 1. Cor. 15.10 Else how could Dauid praie vnto God Psal 30. August de peccat mer. remis lib. 2. Aug. de gra lib. arbit to bee his helper sayth Saint Austen vnlesse hee himselfe did endeuour and worke something with him Yea else how could God commaund vs and exhort vs to doe his will vnlesse the will of man did work something in the performance of it For as therfore we pray vnto God daily because our will is not able to do anie thing without the grace of Gods will so God doth therefore commaund vs
of a deceitful or of an vnskilfull physitiō so to apply an wholesome medicine that eyther it shall do hurt or at the least no good whenas these men that doe thus reason ought to consider this with themselues that whom God hath predestinated to saluation hee hath also predestinated to the secondarie causes and meanes that doe bring vs vnto it which is our effectuall vocation and iustification as the Apostle sheweth in that golden chaine both of the first second causes of saluation Rom. 8. Rom. 8.30 Whom God hath predestinated hee hath called whom he hath called he iustified whom he iustified he hath glorified So that in the matter of predestination we are not to reason a priori from the first and highest cause thereof in saying If I am predestinated I am sure to bee saued if not I am sure to be damned but we are to reason a posteriori from the lowest of the subordinate and second causes to the first and highest cause of all in reasoning thus My faith and good workes doe shew that I am iustified being iustified it shewes that I am called beeing called it shewes that I am elected being elected it is most sure and certaine that I shall bee saued Otherwise to set all vpon Gods predestination not looking to the second means which God hath ordained to com vnto it what is this else but as if a man that trauelles should thinke to come to the end of his iourney without stirring one foote or vsing the waie that brings him to it or as if a man should think to get vp to the top of a house without a paire of stayres or a ladder to ascend withal whereas in Iacobs sision there was a ladder that reached vp vnto heauen Gen. 28.12 the Angells of God ascended and descended by it but as for these men they think to fly vp to heauen with the wings of predestination without the staires or ladder of a faithfull and holy conuersation I haue read of one Ludouicus an Italian who neuer considering the order and the causes of our saluation grew to that desperat conclusion which many Atheists and profane wretches in these daies seem to haue learned of him in hauing this speech commonly in his mouth If I be predestinated I am sure to be saued if not doe what I can I am sure to bee damned In which his wicked assertion he continued a long time till at the length hee grew dangerously sicke whereupon he sent for a learned and a cunning Physicion to request and to vse his help The Physicion beeing made acquainted with his former lewd assertiō in his health time how he wold vsually say If I am saued I am saued he likewise directed his speech to the same purpose said vnto him Sir it shall be needlesse to minister any physicke vnto you or to vse meanes for your recouery neither do I purpose to take any such course for if the time of your death be not com you have no cause to feare you shall liue and do well enough without physick if the time of your death be now come all the Physick in the world wil not help you because it is impossible to auoid it Ludouicus musing in his bed of the strange speech which the Physicion vsed hauing cōsidered a while aduisedly of it began to see his own folly to find by reason that as meanes was to be vsed for the health of the bodie so God had also ordained meanes for the health of the soule wherupō he reuersed his former opinion took physick and so was cured both in his body and soule at one time which I wish were seriosly cōsidered of diuers irreligious and profane beastes who neglecting all the meanes of their saluation by liuing a most wicked a licentious kind of life venturing all their estate vpon Gods predestination without regarde or respect of a holy conuersation doe runne headlong to eternall destruction and damnation whereas contrariwise they and onely they which vse the meanes of saluation shall obtaine the ende of predestination which is eternall glorification The second case that I will propound is a temporall case in the preseruing and maintaining of this temporall life wherein there are many that do depend so much vpon Gods prouidence in sustayning and keeping them that they doe altogether neglect the means and the second causes of it Som in relying and resting so much vppon Gods prouidence which is the first and the principle cause that they will vse no labour nor take anie paines in anie honest vocation to get their liuing withall like vnto certaine idle Monks Augaretract lib. 2. cap. 21 of whom S. Austen complayneth in his time who liued so well vpon the almes and beneuolence of well disposed people that they would not labour nor take the least paines for their liuing saying that they did heerein fulfill the precept of our Sauiour Christ where he saith Looke vpon the fowles of the ayre Mat. 6 and the Lillies of the fielde they neither labour nor spin nor sowe nor reape nor carry into the barnes and yet God feedeth them Whereas they should not regarde so much what these senselesse and vnreasonable creatures do as what sensible and reasonable creatures ought to doe who are borne vnto labour Iob. 7 as Iob sayth God prouiding in the first beginning of all that man should not be idle Gen. 2 and therefore put him into the garden of Eden to dresse and to keepe it God doth not feede vs ordinarily as he did the Israelites miraculously by rayning downe Manna from heauen Exod. 1◠by sending quailes among vs Num. 16. nor yet by Angells and Rauens which bring meat drink vnto vs 1. King 17 as they did vnto Elias but by labour and industry Philo Iud. de sacr Cain Abel which Philo calls the beginning of all vertue happiness without which no good nor honest thing is to be found among men For euen as the eye of the bodie is not able to see without light so the eye of the soule is not able to see to do any action of vertue without the helpe of labour as it were with the helpe of light Look vpon Students and Artists who study the liberall arts sciences looke vpon husband men artificers handicraftsmen and such as get their liuing by any manner of means you shall see that they doe not cease to labour with their hands and with their feete with all the strength both of their bodies and of their minds It is the saying of a heathen man that the gods do sell all things for labour Verely our God is but one and hee doth not sell but giue but yet he giues all things for labour it beeing the roote as Philo sayes from whence all good things doe spring and growe Philo ibid. For though God himselfe doth giue all things on his part without labour and difficulty yet notwithstanding he