the body Of Gods image in the body Ans I answer two waies 1. Negatively Wherein it stood not The image of God did not consist in the body of man so as to bee in the flesh and bloud bones and sinewes and the reason is double 1. Because if the image of God consisted in these then other creatures should have the image of God but other creatures though thus qualified have not the image of God but only Adam 2. God is a Spirit Joh. 4.24 and consequently Body implies rather an opposition There is no proportion betwixt a Spirit and a Body Luk. 24.38 A Spirit hath not flesh and bones This is against the plea of the Papists that make the image of God the Father like an old man the reason they give is because man had the image of God and therefore wee may resemble God by him I answer If flesh and bloud bee not the image of God then there is no ground to resemble God thereby Isa 40.14 To whom will yee liken mee To frame an image of God is to commit a great sin Quest Where was then the image of God in the bodie Answ In that framablenesse In what it was whereby it was moved by the reason will and affections and so did expresse the vertues of them A mercifull heart doth expresse it selfe in a bountifull hand So David Psal 45.1 Psal 45.1 My tongue is the Pen of a ready writer his heart indited it and then his tongue did speak it Quest Wherein doth this framablenesse appear Ans In two things 1. The framablenesse of the body to act the service that wisedome and holinesse required The parts were not stiffe not stubborne nor weary but in a readinesse to act what wisedome required But wee finde it otherwise in us St. Paul himselfe complained that hee was clogged with it When a man is distempered either sicke or weak there is a wearinesse in holy duties The body is then like a darke shop in which a good workman may cut his fingers When the body is full of noysome humours it is but an ill shoppe for the soule to work in but this was not in Adam 2. There was a fitnesse in each part for its taske The eye was fit to see the tongue to talke c. So that it is observed by Galen though hee were an heathen yet considering the frame of the body he fell in admiration of it so that hee professed that it was not possible for a naturall cause to bring forth such an effect Rom. 16.8 Yeeld not your members instruments to unrighteousnesse He calls the members instruments The Devill oftentimes tunes the tongue and hee seeth out of an adulterous eie yea his malice vents it selfe in an unruly tongue Looke againe in the 19. verse and there it 's said a mans members should be servants to holinesse tooles or instruments that should bee under the power of God In a tool there is both the metall and the making as in a saw or axe so there is in the parts of the body which are tooles serviceable to wisedome and the power of holinesse that they may work their works thereby An hand is a toole whereby the mercifull heart may deale mercifully Wee say in such a case Here is a gracious tongue a chast eye c. so the hand is the Almoner of a mercifull heart so that this image of God in the body is wide from that of the Papists Q. What 's the reason of this A. This Because it was not only requisite that God should instampe his image inwardly but that is should bee exprest outwardly that others might see it and glorifie God in heaven Matth. 5.16 Let your light so shine among men that they may see your good works and glorifie your heavenly Father 1 Pet. 2.9 Shew forth the vertue of him that hath called you out of darknesse Hereby is Gods honour promoted Eph. 2.9 We are the workmanship of God created unto good works When men see anothers excellent workmanship they say This man was a skilfull workman So Gods workmanship is seen in you when another reviles and you are patient to beare When hee is impatient and utters words of reproach the wicked stand by and say I marvell how you can suffer it This is rare workmanship to them When the wicked challenge godly men and say What do they more then other men The answer is They feare an oath their soule abhorres the least sinne goe thou and do so they are willing to heare a reproofe doe thou likewise But when a wretched man comes to lye on his death-bed ready to go out of the world aske him then what hee thinkes of the Saints oh sayes hee that I might dye their death Thus wee see it is requisite the image of God should bee in their bodies Murther an hainous sin Use 1. This Use is for instruction Hence wee observe the hainousnesse of the sin of murther as being that which defaces the image of God after a vile manner What greater evill can there bee He that clips the Kings coyne is a traitour but if a man maimes the body of a Prince every man thinkes no punishment is enough for him That creature for the creation of which there was a consultation that creature upon whom the image of God was imprinted on whom all the works of the Trinity were expressed of the Father in Creation of the Sonne in Redemption of the Spirit in Sanctification which was the master-piece of Gods workmanship to blemish that image and overthrow the workmanship of God therein what sinne more hainous It is therefore called a crying sinne as it was said to Cain Gen. 4.10 The bloud of thy brother cries up to heaven Murther calls for vengeance and will have no nay Gen. 9.6 Hee that sheds bloud by man shall his bloud be shed because God made him after his image therefore God pursueth the malefactor with unconceiveable horrour of heart The reason is not only because of the unnaturalnes of it though that bee great for Lions and Lions Tygers and Tygers will lie together but herein also appeares the vilenesse in that all the attributes of God are up in armes against a murtherer because they have all been wronged Drunkennesse wrongs sobriety adultery wrongs chastity these sinnes wrong particular graces only and a drunkard may honor God by sobriety as hee hath dishonoured him by drunkennesse but murther defaces the image of God never to bee recovered There was a gracious tongue but when it is murthered it will never speake more a wise head Grace in the heart appears in the body but now will never plot businesse more Use 2. Hence wee see the spreading nature of grace Wheresoever holinesse and righteousnesse is it will discover it selfe If it bee in the soule it will appeare also in the body It is with grace as David speakes of the Sunne Ps 19. wheresoever it comes it casts in its beams so it is with
THE PATERNE OF PERFECTION Exhibited in Gods Image on ADAM And Gods Covenant made with him Whereunto is added an Exhortation to redeem the time for recovering our losses in the premisses And also some Miscellanies viz. I. The Prayer of Faith II. A Preparative to the Lords Supper III. The Character of a sound Christian in 17. markes By T. H. Remember from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent Rev. 2.5 London Printed for R.Y. and F. Clifton and are sold at his Shop on new Fish-street hill 1640. The Contents GOds image is mans Excellencie Sect. 1. pag. 6. Gods image is imprinted in the whole Soule Sect. 2. p. 31. Of Gods image in the Understanding Sect. 3. p. 42. Of Gods image in the Will specially holinesse Sect. 4. p. 61. Righteousnesse a part of Gods image Sect. 5. p. 84. Of free-will in Adam Sect. 6. p. 115. Of Gods image in the Affections Sect. 7. p. 149. Of Gods image in the body Sect. 8 p. 179. Of Gods image in respect of the creatures Sect. 9. p. 192. Of the Covenant made with Adam Sect. 10. p. 208. Of life promised to Adam if obedient Sect. 11. p. 231. Of the Sacraments of life to Adam Sect. 12. p. 245. An exhortation to redeem the time Sect. 13. p. 257. Where What opportunities of grace and salvation we have p. 260. What wee must part withall to obtaine them p. 263. Rules for buying at Gods market p. 269. Rules for following our callings p. 294. The excellency of the commodities to be bought p. 297. The shortnesse of our time to purchase them p. 305. Miscellanies I. The Prayer of Faith p. 313. II. A preparative to the Lords Supper p. 344. III. The Character of a sound Christian in 17 marks p. 376. THE PATERNE of perfection GEN. 1.26 And God said Let us make man after our owne image c. REligion being the Doctrine according to godlinesse is referred to two heads The knowledge of God and of our selves The knowledge of God consists in his sufficiencie what he is One God and three persons in his efficiency what he is to man God hath in himselfe fulness of happiness He needed not man but as he is good so all his good is communicative he is willing to work what is good for the Creature in giving our being in providing according to our being which consists in supporting the frame of heaven and earth and in guiding it according to his good pleasure The knowledge of our selves must be considered in a three-fold estate 1. What we are in regard of innocency 2. What wee are in regard of our fall 3. The estate to which we are renewed These three take up the estates of man In the last of of them observe three particulars 1. What we have received from Christ 2. What we are to do for him 3. The meanes of our renewing 1. What wee have received appeares in his purchasing our redemption and in applying it Christ does not onely provide a salve but laies it on applies it effectually in calling justifying sanctifying 2. What wee must doe for God and here comes in the nature of the Law That being redeemed we might walke before him in holinesse and righteousnesse as S. Luke speakes all our daies This we must doe not to purchase any thing but to glorifie God for what wee have received 3. The meanes which are the Word Prayer and Sacraments Thus when a man sees himselfe created lost recovered then a man is a Christian man My purpose is not to begin with the knowledge of God but with the knowledge of our selves because it is most available to make us see our misery and the need of a Saviour First then we will begin with the first condition of man as he came out of the hand of God § 1. And God said Let us make man in our image IN the Words there are two things 1. The consultation And God said 2. The executiō of it effected The consultation gives us to consider partly the difficulty of the worke partly the excellencie when in all other things it was but a Let it be but now there is an high Court of Parliament the three Persons enter into a consultation to set upon this master-piece better then all other creatures except Angels and in some case better then them Father Son and holy-Ghost say Let us make man every one addresses himselfe to it with marvellous care Come wee then to the Work If you aske what 's the pinnacle of perfection from which Adam fell for fall implies some prerogative hee had I answer it was this That he was made in Gods image and from this he fell Gods image is mans excellency Doct. The excellencie of Adams condition consists in this that he was made in the image and likenesse of God Therefore Col. 3.10 the Apostle disputing concerning renovation enjoynes them to put on the new man which is renewed according to the image of him that created it In the Text are two things 1. The worke of sanctification is that we had in Adam by creation and therefore he cals it the new man Adam having blemished it Christ renewes it againe 2. Observe that both the worke of sanctification and creation are according to the image of God Ecclesiastes 7.9 God made Adam upright yea a straight man This is a comparison taken from a straight line there can be no crooking in it So the heart of Adam lay levell and exactly agreeable to the rule of righteousnesse Eph. 4.24 Put ye on the new man which is created after God in righteousnesse and true holinesse Looke what is spoken of renovation the selfe same Adam had in creation Now wee read that the new man is after God as the print of the wax is after the seale and a man does his work after a paterne that is agreeable to it So the stampe of Gods image was upon Adam that he was agreeable to his will For the opening of it observe three questions Q. 1. What is this Image Gods image what in generall Ans In the generall it is that spirituall ability put into Adam whereby hee was able to worke as God wrought after the manner and measure of a creature We doe all things according to our scantling God hath a power infinite Adam had it proportionably Adam was not to equall but to imitate God Luk. 6.34 Be mercifull as your father is mercifull Adam was holy as God and ordred his conversation as God would Wee say That the child hath the image of his father not in bignesse but in likenesse either in carriage countenance or behaviour Or as it is with an apprentice that hath learned the skill of his Master we say Hee is his Master right not because he is a man but because he is a work-man and imitates him exactly and carries the print
of his skill upon him So the image of God in Adam is not so much in regard of the being of Adam as in this that hee was able to worke as God hee was partaker of the spirituall vertue of God he was able to know what was needfull and to will what ever he knew agreeable to Gods will Had God taken flesh upon him as indeed Christ tooke flesh upon him he would have so behaved himselfe and so approved of good courses being made after Gods Image as did Christ taking our flesh upon him in whom there was no guile Q. 2. Whether may any creature be said to be created in the image of God beside man Only men and angels made after Gods image An. No Creatures beside Men and Angels It is true that in all the frame of the creatures there is a stampe of the holinesse and power of God left passively there are footsteps of Gods goodnesse left in the creature but no creature is able actively to imitate God to have an holy wil and to walk answerably There is a great difference betweene a mans footsteps in the sand and his picture If his footsteps be in the sand we say A man hath been there but what his stature and proportion is no man can tell Draw a picture of the same man such parts and such lims this discovers what proportion he is of The other concludes the man was there but doth not discover his stature If a man should see that mans sonne just of his stature hee would then say There is the lively picture of his father So it is here in the creation of the World God leaves a foot-step of his attributes that every man may say Wisedome Goodnesse and power hath beene heere Psal 19.1 The Heavens declare the glory of God They as it were speak it and offer it to our consideration Rom. 1.19 That which may bee knowne of God is in them that is the foot-steps of God may bee observed in the creatures But the image of God in Adam was like a picture not a livelesse but a lively picture As the child that does like his father doth discover him somewhat So did Adam God he was able to expresse the vertues of God that had created him 1 Cor. 15.49 As wee have borne the image of the Earthly So we shall beare the image of the Heavenly All the sons of Adam had the image of Adam hee was stubborne so were they Now as we have this image from Adam so the saints have the image of Christ holy as he his holy Joh. 1.16 Of his fulnesse wee have received grace for grace What ever grace is in Christ he puts upon the hearts of his children There is never a letter on the seale but is on the wax So every grace that is in Christ is imprinted upon his Saints proportionably The creatures have three things in them 1. They are the effects of goodnesse 2. They shew them forth to the consideration of others 3. A wise man may see the foot-steps of Gods goodnesse in them The creature cannot be mercifull as God is mercifull the creature doth its nature the fire burnes the water moistens but no creature can expresse Gods goodnesse but Adam and the Angels Qu. What is the difference between the image and likenesse of God Ans The difference is this The one discovers the frame of the heart inwardly The spirituall power Adam had to work we terme the Image The discovery of this or the acting accordingly the Likenesse There is the power of Adam and the execution of this power the latter is Likenesse the former Image Let us make man after our c. As who should say Let us put a frame into Adams heart and then he shall walke answerably to it in all his courses Acts 13.22 it is said I have found a man after mine owne heart which shall doe all my will This is the description of a man after Gods owne heart hee does all his will God hath such an heart as Davids and if he were on earth would do as he did except his infirmities 1 Pet. 1.15 Be holy as your heavenly Father is holy in all manner of conversation He requireth not onely an inward frame but an outward expressure thereof God made Adam thus who as hee had a power in his heart so he expressed it in his life and wrought as God wrought which no creature else could Qu. But why did God make Adam thus Ans There is no reason on mans part but it was onely Gods will The Lord is an understanding agent therefore he workes all things for a good end And the reasons why God imprinted this Image in Adam are two Reasons why God made man after his image 1. That he might fit him for spirituall and heavenly worship God would have one creature neere to him one of his Privie Councell that might performe spiritual worship to him Now unlesse God had created Adam in his image he could not have performed spirituall worship to him as it was requisite God should make some creature so to doe John 4.24 God is a spirit and must bee worshiped in spirit and in truth None can approach to God but in a spirituall manner The trees grow and the beasts serve man they do their nature and grovell on the ground but reach not to God because they are not spirituall nor have they reasonable soules Looke as it is with great Princes though they imploy ordinary persons in ordinary affaires as their under officers Cookes and Groomes c. yet no man must be Secretary of State unlesse he have eminent and excellent abilities without which he cannot close with his Prince nor is fitted for him So it is true that the God of heaven hath all things at command and hee will worke sometimes wonders by them The heavens heare the earth the earth heares the corne and the corne heares Israel but none of these can worship God in prayer or the like but onely Adam who hath the image of God upon him Adam is Gods councellour He reveales his secrets to the righteous An holy man can close with an holy God they have union one with another No other creature can come to God but only man All creatures serve man that he may serve God The heavens heare the earth and the earth heares the corne and the corne heares man that man may serve the Lord. The text sayeth God seeing that in the frame of heaven and earth there was not a fit companion for man did therefore make woman such another as himselfe to be with man So neither had God one for his turne when Sun Moone and Stars and all things else were made therefore Father Sonne and holy-Ghost consult to make one that might be acquainted with the businesses of Heaven Againe God purposes to cōmunicate himselfe and his image to one creature that he serving God might be blessed of him God would communicate happiness to a creature and none could receive it unless he had the image of God Hence I say they consult together about it I will create saith the Father and do you create Sonne and doe you create Spirit The work of the Father is discovered in creation the work of the Sonne in
so should it be with thee as thou desirest that that which is good for thee should be continued so shouldest thou desire that all good should bee given to thy brother Wert thou in disgrace thou wouldest desire reputation have the like desire for the credit of thy brother Act. 26.29 I would saith S. Paul that all that hear me this day were altogether as I am altogether holy altogether assured of Gods love Here is an heart such an one as Adam had in perfection it was as if hee should have said I would to God that all that heare me this day had the like evidence of Gods goodnesse We ought to desire that what good befals us might happen to our brethren also Num. 11.29 I would to God that all the people of the Lord were Prophets So hast thou honour say I would to God all Gods servants had honour too Is thy soul comforted say Oh that all Gods servants were so we thinke our candles burne the worse because others burne bright This was not in Adam and ought not to be in us wee should rejoice in the good of others Luk. 15.8 They rejoiced with her we must rejoice in the prosperity of others Adam had the heart to rejoice in the good of his brother and wee ought to doe the like 2. We must be painefull to promote the good of our fellow-brethren as our own Love is solicitous and full of care to provide for what is beloved Looke what care thou wouldest bestow to promote thine owne honour or welfare the same diligence must thou use in due time and place though not in the same measure to procure the honour or welfare of thy brother 1 Cor. 13.5 Love seekes not her owne Gal. 5.13 Serve one another in love Thou shouldst in this case be a servant to thy brother it should be one part of thy taske to promote his good We all ought to take speciall care of our brothers credit for we are tearmed our brothers keepers Gen. 4.9 yea we should take the honour life safety of our brother as our charge we must keep evil from him and not suffer it to lye upon him Lev. 19.17 the evill of sinne especially so farre as God puts occasion into our hands God enjoynes not man this duty towards Scorners Ephraim is joyned to his idols Hos 4.17 let him alone wee must not cast pearles before swine Lev. 19.17 yet thou shalt not suffer thy brother to lye in sinne This is love in truth to rebuke another plainely and not to suffer sinne to lye upon him Ezek. 13. To sow pillowes under mens elbowes this love came from hell it never came from righteousnesse Quest Why was Adam thus furnished with righteousness Ans Because he was made a sociable creature for the maintaining of society and propagating the Church Love is the sinewes of society In a building all the parts must bee pinned together otherwise one part will not uphold another so it is in society there must be inlets of love to uphold it wee must bee souldred together with loving affections else there is no continuing of society The desolation of kingdoms the ruine of nations whence comes it but from want of love Saint Paul makes love a matter of excellency 1 Cor. 12.31 I shew to you a more excellent way Adam therefore being made for society must bee furnished with this love which was a speciall meanes to helpe him therein The use is threefold 1. It falls heavie upon many wicked and ungodly men Malicious men have not Gods image on them the vilenesse of whose hearts is such that in stead of having in them righteousnesse and love they have hearts full of rancour within and tongues full of railing without The sting of the serpent is in their hearts and the poison of asps is under their lips they regard not what they say against those that feare Gods name If righteousnesse bee the image of God then envie and malice is an argument of a man whose heart God never wrought upon it is a blacke brand of a childe of the Devill In this the children of God are manifest from the children of the Devill 1 Joh. 3.10 The children of God are the children of love the children of Satan are the children of hatred Hee that hateth his brother is a childe of the Devill it is manifest thou maist conclude it undoubtedly 1 Joh. 4.8 He that loveth not knoweth not God as if hee should say Thou that hast no love hast no interest in God Hatred is that wherein the kingdome of Satan consists Joh. 8.41 as for all other sins they are practised among men but this is the trade of the Devils in hell The Pharisees bragged that they were Abrahams children You seeke to kill me saith Christ which Abraham did not if you were of your father Abraham you would doe the workes of Abraham but marke the 44. verse You are of your father the Devill for hee was a murtherer from the beginning You have never heard that Sathan stabbed a man but his murther was Hee maligned Adam in his innocency this therefore is a devillish sinne Sathan doth not steale neither is he drunke but he is envious as hell If this bee expressed in your conversation know what ever your stocke may be yet you are of your father the Devill Those that set themselves against the life and honour of their fellow brethren for we may set our selves against the sinnes of others those I say whose hearts sinke at the good of their brethren and rejoice if their goods and estates bee overthrowne doe by that shew whence they draw their pedegree This is the very brand of a wretch Gal. 4.19 Ishmael was a cast away as the text plainly speaks what was his guise He persecuted the sonne of Promise he persecuted him with a railing tongue for this the Scripture often calls persecution and this is the note of a man born after the flesh who shall never see Gods face for the Text saith Cast him out Envie and malice is the sinne of the Devill and it is the note of a reprobate the Lord therefore looke upon us that wee seeing our owne misery may strive for power against it and get love from God that we may be possessed of happinesse with him Use 2. The second use is of Instruction Expect no friendship from the wicked From the former truth we may learn what to expect at the hands of the ungodly There is no friendship to bee expected from a wicked man Love is another matter then men make of it it is a grace above nature which no man can expresse unlesse God put this image into the soule Love comes from righteousnesse We had as good look for honey in an hornets nest or in a serpents den or sweet fruit from a crab-stocke as love from an unrighteous man unlesse the root of righteousnesse bee within love cannot bee without 1 Pet. 1.22 You that have purified your
redemption the work of the Spirit in sanctification all concurre to make him partaker of happinesse This is the cause why no other creature is capable of happinesse but Men and Angels because they onely have the image of God Reas 2. Because God would have one creature above the rest that should take notice of his attributes discovered in his workes God would have the glory of his attributes that are manifested in his workes Hee creates a world in that world hee expresses the workes of wisedome power and holiness When first the heavens were bespangled with stars the earth replenished with fruits the sea with fishes no creature could see Gods worke-manship and honour him for it therefore God makes man in his owne image makes him able by wisedome to conceive his works and gives him wisedome to returne him honour from all It is requisite there should bee some spectators The goodnesse of God is in the heavens they at it were speake the providence of God now wee see these things and cannot but admire them Psalm 103. ult The Psalmist speaking there concerning the wonders of God in the heavens marke what he addes Blesse the Lord all yee all his workes As who should say All yee sonnes of men come hither see and wonder at the power goodnesse of God in these things and blesse his name for them Prov. 3.6 Acknowledge the Lord in all thy wayes The creature cannot acknowledge God because it wants the image of God but man that hath a spirituall ability to know God cannot but acknowledge him in all his wayes Men that have any curious workmanship which they would have seene build up a stage for the better view of it Why should they set it forth if there were no man to come and observe it Just so God does he makes the whole frame of the world and in that expresses his power and goodnesse To what purpose should all these bee made if there were no man to see them and wonder at them Exod. 14.4 When God would raise his honour out of Pharaoh he sets him upon a stage He might have beene slaine amongst the first borne but hee brings him into the middest of the Sea and there slew him This passed not without observation insomuch that the Heathens could say These are the Gods that slew Pharaoh c. What should bookes doe if there were no schollars The world is the booke of Gods goodnesse wherefore should this be if there were no man to studie it Use 1. The first use is of instruction Dutie to God in this respect to teach us what our duty should be to God since his kindnesse is such to us Adam was a common root therefore what Adam had thou hast in him Hence then take notice of the extraordinary duty wee owe unto God Hath God done more for us then for other creatures then let us do more for him All the world joyned together have not received so much as man As the excellency of man is above all so his care should be to returne more to God bestow the best affections the utmost labour for the promoting of the praise of God What a shame is it for a Prince to turne a Peasant for Adam the best to become the worst If the dog returne to the vomit and the sow to the wallowing in the myre if the horse and mule have no understanding it is their nature but Adam hath not the image of an irrationall creature but the image of God yea of that God that takes it in great indignation that all should serve us we will not serve him The Lord lights his candle for man to labour by he drawes his curtaine for man to rest by the creatures lift us up to God and say Serve him more then all Isaiah 1.2 The Lord makes his moane to the creatures Shall all creatures obey God better then man when man was made better by creation then them When thou findest thy heart sluggish quicken thy selfe thus Aske the fowles of the ayre and they will tell thee thou receivedst all from God returne all unto him againe When thou seest the heavens turne in their compasse condemne thy soule that thou art so dead hearted in duty The Sunne rejoyces like a Gyant to runne his course because God commands it the sea ebbes and flowes because God will have it so Nay the creatures will doe against their nature for God 1. King 13.5 Oh Altar heare the word of the Lord and the Altar breaks in peices the poore stones rend in sunder at the commandement of God and yet after so many threatnings we stoup not let us see it and bee ashamed Ob. But wee cannot obey God Ans Yet see thy bond though thou canst not pay it see thy debt be humbled though thou it not able to satisfie for it Use 2. The second use is It is not for one made after Gods image to dote on the creatures Learne from hence not to be servants to those that God hath made servants to you Wee should not bee doting daily upon these empty shadows because they are unworthy the nature of man Shall the Lord make us better then the best of all creatures and shall wee abase our selves below the meanest condition of the lowest creature Think of this that wee may consider whence we are fallen as God speakes to that Church in Rev. 2. The drunkard is a slave to his cups the covetous man is a drudge to the dirt of this world the ambitious mans being is the favour of men Nay more man is become not onely a slave to the creatures but a vassall to his owne lusts Let us be ashamed of this The Apostle 1 Cor. 3.21 when divers had disputed of the excellency of Paul and Apollo sayes Hee all is yours therefore glory not in your servants The argument fals more strongly here Bestow not your selves on these empty things they are your servants bee not vassals to them Men beare themselves according to their birth the King scornes to stoup to a Peasant and a man of Nobility scornes to stoup to a dung-hill churle Oh that wee were thus wise for our soules beare up your selves according to your birth and thinke thus with your selves When profits and pleasures crave your services a man should conceive in an holy ambition that his heart were too good to trust to lying vanities Man is of a better birth and should answer them as Christ did the Pharisies comming to tempt him Matth. 22.21 who when they asked if it were lawfull to give tribute to Caesar requireth a penny askes them Whose image superscription hath it They answering Caesars saith Give unto Caesar that which