Chap. 1. That man not so much by the instinct of Nature, as by naturall reason, confirmed by outward meanes, knoweth there is a God.

IT hath been an opinion very auntient, and common it is at this day, that all men by nature haue such an im­pression of GOD in their mindes, as that neuer any Nation or kinde of people could be knowne, which had not without teaching a naturall vnderstanding, that there was a God; as if euery one brought into the world a secret feeling, or found bred within him selfe a certaine knowledge, of some diuine power happy and immortall, excelling the state and condition of all humaine things whatsoeuer. Cicero. de Nat. Deo. lib. 1. Epi­curus is sayed so to haue thought, and first by the word [...], aptly to haue expressed that precon­ceipt, which of God by anticipation of nature, be­fore all other instruction, he supposed euery man [Page 20]to be indued with: so now, that the most carnall prophane men, haue an inward sence of that natu­rall instinct, which while they are men they cannot shake off, generally for the most part it is concea­ued. It were to be wished that so it were, that the knowledge of God being rooted in the minds of all, not any could say in their harts, there is no God. But when experience as wel of that former wicked age, as of these latter wretched dayes, is a witnes, that in all times some there are, who not onely dare say in their harts, but glory with their lips to pro­nounce, that all religion of God is a meere deuise of man, found out of pollicie to contayne men in du­tie, what force can nature be sayed to haue, or what rule to beare in the minds of those touching God, whom so godlesse a resolution hath taken, and doth possesse? For, they deny God in very deede, whatsoeuer in word they seeme to professe, which take from him that reuerence, and that feare, which in respect of excellencie and of power, is due vnto him as he is a God. VVherfore not Diagoras alone was to be named [...], who in plaine termes denied, that there was any God at all, Lucretius. but Epicurus also, who first troad the religion of God vnder his foote; and as many as for like impiety, seeme to be of his poste­ritie, worthily are to be termed Athiests: of which sort the number being such, as the lewd lips, and liues of many shew it to be, how should I beleeue, that all men by the force of nature are enforced to beleeue, that there is a God? But were it, that neuer [Page 21]man had liued so foolishly wicked, as once to make doubt thereof, yet except it be graunted, Plato in Phedo. that to learne, is nothing else, but to call to remembrance thinges before knowne, and that there is a conti­nuall [...], whereby in the worlde the soules of men euer liue, and are immortall, Ould. Meta. 15. as Pithago­ras thought, remembring that hee had beene Eu­phorbus in the warre of Troy, it cannot be that of God there should be a [...] in the minds of men, as fondly that Grecian seemed to suppose; Epicurus. or a na­turall instinct, as many, I know not vppon what ground, or in what sence doo conceaue: for, that nature being that of necessitie, must be vnderstood, which is the beginning of motion, and of rest, Arist. 2. Phisi. Cice. 2. de nat. deo. that inward power, whereby euery thing is moued or quieted of it selfe, how may it be sayed, that man therby is stirred to the knowledge of God? It must be aunswered, that his soule (which beeing but a part is in steede of the whole) by reason an insepe­rable quallity of the same is moued there-vnto, and that, so to know God, as to haue reason, is like na­turall vnto him. True it is, that man being a reaso­nable creature, by reason the eye of his soule, can­not but see God who gaue him the same where­with to behold him, and hath layed him selfe open thereby to be perceaued. But when and whence is that sight had, which breedeth such vnderstan­ding within him? Not at the houre of his birth, comming into the world in soule as in body, naked and impotent, neither yet at any time after by the [Page 22]secret working of nature, begetting the same in­wardly in his minde, without all helpe of outward meanes, but when by instruction of others, or at the least by view and consideration of other crea­tures, How a na­turall man is brought to know, there is a God. the seedes of reason sowed in his soule, are growne to some measure of ripenes and perfection, then truly it may be sayed that he seeth and know­eth there is a God, if for sence and vnderstanding he may be thought to be a man. For when God made the world, and all the creatures therein, he created man amongst them the best, because aboue all the rest he would be honoured by him. VVher­fore all other being finished, lastly, his body was made, and his soule created, his body with eyes to behold, and his soule with reason to consider, as well them as him selfe, VVhich together with him selfe being creatures, were all made as liuely witnes­ses of God that Creatour, whom he especially was bound to honour: But although the first man be­ing made in all perfection of body and of soule, was no sooner a man, but he perceaued, and knew there was a God, so as to him that knowledge was natu­rall, as his nature was perfect euen at the first, yet when through the fall and disobedience of that first Father of mankind, the perfection of mans na­ture was vtterly lost, it could not be that they which after succeeded, not beeing made by the hand of perfection, but by the seede of corruption begot­ten and engendered, eyther so soone or so well, should attayne there-vnto: nay, rather, considering [Page 23]the great transgression of that offender, in being not onely vnthankfull to so bountifull a God, as had giuen all things for his vse, but rebellious to so mightie a Lord, as had power ouer heauen and earth, worthily all weakenes was to haue followed, and the darke mist of ignorance, for euer to haue blinded the eyes of his posterity. But God hauing an eternall purpose both of iustice and mercy, was pleased to leaue reason the naturall eye of the soule vnto all, by course of time to obtayne a measure of perfection, whereby to know there is a God, and to his moreouer to giue fayth, a supernaturall and more excellent eye of the minde, whereby to beleeue in God, and to liue for euer. And accor­dingly it was his will to set forth a double booke to the world, the one his works, the other his word, that in the one as many as were appoynted to be his, might learne to know him a right, to serue him after his will, and to repose their trust in him for their endlesse comfort; and in the other, all who­soeuer might so behold him, as they should not choose but perceaue him to be a God, and haue no cause in excuse of them selues, to say that he was hidden from them. That sacred booke of his sauing word may be shut to many, and in many places be vnknowne, but the huge volume of his works ly­eth euer open, and euery where to be seene. Gene. 11. The Sonnes of Noah for their pride and ambition, were scattered vpon the earth, and their language was so confounded, that they vnderstood not one ano­ther, [Page 24]yet all, and euery of them saw the heauens, and perceiued the firmament, which declared vnto them, the glory of that God whom they had offen­ded, and the worke of his hands by whom they were disperced: For there is no speech nor language where their voyce is not heard. Their line is gone forth through all the earth, Psal. 19.and their words vnto the end of the world. VVho seeth not the glorious arysing of the Sunne, his comming forth as a Bride-groome out of his chamber, and his reioycing like a mighty man to runne his race. Cicer. acad. quest. lib. 1. It hath been sayed that from the Cimmerians, the sight of the Sunne is cleane taken away, and that onely they enioy the light of the fire, but where doo they inhabit vpon the face, or within the bowels of the earth? or who could witnesse that to others, which had not been there him selfe? The course of the Sunne, goeth round the earth, and his light will haue entrance, where­soeuer the body of man can haue passage. Misera­ble it is for a man to liue in a dungeon, though but a short while, wanting the comfortable shyning of the Sunne; but impossible it is for a people to en­ioy life, where the ayre is not tempered, and the earth nourished vvith the vvarmth of the same. VVherfore a fable it is to be noted, Homo Odysi. Vlisses sailed thither in his way to hell. not to be belee­ued, that any there are to whom the Sunne is such a stranger, as that his beames are vnknowne, and his light neuer seene vnto them. But the purpose of God being in his works, to manifest him selfe to all the Sonnes of men, it cannot be that from men, [Page 25]that glorious starre should be hidden; and most strange it is, that amongst all, any one should be found to denie God, and to liue within the view of the heauen, where he hath placed so many his creatures, so shining bright, & so exceeding cleare, that they pearce the eye lids through, and strike e­uen the closed eyes, that as well instruments of his power, as witnesses of his nature they may seeme to be. Aclian. hi­sto. 2. lib. Aelian meruailed at the wisdome of the Barbari­ans, that of them neuer any had the Gods in con­tempt, or was in doubt whether there were Gods or no; but rather he should haue wondered at the folly of the Grecians, of whom some were doubt­full, others resolute, that there was no God at all, or at the least, none such as had care of the world. I surely am amazed to consider how it can be, that a man there should be, Grecian or Barbarian, Turk or Christian, one or other, whose feete tread vpon the earth, or whose eye lids are opened towardes heauen, who doth not beleeue there is a God, and thinketh not with reuerence of his holy name: yet is it sayed that such there haue been, and such there are, vvhatsoeuer causeth them such to be. Surely, as it may be supposed that Anaxagoras wold neuer haue affirmed Snow to be black, but that he was stark blind of both his eyes, so it is to be iudged, that neuer man could thinke there was no God, were he not altogether blinded in vnderstanding, and bewitched with folly. True, it is the foole that hath sayed in his hart there is no God, but yet a [Page 26]man (it may be sayed) though neuer so much a foole; that can I not easily confesse, for well it may be doubted, whether such a one so diseased in minde, or rather so dispossessed of him selfe, may truly be sayed, to be a man or no.

Chap. 2. That the foole which denieth there is a God, may in some respect be denied to be a man.

HEe that cannot away with so­ciety, Aristo. poli. 1 is said of a great Philoso­pher, not to be a man, because to bee sociable is agreeable with the nature of man, but to be reasonable is much more naturall vnto him; take reason from him, and the best part of his nature is gone. That which causeth him to dif­fer from a brute beast, and to be esteemed a man, is the mind, which without reason, is as an eye with­out sight, and as he which lacketh his sight is truly sayed to haue lost his eyes, so that man which hath not reason may iustly be thought to want his mind, and not be a man at all. Man of the Grecians is cal­led [...] of [...], which signifieth considering, and [...], Plato in Cratylus. that is to say, seeth, for that hee alone a­mongst all lyuing Creatures doth both see, & consi­der, those things he seeth. VVhich being done, only [Page 27]by the vse of reason a foole cannot performe, and therefore in that he hath not the nature, he deser­ueth not the name of a man. But such notwith­standing haue the shew of men, and for men are taken throughout the world: mistaken they are in very deed, by such as they are them selues, of which sort the world is ouer full: who as pictures or ima­ges, of wood or of stone, carry the resemblance but not the substance, of those bodies which they re­present. Xenocrates, Vale. mani. because he was not prouoked to lust by the wantonnes of Phryne, was sayed of her, and of others, reputed to be an image and not a man, Dioge. laerti. so Carneades and Archimedes were accoun­ted as dead men, when they were aliue, for as much as their minds being distracted through earnestnes of contemplation, the naturall action of their bo­dies seemed to cease and giue ouer, the one being forgetfull at his meate to reach forth his hand to the dish, the other not knowing what the matter meant, when the Towne of Syracuse was taken wherein he liued, his house spoyled, and the sword drawne ouer his head whereby he perished. But they rather in truth are to be thought dead, whose soules are dead for want of vnderstanding, and such not to be men as want that which causeth men to be. For, it is not the barke that maketh the tree, but the vegetable power whereby it doth grow and flourish; nor the hide that maketh the brute beast, but the sensible life by which it hath motion and appetite; neyther is it fauour, countenance, or [Page 28]shape, that sheweth a man, but that reasonable soule, whereby he doth discerne good and euill, true and false. VVherefore a young man beeing brought to Socrates to be seene, Dioge. Laer. he bad him speake that he might see him, as if by his inward conceite, and not by his outward shape hee could perceaue what he was: Idem. and Diogenes being asked at his re­turne from the games of Olimpus what assemblie was there, aunswered, that there was a great as­sembly, and few men, accounting the greatest num­ber not to be the same, which in outward appea­rance they seemed to be. And Cicero interpreting that precept of Apollo, Tuscula, 1. [...], know thy selfe, say­eth, Non credo id praecipit, vt membra nostra, aut sta­turam figuramue noscamus, neque nos corpora sumus, neque ego tibi dicens hoc, corpori tuo dico, cum igitur nosce te dicit, hoc dicit nosce animum tuum, nam corpus, quasi vas est, aut aliquod animi receptaculum, ab animo quicquid agitur, id agitur a te. I doo not thinke he commaundeth that, to the ende we should know the stature, or feature of our outward parts, for bo­dies we are not, neyther I speaking this, doo speake to thy body. VVhen then he sayeth, know thy self, he sayeth, know thy minde, for the body is but as a vessell, or receptacle of the minde, that which of thy minde is done, is done of thee. And he againe entering into consideration what man was, in ex­presse words deliuered that he could not be poyn­ted out with a finger, In Som. Sci­pio. because, mens cuiusque is est quisque, the minde of euery man, is euery man him [Page 29]selfe. And, which chiefely is to be regarded, the word of truth which cannot erre, Gene. 1. hath defined him to be the very image of God him selfe, who being spirituall without bodily substance, and full of all wisedome and perfection, cannot be sayed by the face of a foole to be resembled, without extreame folly and impiety. Albeit therefore that the greater part, which is the grosser sort, will hardly be per­swaded but that a foolish man is a man, yet nothing may more assuredly be resolued, then that such wicked fooles, as by reason be no [...] led, to thinke there is a God, are not of the number of those which are made in the likenes of God, and are to be accounted men, by the iudgement of all learned men, diuine, and prophane. But least I may seeme vntruly to affirme that, which the world with com­mon consent will gaine say, calling generally all men by the name of men, be they wise or foolish, good or bad, religious or vngodly; it behooueth me to render some reason why the worser sort are so called, and to shew as well what they are, as what they are not; albeit much harder it be, to prooue that which is true, then to disprooue that which is false. It cannot bee denied but they haue the birth and the shape, they leade the life, and dye the death of men, yet are they not halfe men, but mon­sters amongst men to be reputed. That they are men in name but not in truth, the reason is because double is the nature of man, and a perfect man is a double man in him selfe, one without, and another [Page 30]within: without his body is man, and within his minde, so as there is both an outward, and an in­ward man, and both in one, if that one haue the perfection of a man. The inward man. That within is that same, which is sayed to be endued with reason, desirous of knowledge, apt to societie, the image of God, the best of all creatures in the world. Gene. 2. That which God breathed into the face of Adam, whereby he became a liuing soule, Gene. 1. that where-vnto hee sayed, Rule ouer the fish of the Sea, and ouer the fowle of the heauen, and ouer euery beast that moueth vpon the earth, and that same whereof the Prophet of God to God him self pronounced, Psal. 8. saying, thou hast made him litle lower then Angels, and hast crowned him with glory and honor. The out­ward man. The other, first was made of the dust of the ground, Gene. 3. Gene. 6. of whom God sayed, hee was dust, and to dust should returne, and after, that his spirit should not alwayes striue with him because he was but flesh, and that as water he falleth vpon the ground and doth not returne, a, Sam. 4.as grasse he withereth, and fadeth as the flower of the field. 1, Kings, 2. VVhich accordingly was vnderstood by Dauid, when his dayes drawing neere that hee should dye, he sayed, I goe the way of all the earth, and being considered in his beginning, and after his ende truly as he is, by an auntient Father, is say­ed to be, Bernard. medita. Semen immundum, cibus vermium, post ho­minem vermis, post vermen, faetor et horror. Vncleane seede, Mans na­tures by name di­stinguished. wormes meate, after a man a worme, an ill sa­uour and a horror. VVhich two natures in man, as they were found to differ, so were they by name [Page 31]distinguished euen at the first; the first earthly man being of the Hebrewes called Adam, as homo tan­quam ex humo, Ambros. de Isa. et anima and the other heauenly of the Chal­deans Enoch, which signifieth true man, or that man which hath vndertaken, and hopeth to call vpon God, as if he were not a man, or at the least, not a true man, whose hope is not in God. So as a godlesse foole which hath no knowledge or sence of God, being that earthly man which is dust, flesh, and corruption, beginning in vncleannes of seede, and ending in the foode of wormes, is truly sayed to be a man, though in truth he is not halfe a man. For that he wanteth the inward, that is the heauen­lie man, which being much the better part, is much to be esteemed the greater halfe. And yet must it be confessed that in respect of that lesser and wor­ser halfe, hee doth beare the name of the whole. And for as much as that part doth onely appeare, and without that, the other can haue no being in the world, nor can exercise his power but by means thereof, therefore it commeth to passe, in regard of that secresie and neere coniunction betweene them, that the open shew of the outward man, cau­seth all a like to be taken for men, because the bet­ter sort are apt to thinke the best of that which is doubtfull, and the worser will not suspect others, least they should condemne them selues. But when it happeneth that a shamelesse mouth, bewrayeth a a godlesse heart, and that the follie of a sencelesse braine, breaketh out into the forehead, euidently to [Page 32]be seene, then boldly because truly, that mouth and that forehead, may be iudged not to be of a man, sith manifestly it doth appeare, that the inward man is extinguished and gone. But wherof then should they be thought to be? The proportion remaineth, and the lyuing body of man: True, but the minde wanteth which is the breath of life, whereby not the body but the soule of Adam was sayed to be­come aliue; before which breathed into him, hee was a dead body, and without which breathing within vs, we are, though not dead bodies, because our flesh lyueth, yet dead in soule, for as much as the soule onely of a brute beast doth liue within vs; and so being, we are inwardly beasts, and men on­lie in outward appearance, and therefore to be na­med rather beasts then men, for that it is the life and not the shape, the nature and not the picture, that causeth true things to be discerned from counter­faite, and truly giueth the denomination to euerie thing. VVherefore it hath pleased God, who alone is truth, and knoweth all things as they are, in his word to call him by the name of a man, which is according to the likenes and image of him selfe, and all those wretched sinners in whom that image is defaced, and that likenes blotted out, according to their brutish nature by the name of some brute beast or other. Math. 7. The corrupt and vncleane he cal­leth doggs and swine, forbidding that which is ho­lie to be giuen vnto them, Math. 23. and pearles to be cast be­fore them: the mischeeuous and hurtfull, Serpents [Page 33]and vipers, the subtill Foxes, the cruell Lyons: Luke, 13. Psal. 5, 6, 32. and those which haue no vnderstanding, Horses, and Mules. So doth God name and note them to be beasts, which in wickednes or folly degenerate from the nature of man, and not onely them selues, but euen their workes he marketh with the same brand, saying, that they hatch Cockatrice egges, Isai. 59.and weaue the Spiders web, and he that eateth of their eggs dyeth, and their web shall be no garment, whereby it is to be gathered that theyr wickednes bringeth forth poyson, and their folly, that which serueth to no vse. And to shew to the world that amongst all the wicked, and foolish children of men, such wic­ked fooles as in the pride of their hart, dare stand at defiance with God, as if his name were a vaine thing, and his power of no force, are least to be ac­counted men, and that they are brute beasts in very deede, Daniel, 4. it pleased him to make Nabuchodonozer be­ing a King, an example very notable therof, in cau­sing him to be driuen from men, and to eate grasse as the Oxen, His fashion, not his shape was altered, for he retayned the shape of a man, ly­uing with­out vnder­standing af­ter the fa­shion of a beast. his body to be wet with the dewe of heauen, till his haires were growne like Eagles fea­thers, and his nayles like birds clawes. So was he transformed into the fashion, and liued the life of a beast by the space of seauen yeares: which dayes being ended, he lifted vp his eyes to heauen, his vn­derstanding was restored, hee gaue thankes vnto the most high, and praysed, and honoured him that liueth for euer. VVherefore, that all fooles which deny God be denied to be men, and be taken [Page 34]for brute beasts, which haue no vnderstanding, let it not be greeuous to them selues, nor seeme strange vnto others, for that the Lord God hath proued it to be true, whose power is an euerlasting power, & whose kingdome is from generation to generation: but rather by remembring Nabuchodonozer, they may learne to know them selues, both what they are, and what they should endeuour to be. VVhen his hart was puffed vp with pride, and his minde voide of reason: then he sayed to Shidrach, Mi­sach, and Abednego, VVho is that God that can deliuer you out of mine hands? But after, being humbled by the mighty hand of that same God, and his vnder­standing restored. I Nabuchadnezer, prayse and extoll and magnifie the King of heauen, whose workes are all truth, and his wayes iudgement, and those that walke in pride he is able to abase. VVhich example teacheth what they are, and ought to seeme, who think with them selues, and say with their mouthes there is no God; God shewing by the outward shew of him, what inwardly he was, and such like are, beeing blinded with ignorance of the Almighty: a beast he continued, and was not restored to the fashion of a man, vntill he returned to the knowledge of his God. Happy were it for all Atheists if in like sort God would lay his rod of correction vppon them, whereby at the length, though after many yeares, they might be brought to know both God, and them selues; that heere they might see the end of their miseries, which heereafter will be endlesse, [Page 35]if they continue in their wickednes. But if they enioy the societie, and take the foode of men, yet let not the sufferance of the Almighty cause them to glory, and to thinke that God is not, which is, and them selues not to be that, which they are. For assuredly the Lord God will poure out his wrath vpon those heathen which haue not known him, whereby they shall perrish in their folly, and he tryumph ouer them in the end. Because lyuing, they were dead in sinne, dying, they shall liue in torment, being iustly rewarded with punishment of continuance, VVhat they are which continue in Atheisme. for continuing in deadly ignorance without repentance. VVherefore in a word to say what they are, men they are without the nature of men, men of chiefe imperfection, borne to vtter destruction; better neuer to haue beene, then such to be.

Chap. 3. That out of the works of God, to sence and reason it is euident that there is a God.

DArknes and light, sight and blind­nes, are not more contrary, then wisedom and folly, then ignorance and vnderstanding, which as in all things sufficiently, so most assuredly touching God, appereth to be true. The foole seeth not that there is a God, and sayeth [Page 36]in his hart there is none; for his eyes are not in his head, and his hart is at his left hand: wherefore it is no meruaile that he is blind, and consider no­thing aright. But with men of reason contrariwise it is, they walke not in darknes, nor stumble at noone dayes, to them things seeme as they are, and God aboue all things is manifest vnto them. For heauen and earth yeeld testimony of his diuine na­ture, and magnifie his infinite power, yea all the creatures of the world are liuely witnesses, be they dead or lyuing, and euident proofes, though they lye hidden and cannot be seene, that a God there is, who hath made them, and doth rule them, ac­cording to his will. So as man hauing sence and reason, cannot be ignorant or doubtfull thereof, when by sence he may perceaue, and by reason consider, what those creatures are which so nota­bly set forth the being of their Creator. Opening his eyes toward heauen aboue, or to the earth be­neath, he doth behold such variety, such excellen­cie of worke, so much beyond his skill to iudge of, so farre aboue his power to reach vnto, that not onely his minde is mooued to a sodaine admiration of that he seeth, but his hart is touched with a so­lemne reuerence of that, whatsoeuer is Author thereof, though what it is he doth not conceaue. For reason, Reason lea­deth to the knowledge of God. his guide, by nature leadeth him to think that strange and notable effects cannot pro­ceed but from some rare or worthy cause, and that although the cause in the effects be resembled, yet [Page 37]are the effects by the cause excelled, beeing that which from it selfe giueth being to another, but more to it selfe reserueth, then on the other it be­stoweth. VVherby it cometh to passe that looking onely vpon the frame of heauen, and face of the earth, & beholding the great beauty of them both, th'one being adorned with starres of sundry formes and bignes, the other set with trees, and deckt with flowers, of diuers colours and proportions, he can­not but thinke that frame and that face, of so ex­ceeding beauty, to haue beene made and deuised, by some skill of excellency, where-vnto of duty reuerence doth belong. VVhich are things so ma­nifest, and apparant, as by men of common reason they are seene and perceaued. But who so with a sharpe eye doth enter into the world, and vvith sound iudgement examine the parts thereof, he easily doth finde, that the whole, and euery parcell of the same, is like a glasse of Christall, wherein the might and maiestie of God doth shine in such sort, as that the eyes and minds of all, be they not starke blind, and voide of vnderstanding, are stri­ked and pierced therewith, so that they are enfor­ced to see whom to acknowledge, and they cannot but acknowledge God, whom their eyes doo be­hold, to be the maker and ruler of heauen, and of earth, and of all things therein contayned. By the swift, constant, and continuall motion of heauen, by the course of the starres, all obseruing order, though thousands in number, by the due succes­sion [Page 38]of day and night, the true patterne of life and death, by the seasons of the yeare still fading, and neuer fayling to returne, what can be thought, but that there is a moouer, and a ruler, of being eter­nall, and of wisedome infinite, which first turned round the wheele, placed the lights, distinguished the times, and hath caused them all, so long in such order to continue. But let vs examine a part, the sundry parts, of the great and little world, whom God that Lord of all, vseth as instruments, and im­ployeth as officers, to execute his will, and to shew his power, and we shall see that with one voyce they witnes all, and all agree in one, that they had a maker, and haue a Maister, by whose power at the first they were, and at whose commaundement continually they are. The throne and footestoole of this great Lord, is heauen and earth, which are the roofe and foundation of the whole world, of which th'one is of substance thinne and pure, and the other thicke and corrupt, the one light, the o­ther darke, the one still in motion, the other euer at rest. VVherefore being most contrarily disposed, impossible it is, that eyther of the other should be caused; so as in the contrariety of their nature, they acknowledge they had a Creatour, who at the first made them to be such, as neither could haue being by the others helpe. Betweene them, to fill and take vp, The Ele­ments the ministers of God. the heigth, and the depth, the length and the breadth of the whole; fire reaching heauen, water touching earth, and ayre possessing the midle [Page 39]roome, are placed and ioyned to, and with them both, as vniuersall Ministers of that mighty gene­rall: But what are their natures? Most repugnant, The repug­nancie of their nature prooueth there is a God. and vtterly disagreeing, fire hote and dry, water moyst and cold, ayre hot and moyst, earth cold and dry, more apt to destroy, then able to make or pre­serue one another. And why are they such? To shew that they are not of them selues, and that all things of them should consist. For all naturall bo­dies whatsoeuer receaue constitution from them, as they their power from the iustnes of their tempe­rature, which being vnable of them selues to make, by reason of their contrary and disagreeing quali­ties, they craue an vmpier, not onely of fulnes to supply their weaknes, and of indifferencie to ioyne them with equallity, but of aucthority absolute to commaund their seruice, and of wisedome infinite to direct their course; which euer tending to the worlds good, and neuer fayling to the worlds end, excludeth chaunce, and prooueth choyse, as well in their placing, as in their ordering, and that by him to haue beene made, which could doo all, and would doo best. Consider how they are placed, The power and wise­dome of God in pla­cing & or­dering the Elements. and how ordered, and both will appeare to be so as therein the power and wisedome of God doth so appeare, as wonderfull it is to consider. The fire being full of motion, cleare and pure, as best agree­ing with heauen which euer mooueth, with the cleare substance thereof, and purity of the bodies therein, is set next ther-vnto, whether it may seeme [Page 38] [...] [Page 39] [...] [Page 40]easily to haue beene carried, being light of nature, and giuen to ascend; but howe strange is it that there against nature, it should be helde within a sphere, and not suffered to mount. The earth mas­sie, heauy, and full of drosse, was fittest to be at rest. VVherefore it was layed lowest, and from heauen that resteth neuer, remoued farthest, & although it cannot but presse downward by reason of waight, yet can it not fall down from one appoynted place, Pondere ter­ra suo subse­dit. Ouid. fast. 3 where it hangeth, and vpholdeth it selfe in miracu­lous sort. The water that is cold, and moyst, and least meete of all the rest to haue the company of fire, farre from that, and next vnto the earth, wher­with it well sorteth, being cold and somwhat hea­uie, is bestowed, but so, as in wonderfull wise it cō ­passeth, surmounteth, and ouerfloweth the same, beeing penned in with banks, not made or deuised by any creature whatsoeuer. Then is the ayre which is warme & moyst, placed betweene fire and water, as betweene two aduersaries a stickler, be­ing friend to eyther side, through qualities agreea­ble to eyther part. It reacheth vp to the one, and downe to the other, and although it be ioyned to them both, which are mighty and mercilesse, yet being weake and of small force, it doth both pre­serue it selfe in safety, and hold those in continuall peace, which continually are disposed to warre. So are they martialled in places best agreeing to their natures, that according to their most power, they may execute their best seruice, at the will of [Page 41]their Commaunder. And to the end they should all agree in mixture, which are diuers or contrarie of nature, for that all naturall bodies, haue beeing and constitution of them, they are each to other so ioyned, and coupled in fellowship, that they are all in all, and hold together a perpetuall friendship. The trans­mutation of elements For fire extinguished, passeth into ayre, ayre thick­ned, groweth into water, water mudded, incorpo­rateth into earth; and againe, earth into water is dissolued, vvater into ayre exhaled, and ayre into fire extenuated: whereby it commeth to passe, that none is alone without the others company, and all are setled in a common societie, which holding, they giue constitution to other things, and bring no destruction to themselues. For as in themselues, so in other things considered, they are mingled in such sort, as one is Maister, and the rest giue place, which causeth them to rest in peace. O the depth of that wisedome, and riches of that power which hath placed, disposed, and ioyned them in so won­derfull wise, and to so necessary vse. Heereof it is, Frō whence the varietie and diuersi­tie of crea­tures. that within the bowels of the earth, vaines of sun­dry mettalls, & quarries of diuers stones are found, in colour and nature, one differing from another, that out of the earth varietie of hearbs and flowers doe spring, whereof none in sent, leafe, and vertue doe agree; that trees are vnlike, in barke, and in fruite: that all brute beasts, are knowne so vvell a sunder, and that as well the fishes of the Sea, as the fowles of the ayre, are seene infinitely to differ. For [Page 42]as the earth is a receptacle of all influences descen­ding from heauen, & like a mother bringeth forth, and feedeth those things which are begotten with in her, herselfe receiuing nourishment from water, breath from ayre, and naturall heate from fire; of which according to the seuerall quantities vvhich she receiueth, she yeeldeth forth her broode, more or lesse perticipating of euery of them, but taking most from herselfe, because in herselfe shee ouer­matcheth all the rest, so after the like manner, all liuing things bred or fed vpō the face of the same, and within the depth of the Sea, haue theyr bee­ing, being earthly, watery, or ayriall, according to the place of which they are, & temperature which they receiue; and all by the inwarde power they haue, to moue, or to rest, to increase, or to decay, shew forth that first power whereby strength was giuen to those elements at the first, to strengthen all things which of them should consist.

Hee which so sayed, was deceaued in that hee thought the heauen and the elementes to haue soule and life: whereby they are mooued, and or­dered, but he perceaued truly, that by the secret working of God they all are gouerned, and by him sondry wayes vnited, to make and to suffer each others vertue and power. But daylie experience may seeme to controle what hath beene sayed tou­ching the places, and the peace, which the ele­ments are sayed to hold. For it is seene that water is drawn vp neere the fire, which ought to remaine below the ayre, and ayre passeth downe into the earth, whose place is prefixed aboue the water, whereby their peace is broken, and they are at warre amongst them selues, the ayre thundering aboue, and the earth trembling below. True that so it is, and fit it should be so, the more to shew his aucthority that doth commaund, and their dutie which doo obey; for thereby appeareth his power in heauen and on earth, when he thundereth from heauen, and shaketh the earth, and that the ele­ments are his instruments to vse at his pleasure, when he maketh them to followe and to forsake their nature. VVhich is done, the water ascending, and the ayre passing downe, and after the same [Page 44]water falling downe when the cloud is broken, and that ayre going vp when the earth is opened, and both returning to their appoynted quarter, and ex­ecuting as before their prescribed order, to the qui­et preseruation of the world. The care and the eye, perceaue there is a God. So as sounding the thunder, the eare doth heare, and the earth shaking the eye doth see, and when both are calmed, of both we are assured, that one supreame there is, whose onely will as dutifull seruants to their onely Soueraigne they all obay. VVhereas were they of them selues, and subiect to no higher power, which could commaund their seruice, and correct their disorder, in the world, nothing should be but a ge­nerall Chaos and confusion of all together. They could neyther be deuided for each others safetie, nor mingled but to each others hurt. For, would fire continue vnder heauen and aboue ayre, with­out consuming the one, or wasting the other? The nature of it being continually to befed, or imme­diatly to be extinguished; or should not the earth by the ayre be rent a sunder, or by the water be o­uerwhelmed, the ayre pearcing into euery corner, and not i [...]luring to be smothered, and the water ouerflowing whatsoeuer it lyeth ouer? No more possible were it they should be mingled, and not destroyed, following their nature, which beeing contrary, would neuer suffer them to agree. So should they haue no beeing, nor cause any other thing to be. VVherefore the heauen, and the ele­ments, the placing and the ordering, the open shew [Page 45]and the hidden strength of them all, beare witnes, and make proofe, not to be denied, impossible to be disprooued, that there is a God. The conside­ration whereof might suffice, and needlesse it were to seeke further, were it not too great an ouersight for man to ouerlooke him selfe, who beeing the worthiest creature of all other, is the fittest to set forth the glory of his Creatour, by whose admira­ble wisdome he is of such incomparable perfection, The body of man the patterne of the world, and his soule the picture of God. that his body is the patterne of the vniuersall world, and his soule the picture of the immortall God. So that in him, more then in all the rest, God is to be seene and knowne, his body shewing outwardly the worke of his hand, and his soule inwardlie bearing the image of him selfe. His body of earth doth represent whatsoeuer is betweene heauen and earth; yea, the very heauens them selues are figu­red, all naturall causes contayned, and their seuerall effects produced therein. Three hea­uens resem­bled by the body of man, deui­ded into three parts. Three heauens there are sayed to be, which the members of the body deuided into three parts, make a liuely resemblance of. The lower seruing for generation and nouri­ture, are like the lowest heauen, within the com­passe wherof, the elements are found: for as from them all beasts, plants, trees, liuing, and other things, haue being, receaue nourishment, growth, moti­on, and sence; so of foure humours there ingen­dered, all the members are made, fed, mooued, and augmented. The same agreeing in nature, as in number, with the elements, and producing effects [Page 46]in all aunswerable vnto them: choller being hote and dry as fire; blood warme, and moyst as ayre; fleame as water cold and moyst, melanchollie as earth, cold and dry; of which altogether a perfect mixture, and iust temperature beeing made, the growing lyfe of plants, and that which to brute beasts giueth motion and sence, in the body of man is found & doth appeare. The vpper part in which the hart is seated, may be compared to the higher heauen, the eight sphere wherein the starres are fixed, which holding one iust and continuall moti­on, giueth light and life to all the world beneath, through shining beames, and comfortable warm­nes it sendeth downe, and euery where bestoweth: for so the hart being still in motion, after a iust pro­portion preserueth the whole body, in life and health, by sending forth the spirits of life, where­with it is well stored into all the parts by vaines and arteries in due course to be conueighed. Lastly, the head the vppermost part, is as the third and highest heauen, there sitteth the minde as in a Tower, and doth behold, gouerne, and direct all the actions of the whole body, causing it to mooue and to rest, to performe and to forbeare, what seemeth good there-vnto, euen as that excellent almighty power from that high throne his seate, mooueth the hea­uens, directeth the starres, and preserueth all things within the compasse of the world. Man a little world. VVherefore it is not without cause that man is sayed to be [...], a little world, when as his body alone beeing but [Page 47]the one halfe, & the worst part of him is the figure of the whole, and with good right may bee termed [...], in regard of the great beauty which aboue o­ther creatures it hath; and serueth no lesse then all the world besides, to shew the great excellencie of that power, which first was the founder & framer thereof. VVhose exceeding beautie caused some to thinke that God himselfe was like there-vnto, Cicero de natu. Deo. 1. supposing the fairest and finest shape, to be most fit for the best and diuinest nature. VVherein they were like deceiued, as if they should haue thought, the counterfaite of Venus to haue resembled the countenaunce of Apelles, the same being for excel­lencie of worke the chiefe spectacle of his Art, but altogether vnlike the fauor of himselfe. But strange it may seeme, and incredible it may bee thought, that man alone, eyther in part or in whole, should represent the world, which consisteth of thinges both contrary in nature, and infinite in number. I confesse it is so strange, that it is a vvonder, but vvonderfull is that God, who to shew the greatnes of his power, could make man so strange a creature, that in varietie what of outward shape, Man in him selfe resem­bleth all creatures, and vvhat of inward conceite, hee should expresse and excell all other things whatsoeuer. Sundry are the sorts of mettals and stones hidden vnder the ground, in­finite are the kindes of hearbes, trees, and fruites, growing, and of beasts going and creeping on the earth, so of fish swimming in the Sea, and of fowle flying in the ayre: all which are framed of so iust a [Page 48]shape, and of proportion so agreeable, as of each kinde found within the same region, and vpon the same Coast, all, or most of all are so like, as not the like, but the same they woulde seeme, were they set a sunder & not seene together; and yet if all at once could be viewed, sufficient difference to shewe the diuersitie of each kinde might bee noted. But a­mongst all the childrē of men, not any two, though bred within the same climate, though borne of the same parents, coulde euer be found, in whom dif­ference did not appeare, of heigth or of breadth of feature or of fauour, Albeit for number and place of all members, and parts, they are all as one. Many haue beene sayed exceedingly to haue resembled each other, Valer. Max, and none more then Alexander and Ephestio, whereby the Mother of Darius was occa­sioned in steed of Alexander to salute Ephestio; but though both were strangers vnto her, shee soone found that shee was deceiued, and craued pardon of her error. Some-what there is which better is discerned, then can bee described, that causeth a­mongst all men such difference to appeare, as easilie one from another, and euery one may be knowne a sunder. By which diuersitie of shape in his owne kinde, expressing the variable shew of all kindes of things whatsoeuer, In man some thing resembling euery cre­ature. it is to be thought that he was made to represent not any one, but all the creatuers of the world: which yet to make more manifest, some things hee hath of them all, whereby in him alone theyr counterfaite may seeme to be drawne, [Page 49]and layed open to be seene. His flesh is as the earth, sound, substantiall, and firme, it is braunched with sondry vaines, as the earth is distinguished with di­uers mettals. VVhich therefore are sayed to lye in vaines, because they follow the like course, and are dispersed a like: inwardly with bone, as the earth with stone it is strengthned, it is quickned and nou­rished, with the same life that causeth plants to spring and hearbs to grow, and like times it hath for the renuing and decay of blood, as they haue for the rising and falling of their sap. It feeleth a VVinter and a Sommer, a spring and a fall, it is also furnished with those sences, which euery sensible thing hath, of which some others want sight, some hearing, some one sence, some an other, and yet perfect in their kinde, that not wanting any, if na­ture be not wanting vnto it. And as in the outward fashion and disposition of his flesh, so in the in­ward motions and dispositions growing from the same, he is to him selfe vnlike, Man vnlike to him self, and like to all creatures in their af­fection. and like to all the rest besides, that are moued or affected in any sort. Of diuers creatures the motions are diuers, and as by kind they are seuered, so are they seuerally affected. Serpents are wilie, Doues simple, Lyons are bold, Deare fearefull, VVoolfes are cruell, Sheepe gentle, Asses are dull, Horses quicke, Cammels slow, Roes swift: and not one, but all are most of all of the same kinde a like. VVhereas of men, one is simple, an other subtill, one fearefull, an other hardy, one is gentle, an other cruell, one quicke, an other dull, [Page 50]one swift, Difference betweene men. Man diffe­reth from him selfe. an other slow; such difference there is betweene one man and an other. Yea, oftentimes such odds there is betweene a man and him selfe, as not the same, but an other then him selfe he see­meth to be, for he is both simple, and subtill, both gentle, and cruell, both hardy, and fearefull, both dull, and quicke, both swift, and slow: subtill to deceaue an other, and simple to auoide his owne danger, cruell where he hateth, and gentle to those he loueth, hardy against a naked faynt harted ene­mie, and fearefull against an armed resolued aduer­sarie, swift to reuenge, and slow to forgiue, dull in learning the best things, and quicke in apprehen­ding the worst. So is he most vnlike to him selfe, and like affected to all the rest, yea sondry more af­fections he hath then all the rest besides. For what beast is iealous or malitious, what giuen to reuenge, or mooued with compassion, which doth hope or dispaire, which counterfaite, or dissemble? The Leopard is not so changeable in the spots of his skinne, as man is variable in the affections of his minde. Innumerable are his fancies, vnspeakable his conceits, infinite his deuises and desires. The daily new fashions of attires, the sondry formes of sumptuous buildings, the rare inuentions of all kinds of arts, faculties, and misteries, are euident proofes that the humours of mens minds are euer flowing, and like the riuer Nylus, Semper aliquid apportant noui. Bring euer forth some new thing or other. VVherein I must confesse, he goeth be­yond [Page 51]all creatures by reason of reason, Reason fol­lowing af­fection gi­ueth strēgth there-vnto. wherewith alone he is indued. VVhich being captiuated by the strength of affection, followeth the sway, and altereth the course thereof, adding force incredible there-vnto. But by that which hath beene sayed, euident it is, that of all worldly things the linea­ments are drawne in the very body, and bodily af­fections of men, be they neuer so many in number, and so diuers in nature: his outward proportion, and inward disposition beeing infinite in varietie. VVhich notwithstanding, is not a more faire pic­rure of the world, The soule of man the liuely image of God. then his soule is a liuely image of God, the same dwelling in that earthly taberna­cle, as God sitteth in his heauenly throne. It is sim­ple without mixture, and spirituall without bodily substance, it mooueth, and is not mooued, it neuer resteth, and is euerlasting, it is one in nature, and deuided in power; and being in one, and the same place at once, and in the same time, it runneth through all the places of the earth, it remembreth things past, perceaueth things present, and behol­deth things to come; it seeth all, and of nothing is seene againe; rule also it beareth, and cannot be ouer-ruled in thought, or iudgment, ioy, or greefe. All which are properties belonging to the nature of God, and not found in any naturall thing, but onely in the soule of man, God said to be an im­mortall man, and man a mor­tall God. which from God was breathed into him. VVherefore, for the true re­semblance betweene them, the heauenly God hath beene sayed to be an immortall man, and an earthly [Page 52]man a mortall God, Caelius Rho­di. ex Mer­eurio. man being taken in respect of his diuine soule for a God on earth, and God estee­med in regard of that humaine image, to be a man in heauen. Such was the conceit of a mortall man, who perceauing that diuine part of him selfe, farre to excell, and greatly to differ from his earthly na­ture, could not but thinke that there was a deity of like quality, The being of God pro­ued, by the being of the soule so like vnto him. that was Authour thereof. So is the being of God fully prooued, in being so truly re­sembled by that, which such a creature could ne­uer haue beene, had it not by such a Creator beene caused to be, as is a God spirituall and immortall, that euer was, and euer shall be. For impossible it were that a bodily substance should beget a spiritu­all essence, and that from mortall seede an immor­tall soule should spring. Remooue the opinion of God, whose works are as well aboue the compasse, as within the course of nature, The cause by the ef­fects disco­uered. and it cannot be, but that affinitie there must be, between the spring, and the streame, the seede, and the fruite. VVher­fore, what could not be made by naturall meanes, whose bounds are certaine, must be thought to haue been created, by a power supernaturall whose limits are vnknowne; which being discouered in effects to be wonderfull, is to be deemed a cause admirable, in all heigth of reuerence rather to be esteemed, then either to be denied, or doubted of. Sith then the image of God is lodged within the body of man, and continually doth present it selfe, to the view of reason, no lesse then the face lyeth [Page 53]open of the eye to be seene; as impossible it may seeme that a man should think that there is no God, whose picture within him selfe the eye of his mind doth still behold, as it is incredible that seeing his owne face in a glasse, he should not iudge it to be the face of him selfe. For more certaine is the sight of reason being sound, and lesse subiect to deceite, then is the iudgement of the outward sence, which sondry wayes by outward meanes may be deluded. But if any be so blinded with the mist of ignorance, that by looking into his owne nature, he cannot discerne that image of God, yet turning from him selfe, and casting his eyes vpon the creatures of the world, if any thing he can thinke, he cannot but think, that there is a God. For what can be thought to mooue heauen, but that which made it? VVhat to open and shut the gates thereof, one whereat the Sunne goeth forth in the morning, the other wherin it returneth in the euening, but that which dwelleth therein, and hath rule ouer the same? VVhat to set in order such an army of starres, and to cause them all to hold one certaine & iust course, but that to which all things are easie, and nothing is impossible? VVhat to restraine the fire from as­cending, and the earth from falling down, to keepe the Sea from ouer-flowing, and to set peace be­tweene fire and water, in discord to make vnitie, and a friendly coniunction between things of con­trarie disposition, but that power which hath po­wer ouer heauen and earth, and doth commaund [Page 54]and controle, both nature her selfe, and all naturall things whatsoeuer; and what should that be, but euen that which in power, wisdome, and perfecti­on, is infinite, admirable, and incomprehensible? That of the Grecians is called [...], for the sharpnes of his sight, and swiftnes of his course, because he seeth all, and ruleth ouer all in a moment. Of the Latines Deus, for that of his fulnes and bounty, hauing all, he giueth all that the world hath; of the English, God, for as much as in respect of excellen­cie he is only good, and goodnes it selfe to be estee­med. If then it stand with reason that nothing can make it selfe, and no power other then God, can be found or imagined sufficient to performe the least of those thinges before mentioned, reason doth assure vs that there is a God, and ouer and a­boue reason, euery sence: for the light of heauen doth shew it to our eyes, and the birds of the ayre doo sound it into our eares, we tast it in the fruites of the earth, and the sweete sauouring flowers breathe it vp into the very braine of our heads, so as we are enforced to feele, perceaue, and vnder­stande the same. VVherefore vnreasonable and sencelesse is that man that seeth not, and beleeueth not that there is a God.

Chap. 4. That reason and sence may iudge that there is but one God.

THe world consisting of heauen and earth, it may seeme to haue beene the pleasure of God, the maker of them both, to place in eyther of them, one speciall creature, that for excellencie and vnity of nature, should be the picture & image of him selfe. The sunne in heauen, and on earth the soule of man; to the ende that man, of whom chiefely he would be honoured, beholding the sunne with his bodily eye, and with reason the eye of his minde, looking into his owne nature, as well without, as within him selfe, might perceaue, that a God there is, and that there is but one: who doth both shine in heauen, as that glorious starre the Sunne, and rule on earth, as that excellent creature the soule, where-vnto all other liuing creatures are subiect. Of this it hath been spoken, The Sunne a resem­blance of God. of that it may be sayed, that being in the firmament aboue, it ex­erciseth his power on all the creatures below, and holding an vnitie in it selfe, it disperseth it selfe through the corners of the world, and giueth light to euery starre that shineth, and causeth life in euery thing that liueth, and is of such brightnes, that it darkneth the most glittering starres, and dazeleth [Page 56]the sharpest eyes, although neither starre haue light, nor eye sight, but by meanes thereof. So as verie notably it expresseth the nature, and the power of that onely and mighty God, who from aboue be­holdeth, and ordereth all thinges whatsoeuer or wheresoeuer beeing, and giueth sight and vnder­standing to all, albeit in his greatnes and glory, of none he can be seene or vnderstoode, and yet as the Sunne is visible to the eye, and the soule subiect to the sight of reason, God of man in a mea­sure seene and con­ceaued. so God in a measure, is truly sai­ed sensibly to be seene, and iudicially to be concea­ued, of all those which haue eyes to behold, and reason to consider such creatures, as he hath orday­ned to be witnesses of his nature. But the soule be­ing buried in the body, The body the graue of the soule. as in a graue, which there­fore is called [...], quasi [...], the graue of the soule, and the Sun shining in heauen openly to be seene, the eyes of men haue beene drawne to looke vp­ward, and there to seeke God, where manifestly appearing, they could not but see him in all glory and maiestie to shine. Howbeit, in searching to know what he was, their errors were as grosse, as their opinions were diuers; Some thinking the Sunne, others the Moone, and other-some the whole circuit of heauen, By naturall reason im­possible to know what God is. to be a God. And no meruaile that they were deceaued, when by the low reach of naturall reason, they sought to appre­hend the high mistery of that supernaturall power, which is infinite and incomprehensible: But that it was onely one, otherwise they could not thinke, [Page 57]reason manifestly teaching, that otherwise it could not be. For when by consideration of all naturall things it is euident, that nothing is of power suf­ficient to make or to mooue it selfe, and that consi­sting of contraries, they are more apt to destroy, then able to cause or preserue one another, most reasonably it is that there be, because of necessitie it is that there must be, a maker, a moouer, and a ru­ler of them all, and how? A maker, of omnipoten­cie to doo what he will, a moouer, of aucthoritie to dispose as he will, and a ruler of all goodnes and excellencie, to order and preserue all according to his will; else were it impossible that the world should haue been made, mooued, and ordered as it hath been, consisting of parts no lesse repugnant in nature, then infinite in number. VVhich the Greci­ans well obseruing, found out three names aun­swerable to those three properties, Aristid. in hymno, in Io­uem. Dioge. La­erti. Caelus Rhodi. The Greci­ans by three names ex­pressed the nature of God. and gaue them all to one God; as agreeable onely to one alone, calling him [...], and [...], somtimes by one, and somtimes by the other; [...], as that wherby all things are caused to be, [...], for that he giueth life and mo­tion to all, & [...], in regard of his excelling good­nes, in gouerning and preseruing both the whole, and euery particuler whatsoeuer. VVho so being as in very truth he is, the originall cause from which all things doo proceede, the roote of life out of which all life doth spring, and the fountaine of goodnes, from whence all good doth arise & flow, then is he but one, for it cannot be that more then [Page 58]one, that cause, that roote, and that fountaine can be. The cause of causes can be but one. That cause of causes, that is, the causer of all things, was to haue being, before any thing had beginning, and be he must onely by, and of him selfe, for be he could not by participation of any thing else, when all whatsoeuer is, or euer was, by him was made, and from him did proceede. So was he the first, yet not by priority of time, by worthi­nes of nature, or by order of beginning, for he was before time, aboue nature, and without be­ginning, but first, because all were after him, and none equall and together with him: And as the first, so the last, for hauing no beginning, he can haue no ending, being vnborne he cannot dye, if nothing had power to make him, what can be able to destroy him? Then being the first and the last, the beginning and the end, he is that he is, and shall be that he shall be, when all things that are shall not be, not as now they are, but changed in nature, as he can neuer be, that is aboue nature, and therfore one alone, and the same. And being the first and the maker of all, he was almighty, and had all po­wer in him selfe. But so he could not be, if any other were of like power, and could doo as much as him selfe. For what is giuen to the one, is taken from the other, so as what the one hath, the other wanteth, and to haue any want at all, were against the nature of eyther, there being no fulnes where there is want, nor perfection where defect is found. If then a maker and almighty, as he must be that is [Page 59]God; there can be no partner of his power, there ought to be no pertaker of his glory. Neither pos­sible is it that life should be giuen by more then one: whereof the roote must be one or none, for when all things that can be liuing of contrary qua­lities must consist, and life is nothing else but an vni­on of body and soule, which can neuer be vnited but when those contraries of disposition to one iust, and peaceable constitution are reduced, wher­by nouriture groweth, and strength doth ensue, it followeth that whatsoeuer giueth life, must be of all vnitie, without any the least diuersitie within it selfe; otherwise, if any difference it should haue, and not altogether be one, wherein it wanted in­differencie, more to the one, then to the other it would incline. So should there be no equality of mixture for partiality of fauour, and so no peace, no vnity, no life should be, wherefore one in na­ture, one in number, one in all, that one which is the authour of life ought to be. If it be sayed that Gods may be the same in nature, and yet sundry in number, and that in them giuing life, no such vnity is required, but that which may fall into more then one, no affinity being betweene the life giuers, and the liuing things, betweene the nature of Gods, and the naturall parts of the world, it must be aun­swered, that in trueth to God neyther nature nor number can be ascribed, he being an essence in no sort to be conceaued; if not supernaturally and al in singlenes he be considered. For although he be not [Page 60]seene of men, God seene of men in the glasse of nature. but in the glasse of nature, yet therin his greatnes doth appeare so much to exceede her compasse, as easily they perceaue, and assuredly re­solue that he is so much aboue, and so farre with­out her reach, as that he cannot be subiect to the force of her lawes. VVherfore, when mortall men according to theyr naturall vnderstanding search for him, they finde what he is not, and there-vpon conclude him to be that which most probably theyr weaknes can neuer be comprehended. VVhereof it hath been, that sundry wise & learned men haue thought no better way to define what he was, then by way of deniall, to shew what he was, not saying that neyther the heauen, nor the skie, nor the sun, nor the moone, nor the elements, nor the world was God, but the works of God, and therfore God to be the maker of all. So reason teaching that mul­tiplicity must needes be after vnity, and that one there must be, before many ones there can be, the same concludeth, that God which is the first, cannot be multiplex sed vnus, not many but one. Againe, sith nothing can be compounded which may not be dissolued, it followeth, that God which is euer­lasting without dissolution, could not be but eter­nall without composition, and therefore ens vnum et simplicimum. And so being most reasonable it is to thinke, that he that is onely, and merely one, one in all vnity and simplicity, is fittest to set at one those things which are of contrary disposition, he [Page 61]being not likely to leane to eyther side, who hath nothing in him bending to eyther part, whereas being many and diuers (as diuers they must be, if they be manie) they could not possiblie make a peace, where contrariety mooueth a warre. For how should things subiect vnto them, by them be drawne together, who through diuersity of them selues are not one, but stand asunder? How should fire end water, become friends, if as Thales thought, Dioge. laerti. there were one God to doo all out of water, and one other, as Heraclitus might as wel haue thought, to doo as much out of fire. There could not, nor there needed not an attonement to be made be­tweene them, if both Gods had power a like by eyther, without the helpe of other to doo what he would. But they must be vnited and coupled as man and wife, before any lyuing thing can be brought forth.

Fire as the man, and water as the wife, are to be considered, who being ioyned in marriage, their [Page 62]issue it is whatsoeuer hath life, for all liuing things consisting of body and soule, there must be moy­sture to breede a bodily substance, and heate to bring foorth a lyuing soule, whereof the experi­ence is seene in the egge, and in the bird, the egge being first a substance full of moysture without life, and after a bird by long and continuing warmth, quickned, and made aliue, yet of it selfe neither moysture can make the body, nor heate the soule, but both well tempered, cause and ioyne together both a body and a soule. VVherefore, sith fire and water must be made friends, that heate and moy­sture may meete and ioyne in one; sith a iust tem­per by an equall temperature of contraries must be made, that one constitution of diuers natures, as one harmony of sondry times may consist, before eyther life can be had, or nouriture can be yeelded; great reason it is, that he that should draw all into one, should be but one, and alone, without the fellowship of any other, that none there should be to resist his power. And not otherwise can it be supposed, that he is, or can be, being that [...], from whom as from a fountaine all good doth flow, he must be summum bonum, & summe bonus; the chiefe good, and chiefe in goodnes; and therefore one God, without match or peere. Goodnes in him, and he in goodnes ought to excell, and that incom­parably, because all good into all parts of the world is deriued from him, and he alone in good estate doth preserue, gouerne, and order all. The Sunne [Page 63]shineth, the earth flourisheth, trees grow, beasts mooue, and man through him and by him, doth enioy whatsoeuer is good in euery of them. How then can he be compared with, if all good from one, nothing from an other can proceede? If any be his equall, then doth he not excell, if he alone commaund, and all the rest obey, who is his fellow ruler, whose aucthority is like vnto his? It was not without ground that of old tota Musarum chorea, Caelius Rho­digi. 1. all the whole company of Muses were sayed to sing and daunce ad imperium Apollinis, at the commaun­dement of Apollo: and of him, Orphe. in hymno Apol­linis. [...], with his lowde Citherne he gouernes all the world: thereby the rule of one God aboue all, and the thankfull obedience of all on earth, to one a­lone was intended and signified: who therefore is sayed to be called Apollo, quasi [...], that is simple, Plato in Cratilus. and one or [...], as sequestred from others, and without company alone. But if it be thought that for the rule of the world there needeth not a chiefe King, and that there may be fellow Gods in heauen, as men haue peeres on earth, and that one God is not sufficient to be the authour and worker of all good; let it be sought if it be reasonable, and by reason it shall be found to be impossible, Impossible the world should be ruled by more Gods then one. that the whole world should be ruled, as it is, and so long as it hath beene, all things being ordered with such wisedome, and held in one setled course without destruction, if there were more rulers of the world then one, who being of equall power, and of de­uided [Page 64]rule, could not but striue to excell, which of all things to the nature of God is most agreeable. Then should there be warre in heauen without end, for who should giue place, the warriers being equall that doo contend? And in the world no­thing but contention and trouble; the fire with the water, the ayre with the earth, the starres with the planets, all powers both high and low, both hea­uenly and earthly would fight; for how should the Subiects be at peace, their Soueraignes being at variance? VVhich so being, what could ensue but confusion and destruction? VVherefore, the quiet peace of earthly creatures, the wonderfull harmony of heauenly bodies, the iust returne, and neuer fai­ling course of euery time and season, doth shew and prooue, that to one power and one will, that is to one God, whose power is his will, they are subiect all. Day to day, and night to night; the Moone to the night, as the Sunne to the day, the one to the yeare, as the other to the moneth, is a witnes that more rulers then one they know not, that more Gods then one they haue not. If it be sayed notwithstanding, that which hath beene say­ed, that by the iudgement of auntient Poets, men of learning and wisedome, it may be thought there are more Gods then one. For that by them seuerall kingdomes to sundry Gods were allotted, as if one were not sufficient to gouerne all. Why many Gods by the Poets fayned. It may be aun­swered, that thereby their meaning was to beate downe the pride of earthly Kings, who could not [Page 65]be contented with their owne, but thought them selues fit, and ambitiously sought to rule the whole world. And that therein also did appeare that mul­tiplicity of Gods, doth ouerthrow the dignity of a God, that from many, many mischiefes would en­sue, and that to rule in order, keepe in peace, and in happines to preserue the world, there needed but one, and more then one there could not be. For their aucthority being deuided, and seuered sondry wayes, they were euer at strife and contention to­gether, about the sauing or destroying of men, ar­mies, Citties, and common wealths.

Mulciber at the request of Iuno, Homer. Iliad made armour for Achilles, deliuered him from Xanthus, The con­tention of the Gods. pursued the Troianes with fire, & was ready to burne men, Citty and all, but was pacified by Iuno againe. A­pollo being angry with the Grecians, sent a plague amongst their shipps, encouraged the Troians a­gainst them, saued Troy by repulsing Patroclus, and hid Agenor from Achilles, by casting such a mist a­bout them, that the one had oportunity to flie, and the other no light to pursue. Venus was indiffe­rent to both sides, shee rescued as well Parris the Grecian, from the force of Menelaus, as Aeneas [Page 66]the Troiane, from the fury of Diomides. Pallas be­ing wholy for Greece, stopped her eares at the pray­ers, and regarded not the teares of Hecuba, and o­ther the Ladies of Troy, and in fauour of the Gre­cians, reasoned with Iupiter, when all the rest kept silence. At the length they fell all together by the eares, Pallas with Mars and Venus, ouerthrowing the one, and ouercomming the other. Neptune prouoked Apollo, who refusing to fight, Diana was offended, and reproched him for a coward. Then Iuno tooke her vp for her boldnes, and Iupiter sat laughing in heauen to behold the folly of them all. Such are they by the Poets noted, such their acti­ons and affections described to be, not comly for mortall creatures, but more vnseemely for heauen­lie wights, and most vnworthy such as should be rulers and gouernours of the world. Heere if my purpose were to stand vpon the opinions of men, I could shew their iudgements by reporting their sayings, which being infinite, are not so many as they are manifest to prooue there is no God but one. Orpheut. One naming him [...], the first borne, an other [...], Sibilla. and [...], vnborne, and vnmade, an other [...], and [...], borne of him selfe, and of his owne nature, and sondry others by sondry o­ther speeches expressing the nature of God, to be of all vnity and simplicity. Lactantius. As well may appeare by the religious labours of learned writers, Mornaeus. as well aun­tient as moderne, faithfully collecting the same. But why should man seeke the testimony of others, [Page 67]for proofe of that, whereof his owne eye is a sure witnes, and his vnderstanding an assured euidence to him selfe? For as he cannot but see that there is but one Sunne in the firmament that lightneth the world, warmeth the ayre, comforteth, and bring­eth forth whatsoeuer groweth, and flourisheth vp­on the earth, and one onely soule in man, which giueth life to his flesh, light to his vnderstanding; causeth his actions, ordereth his affections, imploy­eth and directeth all the parts of his body. So ther­in may he most euidently see and know, that one God there is, and onely one, which hath made the Sunne, and created his soule, and hath framed them both to be such as they are; of purpose to expresse his owne nature, that appearing to be one to him alone, and to none other, all honour and glory should be yeelded for euer.

Chap. 5. That the power of God is ouer all, but extended most, ouer and vpon the greatest men.

GOD being the maker of the world, and the Lord of all, it is not to be doub­ted but that he hath power ouer the world, and that all things are subiect vnto him. The heauen and the earth, the fire and the ayre, the Sea and the Land, men, beasts, euery, and all wheresoeuer, and whatsoeuer [Page 68]being, are the worke of his hands, and therfore his alone, and only his to be commaunded.

No man can looke besides, God euery where to be seene. or turne away from God, no place is without the view of his eye, and th'aucthority of his presence, his power is in, and through all, it is wonderfull, and aboue all to be considered, whether liuing in heauen, fixed in the firmament, swimming in the Sea, growing within the bowels, or moouing vpon the face of the earth. For how should it otherwise be, he being able by saying the word, to perfect the whole worke of heauen and earth, out of dust to create the body of man, and with his breath to make him a lyuing soule; what power can be greater, or what is able to expresse the greatnes thereof? If heauen and earth had a voyce, if the birds of the ayre, and the beasts of the field could speake, they would open their mouthes, and straine them selues, to sound out the wonderfull might of their almighty God. But sith they are not framed so, as so they can doo, let man which is fashioned for that vse, & to whom it chiefely doth belong, neuer cease to pronounce, [Page 69]and to proclaime how wonderfull that God is, whose creature he is, and by whom power is giuen vnto him, not onely more then vnto all, but ouer all the creatures of the world. Surely, it is the will of God it should be so, for hauing made him his Lieuetenant vpon earth, both to supply his place, and to heare his voyce, necessary it is that he should both know the power of him whose person he doth represent, and acknowledge that aucthority where-vnto he is to be obedient. Yet as in the first beginning, such was the pride of the first mans hart, that where eyes were giuen vnto him to cast them vpward to behold heauen, and therein to glorifie as well the maker of him selfe, as the Creator ther­of, he looked downe vpon him selfe, and lifted vp his mind into heauen, desiring rather to be as God, then to honour God as he should haue done, so euer sithence the ofspring of his seede, being line­ally infected with the corruption of his attaynted blood, hath offended in the proud conceite of it selfe, and in forgetfulnes of the Lord God; euery braunch drawing venom from that poysoned root, though all bring not forth like bitter fruite. All the chil­dren, but not all like heires of Adam. All are the children, but not all alike the heires of Adam, all are stayned with his sinfull inclination, but such chiefely are defiled with his vndutifull rebellion, as enioying the glory of the world, giue eare to the alluring voyce of flesh and blood, The glory of y^e world, occasion of the greater sinne. and follow after the false perswasion thereof. Riches, reputation, and aucthority, lift vp the mind, giue boldnes, and [Page 70]cause the hart to swell: whereas pouerty deiecteth, contempt causeth griefe, and subiection is accom­panied with feare. Euery of those doth minister occasion of sinne, which, who so hath them, can­not be freed from; but not being of one nature, they breede offences not of the same measure, be­fore the face of almighty God. In time of necessity the poore mans tongue is hardly restrayned from blasphemie; Hard in po­uerty not to sinne. when the sweat of his browes doth not gaine bread for his mouth, when he laboureth with his hands, and goeth naked without cloaths, when notwithstanding that he rise early, and sit vp late, cold doth pinch his body, and hunger his bel­lie, so as he goeth to bed with heauy cheere, and riseth with a greeued mind, want standing before him, and behind him, ready on euery side to de­uoure him. VVhat is he, which trusting in the Lord looketh vp to God, and calleth on him as the young Rauens doo, for their foode, and doth not murmur or dispaire? All are of­fenders. No man can be thought so free from the corruption of nature, which in that case doth not offend, in word, or in thought, open ly before the world, The grea­test men the greatest sinners. or secretly within him self. But it is the rich and mighty man, he whose eyes swell with fat, and is clothed with purple and gold, who feedeth daintily, and liueth sumtuously in all aboun­dance, not feeling want, or fearing danger; which beholding what he hath, and not looking to him which gaue it, is proud of his owne strength, for­getteth the Lord God, and in the middest of his [Page 71]happines, is most vnhappy. It is not to be doubted but that priuate men, men of meane and base ac­count, sinne often against God, both in thinking too well of them selues, and in performing not well their duties towards God and man. But it is to be obserued, that the higher in place, and grea­ter of estate, being not contented with that they haue, but still aspiring, and greedily seeking what is none of theirs, soonest forget they are vnder the Lord of heauen, and therein most greeuously pro­uoke his anger against them. Rulers and Magistrates duly to be regarded. Here I would not be thought to draw into question the liues, or into ha­tred the names of those, which are rulers, and liue in cheefe place of aucthority vnder God: of whom farre be it from my pen to write, or from my hart to thinke, otherwise then with all duty to theyr place, and reuerence to their name. Neither by tax­ing them, doo I seeke to cleere those, whose offen­ces are held within compasse by want of meanes, and who sinne not, because they cannot in so high a degree, for in ill as in good, voluisse sat est, the mind makes the matter. But as after the curse giuen, the most fertile ground hath beene found to beare thi­stles and bryars most, if it lye at rest, and follow the nature of it selfe, and yet the soyle not the worse, though not manured it yeeld the worst fruite: euen so, if since the transgression, the greatest ones haue brought forth the most greeuous sinnes, out of that naturall corruption where-vnto they are subiect, not being restrayned by force of lawes, nor lacking [Page 72]meanes whereby to pursue their desires, yet, being graced with the place of aucthority, they are and ought to be reuerenced of men accordingly, the person, High Magi­strates the special ima­ges of God. not the function deseruing blame. They are called to be the speciall images of God, which being, they are lightned with knowledge, & indued with vnderstanding, they subdue affection, and fol­low reason, they excell in vertue, no lesse then they exceed in dignity, all other of other sort, how good, and how great so euer. For, for a priuat man not to be an oppressor, for a poore man not to be proud, for him which is vnder law, not to passe the com­passe of law, though it be not alwayes common; yet euer as a common thing it is regarded: but to haue power ouer all, and to doo wrong to none, to sit in the highest seate, and not be puffed vp, to be lawlesse, and not to doo that which is vnlaw­full, is a vertue so diuine as aproacheth neere to the nature of God, and cannot be found in any but in those, which are next vnder God, and as Gods are set in chiefest place of rule. He sayed truly, which sayed

And he againe, Cicero pro Muraena. Non Asiam nunquam vidisse, sed in Asia continenter vixisse laudandum est, Not neuer to haue seene Asia, but in Asia temperatly to haue liued, is to be commended. But that vertue as ma­ny may seeme to haue, as abstaine from pleasure for [Page 73]feare of payne, and that praise, all such to deserue, as liue temperatly in the middest of delicacie, a­gainst their will. VVhich is not the case of Princes, with whom no feare is of punishment, all pleasures are present, and nothing able to withstand the force of their desires. VVherefore, Good Prin­ces truly sayed to be Gods. all good Princes and rulers, which rule their affections by the law of rea­son, and gouerne them selues as they ought to doo, being subiect to no earthly power, are truly sayed to be Gods, and ought accordingly of men to be reuerenced, admired, and not to be compared with. VVhich sort I meane in no sort to touch, neyther any as Kings, (for great is the name of a King, and not rashly or presumptuously to be spoken of.) But if any, as men offending against the maiesty of God, through the pride of their harts, or iniquity of their liues, against whom the Lord God hath been plea­sed, as against other sinners to stretch forth his arme, that they with the rest might feele his strength, and finde their owne weaknes, and know that as out of dust he made, and raysed them to be such as they are; so not being as they ought to be, he is able as dust, with the breath of his nosthrils to blow them away. Heereof, if times and places be examined, in all ages, of all Nations, examples sun­dry may be found, to shew that so it is, God from time to time hath aduanced the poore, and pulled downe the rich. and hath beene euer, euer since there haue been men in the world. So hath the Lord God from time to time as well aduanced the poore, as pulled downe the rich, and caused no lesse the weake to preuaile, then [Page 74]the mighty to fall, that both the poore might re­ceaue comfort, and the rich aduertisement, the weake incouragement, the mighty warning: they to depend of the prouidence, these to stand in awe of the power, and all iustly to be occasioned to giue all glory to his name, Adam the first man and the gre­test Lord. that is almighty. He that was the first, was the richest, and greatest Lord that e­uer was on earth, with whom I thinke fit to begin, because he began the fray, whereof his successors haue felt the blowes, his fall being their foyle, and his punishment the patterne of their paine, if not warned by his example, they turne from the right way, Genesis. and tread in his wandring steps. God of his power made him out of the earth, and from his side tooke a woman without his greefe, The power of God seen in the ex­ample of Adam. which he gaue him for the comfort of his life. And that God of his goodnes graunted vnto him, being but a lump of earth, rule and aucthority ouer all the earth, whereby he was as great as he could wish, and more happy then he did conceaue him selfe to be, all things being ready to serue him, and nothing able or apt to resist him. But when rebelling against that good God his maker, he shewed him selfe an vnthankfull creature, and was not pleased to be a chiefe Soueraigne in bearing rule like vnto God ouer all the world, but would be a very God on earth, as God him selfe was in heauen, hauing all knowledge of good and euill, what followed? He saw his owne nakednes, whereof he was ashamed, and durst not come foorth into Gods presence [Page 75]whom he had offended, but finding him selfe to be stripped of all, and that of that God, who most frankly had giuen all, euen all power, and perfecti­on, perfection of his owne nature, and power ouer euery creature vnto him, he knew nothing more, then the power of God, and the weaknes of him selfe, and that for his presumptuous desire to know both good and euill, his knowledge then was of Gods former goodnes, which iustly he was depri­ued of to his shame, and of his present ill estate, which to his greefe deseruedly he was entering in­to. For his wife being punished in the sorrow of her birth, and the earth cursed for his sake, and for his woe, out of Paradice his princely seate was throwne, by the hand of his God, and by the sword of the same God there drawne, and shaken against him, he was kept from euer comming in againe. So being banished from his natiue blessed soyle, and turned into the wide world where the earth yeel­ded thistles and bryars vnto him, as testimonies of her rebellion towards him, in regard of his pre­sumption against God, the present vse of a toilesom life, and the perpetuall memory of his happines lost, Gaue him aboundantly to vnderstand, how boun­tifull and full of power the hand of God was vnto him at the first, in giuing, and forcing all to be vn­der his rule, and then how hard and heauy it was vpon him, that for maintenance of his life, he was driuen to striue with the earth, which though he trod vnder his feete, he could not subdue without [Page 76]the strength of his hands, and the sweate of his browes. In the ex­ample of Adam the poure of God is to be seene of all sorts. Heere, of all sorts, the power of the God omnipotent, is to be seene: the poorest are not of lesse value, nor the basest of meaner account, then dust, which was raysed to the possession, and com­maundement of all worldly things: the richest, and greatest haue not more, nor more aucthority then had he, which was owner and ruler of all, between heauen and earth, from the vttermost bounds, and round about the compasse of the same; who not­withstanding, became naked, banished, and forced to labour, or not to liue. After the sinnes of the world, with the Sonnes of men growing to be in­finite, and infinitely to exceede, in contempt of God, and heighth of pride, God to make knowne to all the people of the earth, that he could both destroy, and preserue, both call together, and scat­ter asunder, Genes. 7. at his pleasure, he first opened the win­dowes of heauen, The flood. and brake vp the fountaines of the deepe, whereby all the mountaynes vnder hea­uen were couered, and the whole earth ouer-whel­med with water, and none saued aliue but onely Noah, with such few as in his arke, by the com­maundement of God were preserued; and when being encreased and multiplied, they went about to erect a Tower, which standing on the earth, should reach vp to heauen, Gene. 11. as if they would clime vp to the highest, and sit with him aboue, he made their owne tongues the instrument of their owne punishment, by confounding their owne language, [Page 77]in such sort, as speaking, they were heard, and not vnderstoode: whereby they were scattered, their weaknes appeared, and the building was left vn­done, but standing high, The Tower of Babilon a monumēt of mans va­nity and Gods om­nipotency. as a monument of their vanity, and of his omnipotencie, farre, and neere, to be seene. VVhat diuersity then was there, be­tweene the rich and the poore, the mighty, and the weake, when all of all sorts were drowned, eight onely, not for wealth or dignity, but for iustice, and vertue excepted? Or what preheminence had any, when all could speake, and none deliuer his minde, all heare, and not one vnderstand? The rich soyle about Sodom, brought forth great sinners. Gene. 13. It fol­lowed that the rich soyle about Sodom and Gomor­ra, which was as the Garden of the Lord, before it was destroyed, brought forth wicked and excee­ding sinnes against the Lord. But was their riches their raunsome, their power their defence? Gene. 18. No­thing lesse, onely righteousnes might haue beene, if amongst thousands it had beene found in tenne, which not being, and the cry of their sinnes ascen­ding vp to heauen, the Lord rayned fire and brim­stone out of heauen vpon the two Citties, wherby they were ouer-throwne, and the inhabitants of them destroyed all, saue onely iust Lot, Gene. 19. with his wife and two daughters, which immediatly before, were by the Angels taken by the hands, and set without the Citty. Gen. 25, 27 Though Iacob had gotten the birth-right, and his Fathers blessing from Esau, yet when he departed from his parents to goe to La­ban, it doth not appeare but that he went alone. [Page 78]VVhen he slept, Gen. 28.29. he layed a stone vnder his head, and desired of God onely meate and apparrell, and being come to Laban, he serued twice seauen years for Rachell, first vpon agreement, secondly constrai­ned by deceipt, wherefore poore was his estate, his condition base, and paines with patience, his onely meanes to recouer his right. Gen. 30.32. Yet being contented, and depending vpon the goodnes of God, he be­came rich, aboue measure, and was named Israell, because he had power with God, and should pre­uaile with men. Gen. 37.39. Ioseph stript out of his coate, was by his brethren cast into a pit, from which being lifted out, he was first sold to the Ismalites, after by them to Potiphar: lastly being falsly accused of his Maisters wife, Gene. 41. he was cast into prison. But he fea­ring the Lord, and the Lord being with him, what­soeuer he did, did prosper, till at length he became ruler ouer all Egipt. Great was the pouerty, and the miserie extreame, Exod. 1, 2, 3, 8, 9, 10. which the Israelites did suf­fer vnder Pharao, a King, but proud, and hardned in hart, against the great King of heauen and earth. VVhile they (poore soules) were cruelly afflicted, The misery of the Israe­lites vnder Pharao. all manner of bondage being layed vpon them, to make them weary of their liues, Pharao affying in his owne strength, scornfully asked, who is the Lord, that I should let Israell goe? And seeing the miracles performed by his Sorcerers, and vvise-men, which were done by Moyses and Aron, hee per­sisted in rebellion against God, and cruelty ouer his people; and albeit the Enchaunters perceauing [Page 79]their skill to fayle, when they could not turne the dust into Lyce, were enforced to say vnto him, this is the finger of God, and he saw the Lyce to be o­uer his land, vpon man and beast, the morraine to fall vpon the cattell, the plague of sores vpon the people, and thunder, and haile, and lightning vp­on the ground, whereby men, beasts, hearbs, and trees, were smitten and broken to peeces, and Grashoppers strange and innumerable, to couer the ground, and to deuoure whatsoeuer was left, and darknes by the space of three dayes, to be in all the land of Egipt; that not a man during that time, could see an other, or rise vp from the place where he was; yet God being willing to get honour of him, he hardned his hart so as he still pursued Israel. Exod. 14. But they flying, and he pursuing, The great power of God in de­liuering Is­raell, and punishing Pharaoh. the Sea was diui­ded and brought together againe, that Israell might escape, and hee be drowned with all his Hoast. VVhich variety of greeuous punishments, partly by base and conetmptible creatures, and partly by fear­full & vnusuall meanes inflicted, is an argument that God is able sondry wayes, and can vse as well the least, and most silly instruments, as the greatest, and most terrible weapons, to punish the sinnes of men, and amongst men to pull downe the pride of the highest, and to ouerthrow the strength of the grea­test, and that he so doth, to make it knowne, that none is like vnto him in all the earth: and where the Sea was made dry land, and the same the bot­tome of the Sea againe, it appeareth that both Sea [Page 80]and land are readie to execute his wil, and serue to shew his power, no lesse in destroying his enemies, then in preseruing his chosen; howe poore, hovve weake, how distressed soeuer. VVherfore the Is­raelites being afraid when the Philistines went vp against them, and hauing no hope by their owne strength to escape, being vnarmed and altogether vnprouided; 1. Sam, [...]7. they saide to Samuell, Cease not to crie vnto the Lord our God, for vs, that he may saue vs out of the hands of the Philistines. They then comming to fight against Israell, and hauing full assuraunce of victorie, not seeing a man to draw a weapon, or to lift vp his hand against them; as Samuell offered the burnt offering vnto the Lorde, the Lord thun­dred with a great thunder out of heauen vpon thē, and scattered them, so as they were pursued and slaine before Israel. 2, Chr, 20. Ichosophat in like sort, the chil­dren of Moab and Ammon, comming with a great multitude to battaile against him, was dismaied, for hee saw nothing in him and his, able to withstand so mightie and many enemies. He thersore sought the Lord, and set his eyes toward him; who laying ambushments against the children of Ammon, Mo­ab, and Mount Seir, which were comming against Iudah, caused them to slay and destroy one another. So by the strange working, and mighty power of the Almightie, the enemies of Iudah, were kylled of themselues; theyr owne hands seruing, nay stri­uing, 2. Chr, 32. to cut theyr owne throates. Senacharib inua­ding Iudah, and besieging the strong Citties, and [Page 81]thinking to winne them for him selfe, proudlie vaunted what Nations he had ouercome, and spa­red not blasphemously both to speake and write a­gainst the Lord God of Israell. But Hesechias the King, and the Prophet Isaiah, praying against him, and crying to heauen, the Lord sent an Angell which destroyed all his valiant men, and the Prin­ces and Captaines of the Hoast, so as he returned with shame into his land; and being come into the house of his God, they that came forth of his owne bowels, slew him there with the sword. Infinite it were to rehearse the notable examples of Gods wonderfull workes remembred, throughout the whole volume of holy Scripture, both in the con­fusion of the rich and mighty, being wicked, and preseruation of the poore and weake, being godly: they are euery where to be reade in the History of the Prophets, Iudges, and Kings, and as well in the time, as before the comming of Christ. VVher­fore, leauing the same to the view of all, which of all lye open to be seene, I will of much remember some-what, that of prophane men hath beene re­corded, wherein the strength of Gods hand is to be admired, when it pleaseth him for the secrecie of his iudgement to put it forth, and to execute his will vpon the Sonnes of men; which being of lesse credite, and of no worth, in comparison of the as­sured testimony of the word of truth; it may serue for better vse to some, as ill foode doth best agree with bad stomacks, and dimme light with sore eyes. [Page 82]It is not to be doubted but that the burthen of po­uerty is great, The burden of pouerty great. & that by the strength, not of the bo­dy, but of the mind, it is to be borne out. VVher­of it hath been truly sayed, Menander. [...] to endure pouerty is not euery mans case, but his that is wise; and accordingly it hath beene seene to fall out in the example of Socrates, Diogenes, Anaxa­goras, and other Philosophers, whose minds being fortified with wisedome, by no force of pouerty could be ouerthrowne; wheras the common sort, being led by the present sence of outward things, admire riches in others, and finding want in them selues, are deiected in mind, and carried on to foule actions, or vnseemely complaints, to whom I may say as Paulus Aemilius did to Persius, lying downe at his feete, and vttering base words, and requests vnmeete for a King, Plutarch in Aemilius. though a Captiue at that time, ‘they seeke to amend their ill hap with a worse fault, and shew them selues both worthie their meane condition, and vnfit for better fortune.’ But how, and whatsoeuer the wickednes of man is, such hath God euermore shewed his power to be, in giuing honour to the poorest of estate, and raysing the basest to the highest place, that men beholding and considering the same, how so euer they are weake, cannot but acknowledge his strength, Pouerty ex­alted. and therein repose their comfort, Plutarch in Pho. 1. and their hope. Phocion of a poore man, became the Generall, and Commaun­der of the Athenians, by the space of twenty years, wherewith his wife thought her selfe more graced, [Page 83]and honoured, then she could be with all the riches and iewels of the world. Doubtfull whether Phocion or Alexander the greater. He contemned the guifts of Alexander, and there-vpon it was doubted whe­ther was the greater man, because it was doubtfull whether had the greater minde. Poore Aristides was a principall actour, Herodo. vra­ria Calliope. and had not the least honor in the seruice at Salamis; and at Plateas; was the chiefe leader of all the Athenian forces; vvhom vertue did put forward, pouerty could not hold back, nor daunt, nor dismay in any sort. Eutrop. 1. The meane estate of Cincinuatus, did not stop his passage to pre­ferment; from the plough he was called to be Dic­tator, which was to be the greatest ruler in the common wealth. VVhich office hauing dischar­ged to the good of his Countrey, and his owne glory, to his former course of life, with no lesse contentment then comendation hee returned a­gaine. Fabritius being in pouerty, Eutrop. 2, 3. was sent in em­bassage amongst other Romanes to Pyrrhus, of whom Pyrrhus conceaued such lyking, that to win him to be his, he offered him the fourth part of his kingdom: which offer he contemning, Pyrrhus ad­miring the greatnes of his mind, and esteeming the Romanes according to him, was ready to accept most reasonable conditions of peace: which being not accorded on, and Fabritius disclosing the trea­son of his Phisition vnto him, he sayed with admi­ration, Ille est Fabritius qui difficilius ab honestaten, quam sola cursea suo auerti potest. This is that Fabritius whom it is harder to draw from honesty, then to [Page 84]turne the Sun from his course. So doth God make vertue often to shine through the cloud of pouer­tie, causing it to be graced rather by the shew, then ouercomed by the shadow thereof. And as it plea­sed Alexander the great to preferre before many of noble birth, Iust. 2. Abdolminus, a man of no parentage, and base condition to a kingdome, because that his benefite should seeme rather to be giuen freely, then deserued by nobility, and that his owne great­nes therein might the more be seene. So is it to be obserued, that the Lord God hath raysed manie from the lowest step to the highest seate, from vn­knowne houses, to the greatest honours, as well to shew his power, as that the glory might be who­lie his, August. de ciuita. dei. 18 no worth or desert being theirs. Ptolemey, a man of base birth, of a common Souldier, grew to be King of all Egipt. Liui. decad. 1, lib. 5. Iust. 2. Ioui. elo. 1. Pompo. Lae­tus. So it happened to Seruius Tul­lius the Romaine, to Agathocles the Siracusian, to Narses of Persia, to Iustinus of Thracia, and to sun­dry others in sundry places the like. Of whom though it cannot be sayed that they knew God, and acknowledged his goodnes therein, yet may it not be denied to be done by God, and thereof the glo­rie to belong vnto him. The power of God in pulling downe. And as in lifting vp, so in pulling downe his hand hath not been idle, to shew how much he disdaineth pride, and that his will is, to be feared, euen of the greatest, and highest, and strongest amongstmen. Herod. Clio. Cresus a King, and infinitly rich, yet not satisfied with the greatnes of his estate, his mind was to make warre against Cyrus, his desire [Page 85]being to conquer the kingdome of Persia. VVher­fore with might and maine, & full assurance of vic­tory, he passed the riuer Halys, entered the Coun­try, & encountred the forces of Cyrus; where the fight ending by reason of the night approaching, & the victory resting doubtfull, thorough the valour of the Lydians, counteruailing the number of the Persians, Cresus retired and was pursued, till at the length, at Sardis his chiefest Citty and greatest strength, he was by Cyrus besieged, and surprised. So as in a moment he fell from his throne of glory to a plight of misery, and of the richest King, be­came the poorest man in the world.

In whose example, beeing so great a King, the weakenes may appeare of the greatest man, if it be considered how weake he was in minde, The weak­nes of man. to vvith­stand the greedines of desire, in iudgement to vn­derstand the Oracle of Appollo, and in prouidence to preserue himselfe in the midst of his friends, and safest place of his kingdome. VVeake in himselfe, and not strong in any thing that hee had. Solon. Solon be­fore told him when he boasted of his treasure, that therein he was not, nor in any thing could be hap­pie before his end. And Appollo foretold him, that if he inuaded Persia, he should ouerthrow a great kingdome. But no more he perceiued the one thē [Page 86]he regarded the other, and therefore he perished, his pride, and his folly, being both rewarded with his fall. And being fallen into the hand and heauy iudgement of his enemie, by whom he was comit­ted to the mercilesse execution of fire, all flaming, ready to consume him, when no worldly meane could serue; Cyrus relenting for pitty, and his ser­uants labouring for his deliuery, his teares pearced the clouds, and drew downe the dew of heauen in so plentifull wise, that the fire was sodenly quen­ched, and he miraculously saued. VVhich history be it true or false (as false I doo not think it, though true some will not alow it to be) it may notwith­standing serue well, truly to shew, or profitably to resemble vnto vs, that onely God is omnipotent, and the greatest Monarches weake, and frayle men, easily carried with desire, deluded through error, and ouertaken with daunger; and that being set highest, they are subiect soonest to be ouerthrown, Perflant altissima venti, the highest, to the strength of the winds are subiect most. But were they fast­ned to their kingdomes, as are the stony moun­taines to their foundations, yet were they not of power sufficient to withstand the power of that heauenly Iehouah, who commaundeth the light­ning, and sendeth forth the winds, and is able to shake the world, and to rent in sonder the masse of the earth. VVherefore, when his will is to stretch forth his arme against the Sonnes of men, which being set alost, lift vp their heads too high; as earthē [Page 87]vessels they are broken, and as water cast vpon the ground, they sinke and are not seene. And on the other side, being pleased to turne his countenance towards them, he can at an instant rayse them from death to life, & of nothing restore them to what he will. For millions of meanes he hath in store, The power and meanes of God in­finite to ex­ecute his will. and at hand, whereby to effect his pleasure whether to saue, or to destroy. The elements stand before him, whole armies of Angels attend vpon him, infinite powers and vertues vnknowne, are in his eye, ready to be disposed of at his becke. VVill he consume? Fire is sent, and in vaine is the helpe of man. Is he pleased to spare? VVater is poured downe, and helpe giuen in a moment. In other sort, yet to no other end as sundry wayes, and still to the same pur­pose, the ouer-ruling power, and pleasure not to be resisted of that supreame King did appeare, both in the foyle of Cyrus, taken at the hands of a woman, Herodo. Clio. whose kingdome he thirsted after, and would not be satisfied till he was drowned in his owne blood, and also in the fall of his Sonne Cambyses, Herodo. Tha­lia. who ha­uing vpon a false suspition caused his brother Smer­dis to be slaine, and after fearing no danger from any mortall creature, as he lept to the backe of his Horse, the scabberd fell from his sword whereby his leg was hurt, & he quickly dead of the wound. VVhat man is, and what of him selfe he is able to performe by all the wealth he hath, and all the for­ces he can make, may well appeare by Darius and Xerxes, two mighty Monarches, the one the richest, [Page 88]the other the mightiest of his time in the world. Darius to be reuenged of the Scithians, Herodo Mel­po. Iusti. 2. being a King of infinite treasure, raysed an army of seauen hun­dred thousand men, besides a Nauy of fiue hundred sayle of ships, wherewith passing into Europe, and through Thrace, he went into Persia, with full re­solution to subdue, and subuert the whole people of Scithia, wheresoeuer found. But what ensued? They flying before him, and he following after them, into deserts and solitary places, still hoping to constraine them to fight, at the last his victuall fayled, whereby his men perished, and he was en­forced to hasten home, his enemies driuing him home-wards with pursute, and he not without difficulty escaping with his life. So was his voyage lost, his purpose made voyde, his desire of reuenge wrought griefe to him selfe, and his great prepara­tion against his enemies, had end in the destruction of his owne forces. Herod. Po­lym. After him Xerxes pretending reuenge of the Athenians, but desiring to be Lord ouer all Greece, set forward with so huge an army both by Sea and Land, that for the multitude of his men, and number of his ships, wherewith he see­med to couer the Seas, he was sayed to march vpon the Sea, and to sayle vpon the Land. But what was his successe? After that he had preuailed at Ther­mopylas, and surprised Athens, supposing that all Greece would haue yeelded vnto him: at Salamis with a small fleete his huge Nauy was beaten, and there his honour being drowned, he was easily per­swaded [Page 89]to hasten home, and with great losse of his people, hardly saued him selfe. So was the Sea made the instrument of his ouerthrowe, which proudly, but foolishly he tooke vpon him to com­maund, and to correct, as if nothing had beene a­ble to resist his will. VVho so thirsteth after honor, Summumque credit gloriam, Roethius de consola. 2. and esteemeth glory a­boue all, and thinketh to doo great things aunswe­rable to the greatnes of his desire; let him consider the proud minds, and the miserable ends of Cesar, and Pompey, both Romanes, and both conquerers ouer many and mighty Nations; but being ouer­comed of them selues, both came to destruction, through the vnsatiable ambition which forced them to pursue one another, and of all others to be maligned. Dion. Nicae. lib. 42. Pompey liuing to see and lament his ru­ine, and in shame through treacherie to leese his head, and Cesar falling in that place, Suet. Eutrop Dion. which was the theatre of his glory; and at that time when hee sought highest to be raysed, and amongst those of whom he thought him selfe vnfainedly to be belo­ued. So hath the mighty power of the God almigh­tie, appeared to the world, in the fall of many great Monarchies, how long, and how strong so euer seated vpon the earth. That which was the first of the Assirians, then which, neuer was any of larger dominion, and longer continuance, extending o­uer the fourth part of the world, and flourishing in all glory, Vellerus pa­ter. 1. aboue a thousand and three hundred yeares, the Sonne succeeding the Father from [Page 90] Ninus to Sardanapalis, Diodo. lib. 3. at the last in the ouerthrow of that last effeminate vnworthy King, had a sodain and a miserable end; the Assirians of the Persians being vanquished, and enforced to serue them, whom by the space of many yeares they had com­maunded before. In like manner were the Persi­ans brought vnder by the Grecians, and by the o­uerthrow of Darius, Herodo. 7. in his third fight which Alex­ander dispossed of all in one houre; after that they had beene famous by the many conquests of Cyrus, Qu. Curtius.Cambyses, Darius, and Artaxerxes, and had beene Lords of the world two hundred and thirty years. Neither did that Monarchy long indure, Appia [...]n in proae. histor. Roma. though raysed, and extended by the exceeding vertue, of a most excellent Souldier; but as in short space, it grew to a wonderfull heigth, looking ouer, and ouer-ruling, the knowne then bounds of the earth, so in few yeares it fell to be deuided, and rent in peeces, Liui. decad. 5 lib. 4. through the ambition of foure Kings, who neuer ceased to striue for all, till all became a pray to the Romanes. Lastly, they which from a small and base beginning, waxed the wonder and terror of the world, so that they commaunded whom they would, and refused to be Lords ouer some who desired to be their subiects, the Sea with the Land witnessing, and striuing, for the honour of their vertue, at the length ouer-burdened vvith greatnes, they sunke vnder the waight of them selues, and for lacke of enemies against whom to draw theyr swords, they sheathed them in theyr [Page 91]owne bodies; first opening by ease and wanton­nesse the way to destruction, Vellnus pa­ter. 2. and after through ci­uill dissention, occasioned by intollerable ambiti­on, running headlong to destruction. For albeit after the losse of sundry kingdoms and prouinces, wherof they had been Rulers, they seemed in the succeeding times of the better Emperours to hold vp their heads againe, yet was that smiling of For­tune like the shining of the sunne, which ouercast with a cloude, is suddainly vanished and gone out out of sight. As the time had beene, when Rome was said to be Terrarum gentiumque Dea, Pompo. Lae­tus in hist. Romana.cui par est nihil, et nihil secundum, of all kingdoms and Nati­ons the God, whō nothing doth match, or come neere vnto. So was the time againe, when forsa­ken of her inhabitants, she was left desolate by the space of fortie dayes. Such was th [...] variable estate of that mightie Monarchie as of the rest, though seeming to be built vpon pillars of Marble, & knyt together with bonds of yron, soone shaken, and soone ouerthrowne. VVhereby it is euident, No world­ly thing a­ble to resist the power of God. that multitude of men, heapes of treasure, strength of horses, valorous mindes, pollitique heads, all giue place when God is pleased to punish.

Sardanapalus was setled in a most glorious estate, the Armie of Xerxes was aboue number infinite, as the wealth of Darius, not to bee valued; Mars himselfe not more valiant then Alexander, of the Romains for valiancie and policie both, the world neuer knew the like; Tyme. yet tyme which knew them [Page 92]all great, and standing aloft, saw them all downe, & brought to nought. Two ob­iections. But heere two obiections may be made, 1 one, that I labour to manifest the power of God ouer man, 2 which to no man is vnknowne. Another, that I seeke to prooue it by examples of times so long past, as may seeme little to concerne our present age, and such as may bee doubted of whether they be true or false. Answer 1 To the first, I say, that I can hardly thinke any man, much lesse anie Prince so ignorant, as not to knowe, that the God immortall, hath power ouer mortal men; he dwel­ling in heauen aboue, and they sette vnder him, on earth below. But when looking into the outward actions of men, which are framed by the inward disposition of the minde, I see such to be vsed, and pursued for the best, as in no wise can be good, if wee be subiect to a God, as the greedy seeking of many after worldly wealth, and the continual stri­uing of some to possesse the whole earth; both ho­ping, though aboue hope, to effect their purposes and desires, I surely thinke, such couetous and am­bitious persons, so sildome to thinke of GOD, as that knowing, they doe not know his power, like as it commeth to passe, that seeing, we doe not see what is before our eyes, when our mindes are car­ried another way. It cannot bee doubted but that Alexander was taught of Aristotle, to know that he was a man, and yet may it seeme, that he thought he was a God, in that he challenged no lesse vnto him selfe. Insomuch as by the Lacedemonians it vvas so [Page 93]decreed, [...], sith Alexander will be a God, let him be a God. Aeli. hist. 2. But when being wounded at Assacana with an Indian dart, he saw his blood, he said to those that flattered him in that his foolish conceit, this surely is blood, not

Neither would Phillip his Father, haue willed and straightlie commaunded one of his seruaunts euery day at the rising of the Sunne, Caeli. Rhodi. 10. thrise to crie vnto him, [...], Phillip, thou art a man; but that beeing a King, he feared least he should forget that hee was a man, finding howe hard it was, for him liuing in all happines, to knowe what hee dyd know, in that which should lay open vnto him the frailetie of his nature, and the vncertaintie of his e­state. VVherfore sith easily men forget, what they like not to call to mind, and soone waxe ignorant of most knowne thinges, which sildome or neuer they haue in thought, it hath beene, and may bee iudged, not inconuenient, to put those great ones in remembrance, which would haue none great but themselues, that a greater there is aboue them, which hath power ouer them, and is able to bridle their immoderate desires. VVhile they commaund others without resistance, they loue not to think of of a Cōmaunder whom they are vnable to with­stand, especially beeing guilty to themselues that they doe offend. But necessary it is, aswel for them [Page 94]selues, as for themselues, as for others, that in time they be awaked out of that sleepe of forgetfulnesse, whereby lying buried in the graue of ignorance, they dreame what they are not, but neither know what they are, nor what they ought to doe.

To the second obiection, Answer 2 I aunswere, that al­though men (for the most part) are affected most, with those accidents which are fresh, and come be­fore their eyes, and are mooued least with such e­uents as are old, and farre remoued from their pre­sent sence, whereof it hath been said,

So as what we haue neuer seene, I knowe wee hardly beleeue, and therefore old histories are fai­ned fables we commonly heare and receiue; yet in truth, according to the iudgement of the vvisest, habet in exemplis antiquitas, Cicero. de o­rato.vt in atatibus authorita­tem senectus, in examples antiquity, as in ages the most auncient, The autho­ritie of an­tiquitie. hath most authority. For sith God is, as he euer was, one and the same, and all men, since the first man, to reason and affection, to lyke vertues and vices are subiect, it commeth to passe, that amongst the sonnes of men, nihil est sub sole no­uum, there is nothing newe vnder the sun. VVhy then shoulde not the first time serue as a glasse, [Page 95]wherein to beholde our present age? and the ex­amples of our eldest Fathers, be documents of our selues, and our youngest children, as discipulus pioris est posterior dies? the second day is scholler to the first? That God which raigneth in heauen, and hath euer ruled in heauen and on earth, made man at the first, and first and last disposeth his actions, or­dereth his course, lifteth him vp, & throweth him downe, at his pleasure. VVherfore, all is one, whe­ther yesterday or to day, in the beginning, or in the end of the world, this, or that hath happened. But because such is our weakenes, that wee are carryed more with sence then the vnderstanding, & so dull we are, that wee haue no feeling of that, which is not done at our elbowes, and before the very thre­shold of our doores; it shall not be amisse, for the better satisfaction, and full instruction of all sorts, to call to remēbrance what we haue heard to haue been done not long before our daies, and what our eyes haue beene witnesses of, euen amongst our selues, wherein that vnspeakable power of the al­mightie hath so appeared, as that the blindest of sight could not but see, and the dullest of conceit but vnderstand and perceiue the same.

It is not long since the Emperor Charles the fifth at the intreatie of the Spanyards, 1541. Iouij hist. 40 sailed with a great Nauie out of Italy into Affrica, to be reuenged of Hasauaga; who beeing Gouernour of Argiers vn­der Barbarussa, maintained there, certaine notable Turkish Pirats, which greatly had molested and [Page 96]spoyled the Coast of Spaine. VVherefore hauing leuied a royall Armie of Spanyards, The enter­prize of Charles the fift at Ar­giers. Germaines, & Italians, he came before Argiers with an exceeding strength, and making full account by means of his great Artillarie, and thorough the number and va­loure of his souldiers, to surprize the towne; hee sommoned Hasanaga (by a messenger sent vnto him, and suffered to land, vpon signification of a parley) to yeeld and deliuer vp the Towne, Carolo Caesari terrarum Domino, to Charles the Emperour, Lord and Commaunder of the world. VVhich Ha­sauaga laughing at, and refusing to doe, hee landed his forces, beeing aboue twentie thousand men, & straightlie besieged it, both by sea and land. But within a short space after, there arose such a tem­pest, and such plenty of raine fell from heauen, that with extreamitie of wet, the land forces were ex­ceedingly weakened; not hauing Tents wherwith to couer themselues, nor beeing able to discharge their shot, wherein their chiefest strength did con­sist; and the shyps riding at anker, with vehemen­cie of winde being shaken and driuen together, a hundred and fortie of them, in the viewe aswel of the enemie, as of the Armie, to the encouraging of the one, and discomforting of the other, were mi­serably sunck and cast away, not without the losse of a great number of good horses, & which much was the most, of many gallant and braue men: so as the great losses sustained, and the victuall vvasted, enforced the Emperour to rise, and to depart from [Page 97]Argiers with all speede; to embarque againe, & to hasten home, for safetie of the remainder of his ar­mie. But scarcely were his men shipped and laun­ched into the maine, but that a newe tempest, farre greater then the former, ouer-tooke him, which scattered them a sunder, draue them vpon sundrie places of danger, some backward, into the mouth of their enemies, others vpon rocks and sands, and drowned the greatest part in the bottom of the sea, very few escaping; and Caesar himselfe, with much a-doe ariuing, as a man without life, though aliue.

Such was the will of God, to punish the wilful­nes of that man, which neither by aduise of coun­saile, nor perswasion of friends could be staied, frō pursuing his desire of reuenge, Charles the fift, repo­sing his trust in earthly means, was deceaued. and that with affi­ance onely in his owne strength. For beeing asked of Hasauaga, what moued him to thinke he should be able to winne the towne? he presently aunswe­red, pointing to the fleete with his finger, The force of my Artilerie, and the valoure of my men: not seeming once to thinke of God, who did not so much as lift vp his eye to heauen. VVherefore the Lord God, to shew himselfe to be himselfe, that is, the Lord of hoasts, the giuer of victories, and the [Page 98]Ruler of all worldly powers, with the windes, the messengers of his anger, as with the breath of his nosthrils, shaked, scattered, and consumed those earthly meanes, wherein that worldly Prince re­posed his trust. A great example of the weakenes of man, & of the might of God: to teach the Prin­ces of the earth, not to bee resolute in their purpo­ses, nor ouer confident in their owne forces, but to seeke for helpe where it may bee found assuredly, without failing, and powerfully, beyond all resi­sting of flesh and blood. The like of late yeeres, e­uen before our eyes, The ouer­throw of the Spanish fleet, 1588. and touching our selues, hath euidently appeared, in the happy ouerthrowe of that Spanish fleet, prepared to inuate the kingdom of England, and to make a blody conquest of the Nation, and supposed and sayd, by the setter and sender of it forth, to be inuinsible. VVhat successe it had, we saw, they felt, the world knoweth: and time will neuer forget, but all places, and all ages, the farthest and the last, shall remember, to the glorie of God, whose work it was, to the renowne of Queene Elizabeth, whose Lieuetenant she was, and to the honour of Englishmen, whose souldiers they were, Char. Lo. Howard of Eff. commaunded by a noble Admirall, the happy leader of that fleete: all manfully fighting vnder the banner of Christ, for the defence of his Gospell, the maintenaunce of their own fayth, and safetie of this noble Realme. Therein that mighty King may see what he did, and know what he can doe. Hee sent to conquer the kingdome, but with [Page 99]his owne ouerthrow gaue honour to the Nation, he meant to destroy the people, but killed scarce a man. His Admirall sawe the Ports, but could not land a shyp, his Nauy went round the Realme, but found no creeke to rest in. Chased it was, beaten it was, it felt the rage of the windes, The ele­ments see­med to cō ­spire against the Spanish forces. the furie of the Sea, and the torment of fire: as if both fire, and wa­ter, and ayre, had conspired to fight against him, which sought to possesse that earth which vvas none of his. So the Lord God, high and mightie, stretched foorth his arme, to make his strength knowne, that all the world might learne to feare & honour his holy name; especially that hee, vvhich was proude in his owne forces, and lifted vp in his owne eyes, might see and vnderstand, that God fa­uoured not th'ambition of his hart, and the greedi­nesse of his desire: and that his strength was weak­nesse, and his greatnes nothing, God bending his countenaunce, & putting out his hand against him. And that wee, which were defended & kept safe, with the shield of his mercy, might euermore with thankfulnes acknowledge his goodnes, and vvith continuall prayses, sette forth his euerlasting glory, to the vttermost parts of the world, (if it may bee) and to the worlds end. But if he proceed as Pharao did in the hardnesse of his hart, it is to be thought, that the purpose of the Lord is, to get more honor of him. And if wee forget, as Israell often did, to walke after his Law, and to serue him aright, it is to be feared, least before we come to the Land of [Page 100]Canaan, we shall feele the bitternesse of famine, & the sharpnes of the sworde, and the destruction of many thousands amongst vs. The Lorde GOD which hath done so much for vs, make vs mindful of him, and carefull of our selues, which wee shall be, if truly we think of him, and of our selues; that is, if in his fauour, and not in our owne power wee repose our safetie; if wee sette our strength in his arme, and looke for defence from his right hand, resoluing that all flesh is corrupt, feeble, and fraile, and that euen the purest, the soundest, & the migh­tiest, consisting thereof, as a flower in the fielde is easily pulled vp, and as the greatest Oake, is cutte downe in an hower: the one assuredly to wither, the other neuer to growe againe. So, when the mightiest Prince of the earth, affying in himselfe, maketh warre against vs, and threatneth with fire and sword to deuoure vs, wee may with comfort thinke, and say with assurance to our selues, as dyd the Athenians, when Xerxes with his huge and vn­matchable armie, Herodo. Po­limma. came to conquer Greece, his qua­rell being specially to them, [...] that he is not a God, but a man, which warreth against Greece; and that neither is, or e­uer shall be any mortal creature, voyde of euil from the hower of his birth; and that the greatest, to the greatest mischiefe is subiect, and therefore beeing a mortall man, he may faile of his purpose.

But further, they which knew not but the God vnknowne, may we, which know & serue the true God, and Lord of all, with ioy and comfort say, and pronounce to our Leaders, as Hesekiah dyd to his Captaines, when Senacharib inuaded & threatned Iudah. Be strong and couragious, feare not, neyther be afraid for the king of Ashur, neither for all the multi­tude that is with him, for there be more with vs, then are with him: with him is an arme of flesh, but with vs is the Lord our God, for to helpe vs, and to fight our bat­taile. Euen so, (no doubt) said that princely Lady, aboue all Ladyes and Princes to bee renowned, to her Generalls and Commaunders; when being by a mighty King threatned, & iniured sundry waies, she was prouoked, Not by malice of reuenge, Her Maie­sties owne words, then which bet­ter cannot be, in her prayer to God, when she sent her forces to Cales, in the yeere 1596.nor quit­tance of iniurie, nor desire of bloodshed, nor greedinesse of lucre, to put forth her strength: but of a heedfull care, and wary watch, that no neglect of foes, nor ouersuertie of harme, might breede either danger to her, or glorie to them. And so resoluing, humbled herselfe before the most omnipotent maker, and guider of all the worlds masse, and prayed victory from him, for the suretie of her Realme, and the glory of his Name, with the least losse of English blood.

VVherefore, that mighty Iehoua, to whom shee bent her hart, heard her voyce, fauoured her en­terprize, gaue a speedy & happy victory to her for­ces, with best fore-winds sent them out, & brought them home, the blood of very few being shed, and that not spilt, but well bestowed, no valour wan­ting, [Page 102]nor policie forgotten, before the conquest, and all temperance vsed, & mercy shewed after the vic­torie, by those her noble Generalls, which with ex­ceeding vertue, to their euerlasting fame, dischar­ged the great trust reposed in them, and the most honourable place they serued in. VVherefore her Highnesse is, thorough the power of the Highest, safe without feare to be surprized at home, as Crae­sus was for his greedines of the Persian treasure, & hath not beene ouerthrowne, and put to flight at Sea, as Xerxes was, pursuing his reuenge of the A­thenians, nor discomfited and vexed by the fury of the windes, as Charles was, indeuouring to quit the iniurie of Hasauaga, nor chased & beaten in the eye of her enemie, as the Spanyards were, by and be­fore the forces of her Maiestie, gaping after the spoile of her kingdome, & thirsting after the blood of her subiects. For her strength is in the arme, and and her hope in the help of the most mighty God, whereby she is, and may be assured, that he in her will shew his power, and shee through him, shall gaine that honour; for which as his most especiall image, shee shall be throughout the world, and to the worlds end, renowned and admired. So be it, Amen. Amen.

Chap. 6. That God is good to all, but best to the best men.

VVIth God is power infinite, and wise­dome incomprehensible, as hee is a God, he cannot be but omnipotent, but altogether and exceeding wise; wise aboue the reach, omnipotent beyond the iudgement of any mortal creature. Yet in nothing is he to himselfe so like, and to man so well known, as in that he is good, and therein, both his power and his wisedome are excelled, although from him, neither the one nor the other can be de­uided. By his power, hee made the world of no­thing, and by his wisedome he made it to be of all perfection, The good­nes of God, the cause of creation & preseruati­on of the world. and the same thorough both hee dooth daily rule, order, and preserue; but it was his good­nesse, which first caused him to make it, and it is that, which maketh him still to be carefull of it, to the end all should be pertaker of that, which of nothing but of it selfe can participate. Other cause there could be none, because beeing of all fulnesse, he could feele no want, nor any thing could be ad­ded vnto him. Not excellencie, wherein hee euer was aboue all that haue beene, or could be incom­parable. Nor glory, which filling heauen, surmoun­ted farre the measure of worldly honor; his good­nesse [Page 104]onely was inlarged when it was communica­ted, and so much the more, by how much the lesse it was deserued. VVhen he had framed the good­lie vaute of heauen, and established the sure foun­dation of the earth, Gene, 2. and finished all the host of thē both, he saw all that was made, and all was good; for nothing other then good from him could pro­ceede: but to man much more, though not more worthie, Man the end of gods creation. that goodnes did abound. Hee was the last of his creatures, as the end of his creation, all made for him, and all represented in him; the rest, by his word commaunding, whereas his bodie by his hand working, & his soule by his breath quick­ning, Man the i­mage of God. became aliue: whereby hee was the very I­mage of his Maker, pure, full of knowledge, and a Lord ouer all. And albeit hee fell wilfully to be ig­norant, being vnthankfully disobedient, and vvas depriued of his lordly estate, beeing thorough his owne default both in body and soule defiled, yet would GOD, because hee would be Goo, as infi­nitly aboue measure, so euerlastingly without end, vouchsafe to restore him againe, in clensing his thoughts, instructing his hart, & holding all things in subiection vnto him. What the state and condition of man, were, being fallen, and not resto­red by god. VVhich if he had not don, and did not still continue to doe, man should not differ frō a brute beast in vnderstanding, his whole life should be filthy and corrupt, and not a day, nor an howre, hee should liue in safetie. His reason should be as the subtiltie of the Foxe, his desire as the lust of the Horse, his life soiled in vice, as the [Page 105]swine wallowing in mire, and soone ended should it be, by the assault of deuouring beasts, or furie of pestilent diseases. Thys were the condition of man, were it not for the goodnes of God. God is euer working for the good of man, gene­rally and particular­lie. But for the good of man, or rather for his owne goodnesse sake, he is euer working both generally, in the be­halfe of all man-kinde, and particularly, for the be­nefite of euery one, but especially, for the preserua­tion of those which are his, and repose their trust in him. Sundry waies hee offereth instruction to their harts, and giueth correction for their faults, he striketh a naturall feare in the creatures, wherby they become, and remaine subiect vnto them, and discouereth the vertue of whatsoeuer hath or wan­teth life, for their necessarie vse, for the strength & cōfort of their daies. Let some instans be produced. The Sea he holdeth within bankes to the good of all, least they should bee ouer-whelmed, & drow­ned with the earth. The Turke he boundeth with­in lymits, to preserue the Christians, that they may not bee ouer-runned & deuoured of infidels. The Sunne he causeth to shine vpon all the worlde, for the health and comfort of all Nations; and vvith his Gospell he lighteneth some speciall places, for the spirituall comfort and soules health of his cho­sen. So is he good to all, The good­nes of God in with­holding & bestowing but in greater measure to some, and good he is aswell in bestowing benefits, as in with-holding mischiefes; but chiefely good, in that out of his owne meere goodnes, without a­ny the least their worthines, he dooth whatsoeuer [Page 106]he doth for them. For all being guiltie of the trans­gression, and all vnder the sentence of condemna­tion alike, no grace is of dutie, nothing but punish­ment is due. This the world cannot but see, and e­uery one as hee receiueth most, ought most to ac­knowledge the same. Not a man liuing vpon the face of the earth, but in that he liueth and is a man, in that all the creatures are vnder his rule, in that he knoweth how to rule them, & to make them serue his vse, which for his vse are appointed, is infinite­ly bound vnto God, Euery man bound infi­nitely to God for his goodnes. and to confesse howe good a God hee is therein. For whatsoeuer man hee bee, without hurt to God, or wrong to him, hee might haue beene a stone, without life, or with life a brute beast without reason. So to haue made him, was in the power of the Maker, & no cause in himselfe, why of better condition he should be. VVherfore in this the goodnesse of God is generally vpon all, euen vpō the most barbarous people of the world, that they liue, and that in life they enioy many ple­sures and commodities, through the commaunde­ment they haue, and good they receiue of the cre­atures, knowing howe to ouercome the strongest, to tame the wildest, The good­nes of God specially is to those, which haue knowledge of him, and his seruice, and to employ them all to some good vse or other. But incomparably more is the blessing of God extended vnto those, which ouer and aboue the common benefits of naturall life, and humaine reason, haue the true knowledge of God, and of his Sonne reuealed vnto them, vvhereby they liue a spirituall life, and are in the way to euer­lasting [Page 107]saluation. VVho beeing inwardly touched with religious loue, & feare of God their Creator and their Sauiour, are ledde and strengthened by his spirit to rule and bring into order, the most sub­tile, cruell, and forcible beasts of the world: Lust. Sene­ca Thiest. That whereby Thiestes deceiued his brother, and defiled his bed: That, Anger. Plu­tarch. in vita Alex. which stirred Alexander to murther his deerely beloued Clytus: That, which draue He­liogabalus to hide himselfe there where hee dyed a most contemptible death: Feare. Ae­lius Lam. That which soone kyl­led Diodorus the Logitian, Griefe Dio­ge. Laert. because soone enough he could not answere the questions of Stilpo: That which suddainly tooke away the breath and the life of Dionisius of Sicilie, Ioy. Fulgos. when hee was in his best health. Hope. Maxi. Tiri­us. And that which forcibly carryed Alcibiades from Licaeum to the Bar, from the Bar to the Sea, from the Sea into Sicilie, out of Sicilie to the Lace­demonians, from the Lacedemonians to the Persi­ans, from the Persians to Samos, from Samos to A­thens, from Athens to Helespont; and so tossed him vp and downe from one part of the world to ano­ther. VVhich being lodged in our breasts, The danger of vnruly affections. are still at hand, make suddaine and dangerous assaults, and are not to be resisted, but when by the good Spirit of God they be subdued. Not onely the Heathen men before named, & infinite others which might be remembred, haue felt the sting and the strength of those mischieuous & mighty enemies, but euen the chyldren of God, and the best of the best belo­ued of them, being left to the course of nature, and [Page 108]counsell of flesh and blood, haue been by thē van­quished and led captiue away. The force of affecti­ons. Not the sinceritie of Dauid, nor the wisedome of Salomon, nor the strength of Sampson, was able to withstand the poi­son, Math, 26, Acts Apo. the craft, and the force of them. The Apostles themselues, before the cōming of the holy Ghost, being ouercommed thereby, denied their maister, and forsooke him: The spirit of God on­ly able in some mea­sure to con­quer affecti­ons. but after, beeing strengthened with that spirit, they spake with confidence before Princes and Tyrants. It is that spirit alone which is able to conquer those enemies, and to make them serue as friends to the good of men; whereby be­ing ruled & brought into order, The good of affecti­ons well ordered. one becommeth the roote of amitie & concord, another, the whet­stone of fortitude, a third, the watch of safetie, a fourth, the ground of patience, a fifth, the mother of repentance, a sixt, the preseruation of bodilie health, and quietnes of minde; which so had and held, honourable is the condition of man, his lyfe is pleasing to God, and full of comfort to himselfe. So as inestimable is that goodnes, whereby such happinesse is obtained; and right happy are they, which by that especiall testimony may be assured, that especially they are beloued of the Almightie, who is the true author and free giuer of all good­nes whatsoeuer. All the chil­dren of god not in one degree of happines vpon earth. But as all the children of God are greatly blessed in that gouernment ouer thēselues, whereby they leade a godly and contented life vp­pon earth, yet are they not all in one degree of hap­pines, neither doe they receiue one measure of his [Page 109]goodnes therein. The Princes of the earth, the speciall images of God, Good prin­ces special­ly endued with the good Spirit of God. they which represent his person and his office, and are therefore said to bee Gods in the worlde, are most endued, when they are indued therewith; and not without cause, for that they are not onely to haue care of themselues, but of many thousands committed to their charge, whose affections being vnrulie, are by them as their owne to be gouerned: but not being theyr owne, that gouernment with much the greater power & wisedome is to be performed: VVherein, impossi­ble it were, but that the mightiest and the vvisest should faile, were they not continually assisted by the spirit of that God, who being not onely full of power and wisedome, but perfect power and ab­solute wisedome it selfe, can neuer faile in perfor­mance of whatsoeuer he wil haue brought to passe. Thereby it is, VVhereby Common weales doe flourish and are main­tained. that Common-wealths are maintay­ned, and doe flourish, that good men are defended from the wicked, that Princes and Rulers are esta­blished and set fast in theyr kingdoms, being guar­ded with the loue of good subiects, and from the mallice of wicked persons preserued. For although the good example of the King, bee a lawe to good men, and law is the curbe of the wicked, and the bridle whereby to restraine their wilful practises & vngodly attempts, yet were not the best by the in­ward working of God, made inclinable to followe that which is good, & the worser sort secretly tou­ched and troubled in conscience, or frighted and [Page 110]dismaied in minde, by the power which GOD hath, and exerciseth ouer theyr harts, examples would not suffise to draw the one, nor law to hold back the other, which as a weake nette layde open to be seene, easily they would by subtiltie auoyde, or violence breake through. Therefore wee see it falleth out, 2, Kings, 19 that when God will, Senacharib a king, is killed of Adramaleke and Seleuster, and Viriathas an Emperour, Eutrop. 4. is murthered of his owne guard; the harts and hands, God the onely ruler of mens harts, & dis­poser of their actiōs. of sonnes and of seruaunts, are stir­red vp, and strengthened against parents and may­sters, though Kings and Emperours; without feare of law, or feeling of nature. And againe, of his goodnes towards the good (such as hee fauoureth and is carefull to preserue) he keepeth downe the harts, and holdeth fast the hands of wicked men, that they haue no power ouer theyr own will. Ab­solon aspyring to the kingdome ariseth, 2. Reg. cha. 15.16.17.18 and taketh counsell with Ahitophell against Dauid, the sonne a­gainst the Father, the seruaunt against the Maister. Absolon young and lustie, hath the harts of the men of Israell turned after him, and the counsell of Ahi­tophell is as the Oracle of God. VVherefore Dauid flieth, and forsaketh Ierusalem. But God beeing mindfull of his seruant Dauid, to deliuer him out of the hands, and from the treason of his enemies, A­hitophell his counsaile is turned into foolishnes, hee hangeth himselfe, the people of Israel are slaine be­fore the seruaunts of Dauid, of very few infinite in number, Absolon caught of an Oake, is taken vp, & [Page 111]killed betweene heauen and earth; and Dauid is restored, and remaineth King. VVee neede not looke farre of, nor farre backe, to finde examples of the goodnes of GOD, in the defence of good Princes, and of the weaknes of their estate which are destitute of his helpe: the one sort standing safe inuinciblie protected; the other as naked of de­fence, subiect to all danger, and easily ouerthrowne.

Our neighbour Countries haue seene the so­daine fall of their Princes, by the bloody hands of cruell murtherers, euen of late in these last dayes of the world, dayes of disobedience, & of treason, of vnnaturall affection, and of all sinne and iniqui­tie, vnworthy to be graced with the light of hea­uen, whose purenes if it were possible would be defiled, with the noysome vapours of wickednes, arising daily from the face of the earth. The great power and goodnes of God in the preseruati­on of her Maiestie. But yet notwithstanding all malitious conspiracies, trayte­rous practises, and dangerous attempts, against the annoyted of the Lord, our most excellent Soue­raigne, Queene Elizabeth, she liueth; and raigneth in safety and in glory, to the glory of him, by whose goodnes no lesse carefully, then by his power mira­culously, she hath beene preserued; her wicked enemies by the feruencie of his displeasure, as stin­king mists by the burning beames of the Sunne, be­ing dispersed & consumed. All Princes may seeme to haue meanes sufficient, by their owne strength, of their owne defence, being furnished with strong guardes euer attending, and many eyes still watch­ing [Page 112]to fore-see, what is intended against them; so as nothing can be thought so subtill, or secret, which is not like to be discouered and preuented; but all will not serue, where GOD is vnwilling to preserue. All meanes of mē with­out the help of God are vaine. Psalm. 127. If GOD doe not keepe the Cittie, they labour in vaine that watch it, their eyes are dimme, and their eares deafe, manifest daungers passe by their sight, and neuer come to their vnder­standing. So many are the deuises of mischiefe, and so cunningly disguised, vnder the colour of loue, and pretence of friendship, God onely searcheth and seeth the hart. I [...]ue Saetyr. 1 that God alone who searcheth the hart, and seeth the inward thought, is able to discerne the malitious minde of a wicked man. It was not said without cause, fronti nulla fides, no trust to the outward countenance, and in animis hominum multae latebrae, multi recessus, in the minds of men there are many darke corners, and secret places; for, there are not by many, so many fur­rowes and wrinkles in the forehead to be seene, as vnder the scull neere the braine, there be priuy cor­ners, and close angles, which the eyes of an Eagle are vnable to pearce into. VVherefore, when man through the corruption of his nature, inclining more to ill then to good, is not so ingenious in the deuise, nor so industrious in the practise of good, as of ill; no meruaile it is, if euill conspiracies ouer­come good counsailes, Faythfull counsellors the surest defence of the King. and designes of mischiefe goe beyond all meanes of defence. Faithfull coun­sailers, louing truth, and hating couetcousnes, are the surest strength of the Kings life, and best instru­ments [Page 113]of his safety, for not being delighted with lyes, they are not deluded by flatterers, To loue truth & be liberall, fit for Coun­sailers to Kings. nor by gifts or rewards are they blinded, which are not coue­teously disposed. But truth possessing their harts, and their hands being full of liberallity, they aduise faithfully without feare, and wisely without error, and so cleere are their eyes, that they see farre and neere. For mony which often dazeleth, The force of money. and dark­neth the eyes of the taker, as often bringeth light, & sight to the giuer; many secrets are made known, many practises layd open, from euery quarter ad­uertisements are giuen, to such as will drawe theyr purses, and are not sparing of rewards. Doores and locks are easily had to keepe money in, but to hold it out, hardly can a locke or a doore, strong enough be found.

VVherefore, right happy is that Prince, whose counsailers and seruants, loue truth, and hate co­uetousnes. As without such it is impossible for a King to sit safe in his kingdome, so by the meanes of such, as great safetie is had, as by the help of man can bee obtained; for they are friends that flatter not, and watchmen that sleepe not, and such alone, as for friends & watchmen are to be esteemed. But be they in all, as they ought to be, yet are they but [Page 114]men; doe they what they can; without the help of him that sitteth in heauen, all is in vaine. If God be not their guide, they runne astray, following theyr owne wayes, they easily misse the path of truth, & fall into the pitte of error: though greedilie they seeke and hunt after truth as a most precious iewel, Yet truth being buried in the deepe, Truth buri­ed in the deepe. and couered ouer with many pleasing vaines of right shewe, but counterfaite substance, they stick in the shallow, & fall in liking with the deceitful shadow of that they desire. For by nature being slow to conceaue, and dull to vnderstand, we soone turne away from mat­ter of difficultie, & lay easily holde on easie and rea­dy things, which euer-more are the worst, both in respect of themselues, & in respect of the hurt they bring to the possessors of them. Lyes, errors, vices, are the smyling baytes whereby wee are quicklie caught, and willingly carried away to mischiefe & myserie. The baites of mischiefe & misery. Lyes are ill tolde, but well heard, errors dangerous guests, but entertained as deere friends, vices the bane of al our happines, but vsed, fostered, and delighted in, as the only pleasure & comfort of our liues. All which being the seed of the Serpent, our auncient and first enemy, creepe into vs, as hee dyd into our old beginning Parents; whose poste­ritie we are, and are deceiued as they were, by the alluring face of ease and glory. Men drawn to il by ease and glory. An easie thing to eate an Apple, and what more glorious then to be as God, in the knowledge of good and euill? But it was a lye that first was told, and beeing beleeued, [Page 115]ignoraunce was our vnderstanding, and our know­ledge error; then vice gotte the possession of our harts, and rule of our mindes: so were wee of our selues not Gods, but deuils in the world, and so are we still, if by the spirit of God we be not lightened, and guided in the wayes of truth, wisedom, & ver­tue: wherewith who so is endued, is in some mea­sure enabled, to discerne truth frō falshood, know­ledge from ignoraunce, vertue from vice; and by meanes thereof not beeing deceiued, is deliuered from the malice of sathan, and from all the practi­ses of his wicked ministers, be they neuer so secret, subtile, and mischiuous. VVherfore, it is the good­nesse of God, which onely can, and assuredly doth, saue and protect, as well Princes as others, out of the hands of theyr enemies; so as he which sayed, Seneca The­bais. Eripere vitam nemo non homini potest, euery man may take away the life of any man, sayed most vn­truly, and false and foolish is that opinion, that who so is carelesse of his owne life, is maister of another mans. As if that desperate wretch which doth not regard to be killed, had power to kill whom hee would. It might be so if mens actions were framed of themselues, and that by no other guide then by their own nature they were directed. Then might a trayterous seruaunt, or a disguised stranger ap­proching neere the person, take away the life of the greatest Emperour, who beeing of innocencie without feare, & magnanimity without suspition, could not but lye open to the wicked will of the [Page 116]vildest caitife in the world. And then should not a good Ruler liue, amongst sinfull and vngodlie men, He seeking to correct their faults, and to bri­dle their disordered desires, and they to be voyd of punishment, endeuouring to remoue him from a­mongst them. But farre otherwise it is, mens harts are not in their own hands, neither are their hands directed after their owne wills, God mooueth the one, and carryeth the other; and stayeth both the one and the other, according to his pleasure.

Marius being declared an enemy to the people of Rome, Appian de billis ciuilib. lib. 1. and put out of the protection of Lawe, so as any that would (that could I should say) might take his goods and his life, impune, safely, without feare of punishment; a French souldiour offering himselfe for the purpose, was sent by the Magistrats of Minturna, with a sword in his hand to kill hym in his bedde; he to hide himselfe, lying secretly in a poore house of that Citty. But the French man comming to performe the deed, when he saw him, and heard him say, Darest thou kill Marius? hee ranne like a mad man out of the chamber, and cry­ed out, that to kill Marius was not in his power. Calphurnius Crassus, Dion Cass. lib. 68. in vi­ta Ner. conspyring with others the death of Nerua, the true patterne of a good Empe­rour, Nerua knowing their conspiracie, placed thē at a publique shew next vnto him, and not fearing danger, being strengthened with a great mind, and a cleere conscience, deliuered swords ready drawn vnto them, and asked them whether they vvere [Page 117]sharpe enough? who hauing the swords in theyr hands wherewith they might haue killed him, had not the courage to lift them vp against him. Ehud, Iudg, 3. a man lame of his right hand, killed Eglon King of Moab, but it was the will of God it should bee so; for he styrred vp Ehud for a sauiour, to deliuer the Children of Israel out of the hands of the Moabits. But Abishai going downe with Dauid by night to seeke Saul, and finding him a sleep, 1, Sam, 26 and being min­ded to smite him with a speare to the earth, so as he should not neede to smite him againe, yet had not the power to touch him, because hee was told by Dauid, No man may lay his hand on the Lords an­nointed, & be guiltlesse. whose hart was directed by the Spirit of God, that no man could lay his hand on the Lords an­nointed, and be guiltlesse. VVherein, diuers dyd ap­peare the will of GOD to be towards those wic­ked Kings, in destroying the one, and sauing the o­ther: but euer-more to be full of goodnes, and full of power, God euer good to his as hauing all power ouer the actions of man, and vsing the same alwaies to the good of his chosen. Eglon in his Court, amongst his friends, in his parlor amidst his greatest strength, The wicked neuer in safetie. by the left hand of a lame man lost his life; he saw Ehud come, but dyd not foresee, nor could auoid the mischiefe hee brought with him. On the other side, The good in the midst of danger defended by the hand of God. Saule a sleepe, enclosed with his enemies, was not suffered to fall into their hands, but was in danger vvithout feare, and in safetie without defence; beeing then by the will of God, ruling the hart of Dauid, and leading the hande of Abishai, strongly defended, [Page 118]when in no sort hee could defend himselfe. And both Eglon was killed to deliuer Israell from the seruitude of Moab, & Saule preserued, to teach Is­raell obedience to the Lords annointed: but reser­ued withall, to be distressed of the Philistines, and to fall vpon his owne sworde, God vseth the wicked against the wicked, for y^e good of his, with­out good to themselues. that thereby might appeare the exceeding goodnesse of God, in vsing the hand of the wicked against the wicked, for the safegard of his people; whereby what good soeuer ariseth to thē, no more turneth to such instruments therof, then came to the builders of the Arke, they being drowned in the displeasure of God, when Noah alone with his, thorough the worke of the others hands, The good­nes of God towards Princes and Rulers, con­tinueth to the end. 1, Reg. ca. 2. was saued aliue. In other sort the Lord dealeth with good Princes and Rulers, hee standeth by them while they liue, and doth not for­sake them when they die. Dauid, after that he had raigned many yeeres ouer Israell, in Hebron & Ie­rusalem, and had established his soone Salomon in his throne, beeing olde and striken in yeeres, slept with his Fathers, and was buried in the Cittie of Dauid. 1. Reg. cap. 11.Salomon, although his hart turned after o­ther Gods, and was not perfect with the Lorde his God, as was the hart of Dauid his Father, yet for Dauids sake he made him Prince, and kept him safe in his kingdome all his life long; so as hee raigned fortie yeeres ouer all Israell, & at the last, slept with his Fathers, 2. Chr. cha. 17, 18, 19, 20. and was buried in the Citty of Dauid. Ichosophat walked in the first waies of his Father Dauid, and sought the Lord God of his Father, and [Page 119]walked in his commaundements, and lifted vp his hart vnto the waies of the Lorde; wherefore the Lord established the Kingdome in his hand, and gaue him rest on euery side, and hee raigned fiue and twenty yeeres in Ierusalem, & then slept with his Fathers, 2. Chr. cap. 27. and was buried with them in the Cit­tie of Dauid. So Iothan became mightie, because he directed his way before the Lord his God, and his lyfe ended, hee slept with his Fathers, and was bu­ried in the Citty of Dauid. 2. Reg. ca. 18Hezekiah raigned ma­ny yeeres, and had exceeding much honor and ri­ches, and prospered in all things he tooke in hand, for he trusted in the Lord God of Israell, so that af­ ⟨ter⟩ him, was none like vnto him amongst all the kings of Iudah, neither were there any such before him, wherefore hee slept with his Fathers, and was bu­ried in the highest Sepulchre of the sonnes of Da­uid, 2, Chr. cap. 32. and all Iudah and the inhabitants of Ierusalem did him honour at his death. Good Kings are fa­uoured of God, and through his goodnesse enioy infinite blessings both of lyfe and death. No prac­tise, no enterprize of the wicked, is able to pre­uaile against those whom God protecteth. The iudge­mēt of God against wicked Princes. 2. Reg. ca. 1, It was Ahasiah which consulted with Belzebub, that fell thorough the lettice windowe in his vpper cham­ber, and dyed. Iehoram, that wrought euill in the sight of the Lord, which was killed by the hand of Iehu; both ill sonnes of an ill Father, 2. Reg. ca. 9. and by God were punished, no lesse for their owne, then for their Fathers iniquitie. Ioash it was, against whom [Page 120]his owne seruants conspired, and whom they slew in his bedde, because he fell to Idolatrie, killed Za­charie, and forgat the kindnes which Ichoiada his Father had doone vnto him. 2, Chr. c. 15 Amaziah, against whom treason was vvrought in Ierusalem, after he had turned away from the Lord, who flying to La­chish, 2. Chr. c. 26. was pursued and there slaine. Vzziah, that was a Leaper vnto the day of his death, and dwelt as a Leaper in an house a part, because he was cutte off from the house of the Lord.

It was Ahab, 1. Reg. c. 22, who sold himselfe to worke wic­kednesse in the sight of the Lord, vvhose blood the dogges licked, in the place where before they had licked the blood of Naboth. 2, Reg. c. 28.Benadab, which had doone wrong and much hurt to the people of Is­raell, who by Hasaell his seruaunt was stifled, when he lay sicke on his bedde. Acts, 13. And Herod it was, that wicked Herod, vvho imprisoned & beheaded Iohn the Baptist, and despised and mocked our Sauiour Christ, vvho sitting on the iudgement seat, arrayed in royall apparrell, was suddainly striken with the Angell of the Lord, because he gaue not glory vn­to God, so that he was eaten with wormes, & gaue vp the Ghost. VVherby manifestly appeareth the different estate of good and badde Rulers, the bad, beeing by the iustice of GOD, though not in the course of their life, yet at the howre of their death, assuredly punished: as the good, by his goodnesse are, if not while they liue, at the least vvhen they die, most graciously protected. VVhich when the [Page 121]vvorser sort happen to obserue, and consider, al­though they hate to liue the lyfe, yet do they wish to die the death of the righteous, and to haue their end like vnto theirs. Numb. 23, 24. As dyd Balaam the vvicked Prophet, when from the toppe of the Rocks, and from the hills hee beheld Iacob, and that the mul­titude vvas, as the dust, and that no man was able to number the fourth part of Israell, notwithstan­ding all the malice and the might of Balaack against them, they being still prescrued by the blessing of GOD; so as hee could not curse them, but vvas enforced to confesse, that if Balaack vvoulde gyue him his house full of Siluer and Golde, hee could not curse whom GOD dyd blesse, nor coulde passe the commaundement of the Lord, to doe ey­ther good or badde of his owne mind. VVherfore safe is the seate, and singuler ought to be the com­fort of all good Princes and Rulers, beeing by the powerfull hand of the omnipotent and euer-liuing GOD protected. They may bee assured, that without his sufferance, who is theyr defence, no power, no practice of man, or of sathan, can pre­uaile against them.

Chap. 7. That God is good to the worser sort but to their greater hurt, and that good men should not be greeued thereat, but receaue comfort thereby.

WHen it pleaseth God in the secrecie of his iudgment, to afflict good men, and to suffer the wicked to flourish in this world, such is our weaknes, that we stagger in mind, and seeing it of­ten so to come to passe, we often fall into doubtfull and vndutifull conceites, euen of God him selfe, as if, eyther he were not, or regarded not, the doo­ings and deseruings of men: which vniust surmise, springeth out of that old roote of vnthankfulnes, wherewith mankinde was corrupted at the first; whereby fond opinions grow vp in the minde, and shadow the light of reason, so that we cannot dis­cerne true things from false, and good from euill; for so blinded by the darke mist of ignorance, Ignorance causeth men to ascribe to fortune, what is don by God. Fortune. we make Fortune the Author of that, whereof God is the dooer, and ascribe to Chaunce, whatsoeuer is performed by the prouidence of the Almightie. Her wee call a Goddesse, which is more often bad then good, and is neuer so like her selfe, as when to her selfe she is most vnlike; now fauouring, now frowning, euer the same, and neuer the same, con­stant in nothing, but that she is vnconstant in all. [Page 123]This men say of her, and yet beleeue in her, when with the best it goeth ill, and well with the wor­ser sort.

If courage preuaile against feare,

If cowards triumph, & valiant men goe downe,

Are men raysed from base account, to honor?

Are they spoiled of their goods, & fall they from high to low estate?

Is the course of the worlde obserued often to change, and that it is with men of eyther part, now well, now ill?

So that he sayd trulie, which said:

They accuse Fortune of iniustice, but they be­leeue in her power, they blame her as a blinde dis­penser of her gifts, but they extoll her, as the one­ly disposer of worldly goods; they say shee is vn­constant, full of leuitie, and of no assurance, and yet in all attempts, whether of war or peace, they pray for themselues, The blind­nes of men concerning Fortune. and wish to their friends, aboue all other thinges good fortune. So blindly are men ledde, to think all things to be ruled of that, which of it selfe is nothing: nothing but a false light, giuē [Page 125]in the darknes of ignorance, and neuer seene, but when the true cause lyeth hidden, Fortune in truth no­thing. which is that heauenly, spirituall, incomprehensible essence, the Lord God of heauen & earth: wherby the whole world, and euery part thereof, is daily, and conti­nually gouerned and disposed of. He it is, and hee alone, which lyfteth vp, and pulleth downe, which giueth wealth, and causeth want, which punisheth and rewardeth, preserueth, The bene­fits of God somtimes towards the wicked, whē his rodde is vpon the godly. and destroyeth when he will, and where it pleaseth himselfe. And al­though his benefits are often seene to bee heaped vpon wicked men, when his hand of correction li­eth heauie vpon his chosen: and base & cowardlie persons he suffereth to tryumph, whē men of good mindes and great vertue are troden vnder foot, yet in neither is his goodnes, or his iustice to be taxed, but both in both, the more to be extolled, if dulie as they ought to be, they be considered of.

This may seeme strange in the eyes of men, but his wayes are not the wayes of men, neither dooth he tread in the steps of flesh & blood. It is more ea­sie to see what he doth, then to perceiue the secre­cie and depth of his purpose, which not being dis­couered, his works may be thought voyd of iudg­ment, when they are full of all wisedom and vnder­standing. But why should he fauour the vngodly, which are carelesse of him, and frowne vpon those who giue themselues to his honour and seruice? VVhy was Toby after many good works of mercie and charitie made blinde? and Haman, Toby. 2. a man full [Page 126]of pride and crueltie, Hest. 3. God in the end blesseth the good, & punisheth the wicked. extolled aboue all the Prin­ces next after the King? Surely good men haue no more cause to be grieued thereat, then had Toby, when his sight beeing restored, he sawe his sonne, and the sonnes of his sonne with ioy and gladnesse, nor the wicked more to reioyce then had Haman, when he was highest vpon the gallous, which hee prouided for Mardocheus. The Lord God, the God of iustice & mercie, so dealeth with his cho­sen, as a louing Father, with his beloued chyldren, he scourgeth them, but hath pittie on them, his hand is heauie, but to keepe vnder theyr rebellion, and his rodde sharpe, but to cutte of their corrup­tion, that they may bee fit heyres of that heauenlie kingdome, which no impure or defiled thing can enter into. God both iust & mer­ciful to his, in what sort. So is he both iust and mercifull, shevv­ing mercy in iustice vnto them; for sinning, hee doth not spare them, and punishing, hee doth pre­serue them. His iustice is great, but his mercy doth exceed: he correcteth and stayeth his hand, for hee is not angry for euer. Hee striketh, & strengtheneth to beare the stripes, which neuer are out of mea­sure, nor aboue theyr power: and at the last, after that he hath drawne the blood, and bound vp the wound, the punishment being passed, & the paine ended, endlesse is theyr ioy, and their glory euerla­sting. In what or­der y^e mercy and iustice of GOD is toward the wicked. VVith the other sorte farre otherwise it is, though God be, as he cannot but be the same, that is, both iust and mercifull euer-more, yet dooth he not deale in the same manner with all: with the [Page 127]wicked his mercy goeth before, and his iustice cō ­meth after, whereby it commeth to passe, that theyr end is farre worse then theyr beginning. The sun shyneth, & the rayne falleth vpon them, they grow in the fatte, and are fedde with the sweete of the earth, which is the singuler blessing, and the great mercy of God: for if he shoulde be towards them as they deserue, the ayre should be darknes, and the heauens brasse vnto them. But beeing but weedes, and still the more noysome, the more they waxe & haue continuance, though God suffer them to grow, and ouer-growe the corne, at length vvhen haruest commeth, the corne is layd vp, and they as weedes are cast out, and throwne into the fire. So are they at last ouer-taken by his iustice, which be­fore by his mercy would not be taken: which vvas the greater and sweeter towards them, because theyr condemnation should be the iuster, and his iudgement the sharper against them. VVherfore when we see them flourish, & haue proude lookes, what may we say, and say truely?

They are lifted vp on high, that theyr fall may be the more heauie: which they themselues seeme to see, when they say

For they cannot but see it so to bee, beholding the variable course of the world, and of the grea­test worldlings the daily fall. Though they wan­der which are not led, and are blind which are not lightened by the spirit of God, yet time teacheth them to say, as experience forceth them to know, that as of trees the highest growing, so of men, they which most are exalted, are soonest ouerthrowne. Agamemnon considering the destruction of Troy, and his owne tryumphant estate, sayd

And fearing least his feete might slip, from that high step where Troy stoode.

The ouerthrowe of Priamus made him proude, but afrayd with all, least thorow pryde, as Priamus was, hee might bee ouerthrowne. Good it vvere that they which are proude of theyr good fortune, would after the example of Agamemnon, conceiue what they might bee, by considering what others haue beene. VVhereby they might shewe them­selues the more temperate, while they stand aloft, and the lesse abiect when they are downe. But much better it were, both for themselues & others, [Page 129]that they were not proud at all. So should they e­scape that iudgement, which being proud, by no feare they can auoyde; for, Prouer. 16. calamitatem praecedit superbu [...], et ante ruinā cor extollitur. It is pride which goeth before calamity, and ruine which followeth after the hart puffed vp, and, Sene. Her. Fur. sequitur superbu [...] a tergo Deus. A proud man God followeth at the heeles, to be reuenged of him. The folly of vaine glori­ous men. VVell may a vaine glorious man out of the pride of his hart, being dazeled with the glittering false shew of his owne greatnes, say to him selfe

But be he neuer so great, and so high, so great, and so high, he can neuer be.

If he be a man, God is aboue him, and hath po­wer ouer him, to abase his heigth, and to turne his greatnes into nothing, euen in the twinkling of an eye. He is not a man, which is not subiect by the heate of the Sunne, by the cold of the ayre, by the force of sicknes, by the subtilty of enemies, and by other infinite meanes often felt, before mistrusted to be brought into danger, if not into losse of his life; how then can any be out of his reach, vvho commandeth the Sunne, & sendeth out the winds, who bringeth sicknes, and stirreth vp enemies, and [Page 130]can both strike with all, & kill with any one, when, how, Ieremi. 51. and as often as he will? Though Babell should mount vp to heauen, and though she should defend her strength on high; yet from me shall her destroyers come, sayeth the Lord. Obediah. 3. And to Edom, though thou exalt thy selfe as the Eagle, and make thy nest amongst the starres, thence will I bring thee downe. Of all vani­nities, the vainest to be proud. VVherefore, of all vanities it is the vaynest, for a man to be confident in pride, sith the Lord God, who is best able to pu­nish it, of all faults can least indure it. But the pur­pose of God, being to bring them low, which are puffed vp, and to turne his blessings vpon them, in­to cursings against them, their minds become as empty of vnderstanding, as their hearts are full of pride, The wicked fall by their owne folly, or by others enuie. so as their eyes looke euer vpward, and ne­uer downe, till they fall downe through their own folly, or others enuie. VVhile ambitiouslie they climbe, sodainly they slip, and feele the mischiefe, before they feare the danger, their proud eyes be­ing then forced to bewaile their miserie, when mer­cie is gone, and cannot be found. For God wil not suffer them to see the pit they shal fall into, least they should escape the punishment they are appoynted vnto by his diuine vnsearchable prouidence. If the question be, what the meanes are whereby they are ouerthrowne, the aunswer must be, that means they are not, but extreames, whereby extremitie is brought vnto them; which proceeding from their owne corruption, as diseases bre [...]de within theyr owne bodies, are the cause of their ruine, or (if not [Page 131]so) occasion others of like disposition, to spinne the Spyders webbe, wherein filly flyes they are entan­gled and surprised vnawares. For it is the will of God, that sinfull men should stumble at their own sinnes, and that one sinner shoulde be scourged by the hand of another. VVhile then they are of their fortune proude, and yet not content, but ambiti­ous without end to gaine that whereto they aspire, Prodigality or coue­tousnes, o­uerthrow­eth the glo­rious wic­ked man. they are prodigall or couetous aboue measure, ay­ming alike at the top of glory, but seeking by con­trarie steps to ascend thereunto. Some, desiring to be gracious, the more to be glorious in the eyes of men, thinke gifts and expence, the onely meanes whereby to win the harts of men vnto them: but measuring their purses by their desires, as they are infinite, infinitely they spend, vntill like lamps lack­ing oyle, their light is out, and their glory gone. Others, thinking riches the best friendes they can haue, and liking to depend of none but of them­selues, suppose by the closenes of theyr handes, to to vphold the pride of their harts, & therefore ne­uer rest per fas et nefas, by hooke and by crooke, to encrease the masse of their substance: whereby it commeth to passe, that they abound in wealth, and are laden with authoritie and credite in the world. But wanting wisedome to dispose the one, & ver­tue to support the other, as men carrying heauy burthens on weake shoulders, their shoulders shrinke, and they sinck with their burthens to the ground. I speake onely of wicked men, in whom [Page 132]there is no vertue, no good disposition at all, and yet neuerthelesse by the sufferance of GOD gette wealth, and place of account by craft and deceit, or by some other base and dishonest course. VVhose happy estate being cōpared with their little worth, and examined why they should be so happy, to the best the best that can be said, is

Other I doubt not but many there are, aswell poore through spending, as through sparing rich, whom God doth loue & fauour, and in both, doth for both, that which turneth to their good: which happening sundry waies, I will not conster anie way but to the best. Men of great and good minds oftē poore. So are there which out of great and good mindes, for loue to the Common­wealth, for honor of theyr Country, and seruice of their Prince, open their purses wide, and poure out their substance, to theyr vtter impouerishing, estee­ming riches as did Epaminondas, Aemil. prob. in vita Epa. whom all the gold in the world could not with-drawe from any the least dutie to his Country: or as Perdicas, who re­fused a great reuenue in Macedonia, Plu. in vita Alexan. to followe A­lexander into Asia. But such men, of such mindes, how poore soeuer, are rich in true honor, and can­not so well be said to spend, as to bestowe, nor to waste, as to imploy, neither ought to be cōnmned [Page 133]for their pouertie, but for their vertue to bee com­mended, as most worthy men, most worthy praise. Of which sort which would haue nothing theirs, but what was their Countries, and had rather liue poore in a rich Common-wealth, then rich in a poore, beeing couetous onely of theyr Countryes good, and of their owne good name, it were to be wished, that now there were, as heeretofore there haue been many; but were they sought out to bee numbred, in what one kingdome might it not be sayd,

I will not affirme those to be few which I wish were many, but boldly I dare say, that the Cittie of Theabes being famous for seauen gates, and the ri­uer Nilus for as many Mouthes, that citty or coun­trie which had seauen such worthy men, should in fame no lesse exceede, then the safetie of the Citti­zens, is of greater price then the beauty of the Cit­tie, and the honour of the land more woorth then the richnes of the soyle. On the otherside, to call in question those which by frugalitie increase their patrimony, or vse the fauour of the Prince to the raising of their estate, or grow rich through the be­nefite of their seruice, were most iniurious, and ve­rie vndiscreet; except the increase of theyr priuate [Page 134]gaine with-draw from the common good, & theyr exalting be the pulling downe of the state wherein they liue. Riches the blessing of God. Riches are the great blessing of God, which enable men to the best things; and beeing well gotten and well vsed, drawe many followers after the possessors of them.

Plutus the God of riches, Plutus the blind GOd of riches, made to see. Caeli. Rho. lib. 11. which at Sparta vvas kept blinde and layde on the ground along, as ha­uing neyther life nor sence, with Herod the Sophist was saide to haue receiued his eye-sight: because being very rich, he was very bountifull, and knew howe to vse his wealth to the releefe of the poore, which caused many to followe him & to loue him. Though Plato being a wiseman, S [...]. de legib, thought it almost impossible for a man very rich, to be honest, yet So­lon, Plu. in vita Solon. as wise as he, desired to haue riches, but not to get them by wrong; as if being lawfully obtained, they might of good men, as good things be iustly possessed. Plu. in reip­geren. praecip. Agesilaus is saide to haue contemned ri­ches for himselfe, but withall, that he loued to en­rich his friendes; wherein shewing a great minde, meet for so great a Prince, Riches of a King not to be reiected. he signified, that riches of a King, were not to be reiected as vnprofitable, but as things most necessary to be layd vp: for be­ing with his friends, they were ready for himselfe, [Page 135]when he should haue, as often hee must haue cause to vse them being a King. And for the same reason they are not of seruants to be neglected, whom it is fit to be inriched, when for theyr Kinges seruice they are to be imployed. Themistocles after a fielde fought, seeing many chaynes of golde about the necks of dead men, willed a souldiour to take them, saying to him, Thou art not Themistocles: Plutar in re­ipgere. prae­cep. as if for himselfe, being a great Commaunder, he thought it altogether vncomlie, to rifle the bodies of dead men for gaine. But howe necessary hee thought wealth to be, as well for his priuate, as for the pub­lique state, may well appeare by his pollitique de­uices to gette money, for the enriching both of the Athenians and of himselfe, after the warre ended against the Persians, wherein theyr treasure vvas consumed, [...], Heroda Vra­nia. for he ceased not to in­rich himselfe, so is it witnessed of him. VVherfore I commend both Themistocles, seeking without cea­sing to be rich, and Epaminondas spending without care to be poore, beeing affected to the good of the common good, as they were.

But Chrisogonus, who layed hands on the goods of Sextus Roscius, vt per luxuriam effunderet, Cicero pro Rose.quod per scelus adeptus est, that riotously he might spend that which wickedly hee had gotten. And Plantianus, Dion. Nicae. in Seuer. who being in chiefe honour, and credite, with Se­uerus the Emperour, left not a Countrey, or a Citty vnspoiled, to vphold thereby his greatnes, and his pride. And as many others as either wastfully spend, [Page 136]what wickedly they haue gotten, or heape treasure vp to lift vp their estates, and to hold vp their am­bitious minds, I think to be in the number of those wicked ones, whom God doth exalt, but to throw downe, and whom he doth blesse at the first, the more to punish in the ende, causing eyther them­selues through folly, or their like through enuie, to be instruments of their fall. For so is it seene, that the one sort in vaine humours of expence goe ma­ny times on, and neuer looke behind them, till po­uertie be at their heeles, and misery light on theyr heads; where-with being cast downe, they are tro­den vpon, and are no more pittied, if desperatly or reprochfully; they ende their dayes, then was Anthony, Dion Cass. in Octauiano. who dyed vpon his owne sword, and Clo­dius, who being dead, was cast out sine imaginibus, sine canta [...],Cicero pro Milone.sine ludis, sine exequijs, sine lamentis, vvith­out any solemnization of his memory, by picture, song, play, funerall, or mourning; both extreame prodigall, of that which by craft and violence they had gotten: men full of glory, & by their own folly ouerthrowne. And the other contemning others, through too much affiance in them selues, cannot be but enuied, and maligned, so as hardly they e­scape the mischiefe intended against them. For the more haughty they are, Men the more hauty the more subiect to enuie. the more to enuie they are subiect, and to malice the more, the mightier they shew them selues, and the faster they seeme to stand, being not indured of those, who are equall in minde, but inferiour vnto them for want of [Page 137]meanes. Though pride be often beggerly attired, Enuie the daughter of pride. yet is she alwayes by her daughter Enuie attended on, who neuer dieth, while her mother liueth; and as a fowle bird, of a black Crow full gorged vvith malice, she wayteth the time when, She loueth none of her mothers kind. and watcheth the occasion whereby, to worke mischiefe to as many of her mothers feather, as shee seeth to be pearched aboue her; Enuy looks vpward. whose eye beeing obserued euermore to looke vpward, it hath been truly say­ed, crestentis dignitatis semper comes inuidia, Iouij. hist. 33 he that riseth in honour, is euer accompanied with enuie. And againe, Esummo quasi fulmen deijcitictos inuidia, Lucre. lib. 5. enuie as lightning striketh downe from the top to the foote. For neuer sleeping in her busines, and fearing no danger being armed with mallice, she leaueth no way vnsought, nor letteth any oportu­nitie slip, Pryde by enuie o­uerthrown, that may serue to vndermine that glori­ous Tower of foolish pride, vvhich being built, vpon the false ground of vvorldly wealth, is easily ouerthrowne. Proud men especially being rich, looke high, and are like vnto high trees, which ouer-looke all the rest; vvhereby it commeth to passe, that standing onely by the strength of theyr owne rootes, their helme lying open without de­fence, (for friends they haue none to shroud them) is soone striken with the lightning of enuy, or thun­der of malice, and being swayed, is made serue to vvay vp the foundation of them selues. Dion Cass. in Nero et An­toni. Heereof Pallas, and Celander, the one Seruant to Nero, the other to Marcus Anthonius, Emperours of Rome, [Page 138]are examples very notable, both of them beeing made through their Maisters fauour, mightily rich, and exceeding proud. VVherefore, being of the Romanes, vvhich could not indure their insatiable greedines and greatnes of power, enuied, and ma­ligned, they vvere conspired against, and neuer left vnpursued, vntill they changed their hatefull life, with miserable and reprochfull death. But many seeme of estate to be greater then the wind of ma­lice can shake, Princes in their king­dōs aboue the reach of enuie. and higher to bee aduaunced, then the fire of enuie can mount vp vnto. It may seeme true, that Princes ouer their people, & Soueraignes ouer their subiects, are placed in that height of preheminence, as suffereth no enuie towards them, in those which are set vnder thē, as the sun shining directly ouer our heads, doth permit no shadow to be of our bodies. None I suppose, did or could enuie the greatnes of Alexander, when the world was vnder his scepter, nor the glorie of the Ro­maines, when Carthage was rased, which before onely was, Velleius pa­ter 2. What enuie is. Romani amulaimperij, that Citty which enuied the greatnes of Rome. For enuie is a griefe stirred by the prosperitie of another, then whom we thinke our selues to deserue better. VVherfore for the most part it is betweene neighbors, Enuie be­tween men of a faculty and equa­litie. Selfe-loue a cause of anuie. and men of a facultie or some equalitie, figulus inuidet figulo, faber fabro, one begger bideth woe, that another by the doore doth goe. VVee haue all by nature a touch, if not a ful measure of selfe-loue, which cau­seth vs partially to prize our owne woorth, and in­wardly [Page 139]to grieue whē others be preferred, though worthily, before vs. From which mischiefe, kings in their owne kingdoms, by all reason should be free; because being annointed of God, they shine as Gods, and by the brightnes of their maiestie, da­zell the eyes of enuie, so that they cannot peirce vnto them. They haue no peeres, they suffer no e­qualitie, none hath power, or can haue desire to compare with them, except some monster in na­ture, who graced with too much familiaritie, can thinke himselfe an equall, where he ought to be a vassaile: and where he is bound to do seruice, dare presume to shew contempt: as Ixion dealt with Iu­piter in attempting to dishonour Iuno, The fable of Ixion. beeing of a base and vile wretch, deseruing all torture, most vn­worthy fauour, (as hauing treacherously deceiued and wickedly murthered Deioneius his Father in law) taken vp into heauen, & made of Iupiters pri­uie counsell. But vaunting of his villanie, both for his vaunting, and his villanie, he was thrown down into hell, & there bound to an yron wheele, bound about with many Snakes; that the wheele still tur­ning, and the Snakes tormenting, he should neuer be at rest, where-vpon by Virgill it was aptly said.

A fable, but seruing aswell the fauorites of great Princes, as the Princes themselues to good vse, tea­ching Princes to beware whom they aduaunce & draw neere vnto them: and warning fauourits not to grow proud through the grace they find, least in thinking too well of themselues, they fall to enuie those, whose presence they are happy in, but most vnworthy of, if thankfull & dutifull they be not as they ought to be. VVhich happening sometimes thorough the wonderfull vnhappy wickednes of mans nature, Calligula offered sa­crifice to enuie. Dion Cass. 59. (for man is the greatest wōder that na­ture hath,) Calligula may seeme not without cause, to haue offered sacrifice vnto Enuy, as fearing him­selfe to be subiect to her force, and therefore desi­rous to stand in her grace: so as I dare not say, that the greatest are altogether free from the mischiefe of that furie. But if greatnes holde any out of the danger of enuie, yet beeing wicked, they are not so great as that they can hold vp themselues: for hee that is the greatest, God thro­weth down the greatest sitteth ouer them, and beeing offended at their wickednes, thrusteth them vvith his foote from their seate, and causeth their owne waight to breake their owne necks. VVhose fall men beholding, and not knowing the cause, say of such as was said by Rome ouerthrowne,

Imputing that to ouer-greatnes, which was pro­uoked by wickednes, & performed by the power­fulnes [Page 141]of the Almightie. Neuer man in the eye of the world was more highly, & seemed more sure­ly to be seated, then Dionisius the second, The great­nes of Dio­nisius. Aelia. lib. 6. his Nauie great, foure hundred ships at the least, his forces, a hundred thousand foote, and nine thousand horse, the Citty of Siracuse, where hee liued, furnished with goodly Hauens, and enuironed with high & strong walls, hauing euer in readines munition, and whatsoeuer warlike prouision needfull; of wheat layd vp in store, many thousand quarters, & aboue all, his friends and confederats were infinite, wher­in trusting, he thought his kingdome fastened with bonds of yron. But exceeding in wickednesse no lesse then he did excell in greatnes, he put to death his bretheren, cruelly murthered his sonnes, The wic­kednesse of Dionisius, the cause of his fall. and caused his daughters first to be dishonoured, & af­ter naked to be slaine; so as not any one of his pro­genie came so to be buried, as was to be expected; some beeing burnt aliue, and others cut in peeces and cast into the sea. VVherfore by the iust iudge­ment of God against him, it came to passe, that his latter yeeres hee spent in extreame beggery, and thorough drunkennes hauing lost his sight, Shamefull and misera­ble the end of the vn­godly. hee be­came a scorne to the world; and in the midst of Greece shamefully spent the remainder of his lyfe. Such is the end of the vngodly, though rich, thogh mighty, though in all prosperitie they flourish, yet at the last they wither, theyr wealth is layd vp for theyr woe, of glorious Tyrants they become mise­rable caytifes, for the Lord GOD will not suffer [Page 142]their sinnes to goe vnpunished. VVhich who so feeleth not in thys life, is but spared for a vvhile, that he may be punished for euer. The wicked are puni­shed, if not in this life, assuredly in the life to come. For otherwise the Lord God should be, which he cannot be, vn­iust: if he should exceede in goodnes towards thē, and should not reuenge their rebellion against him, if both in lyfe and death, and after death, to euerla­sting life they should find fauour, which with most vnthankfulnes, the worst part of wickednesse had prouoked his displeasure. Then should the condi­tion of them, be farre better then of the best, his benefits towards them being in this world much greater, and theyr happinesse no whit lesser in the world to come. But God to put that out of doubt, in respect of our weakenes, which ought not to be doubted of, in regard of his vprightnes, often is, if not euer wont, to lay open his iudgement by some notable way of punishment, eyther vpon thēselues or vppon theyr heyres, before the eyes of men, which is blindnes not to see, and wickednes not as a good lesson giuen for our instruction, thankfullie to receiue. Great were the Emperours of Rome, and the Tyrants of Greece, but as wicked as they were great for the most part; Slayd. de 4. Monarchijs. The mise­rable death of y^e wicked Romaine Emperors. and therefore of the Romaines, thirtie were slaine, by those in vvhom they dyd, or in likelihood might repose their trust; being seruaunts, or souldiours, chyldren, or wiues vnto them; and foure being fearefull of theyr ene­mies, or wearie of theyr owne lyues, became mur­therers of themselues, beeing all iustly punished by [Page 143]the hand of God, who wickedly had prouoked the displeasure of God, by pride coueteousnes, or cru­elty. So of all the Tyrants of Greece, Aelian. lib. 6. three onely left their progeny heires of their tiranny, The tyrants of Greece punished in their poste­ritie. Gelon in Sicilia, Lencamor in Bosphorus, the Cipselides in Corinthus; the will of God being to reuenge the Fathers sinne, by cutting off the children, and not suffering them to raigne. Of all Nations, examples are to be found, of the constant course of Gods iu­stice, towards wicked and vngodly men, be they neuer so great, euermore shewed, either vpon them selues, or their houses, in rooting them out from the face of the earth. Some haue beene visited in their owne persons, by foule and lothsome disea­ses, whereby they haue beene made vnwilling to liue, and yet vnable to dye as, Sylla, Hadrianus, and Maximianus. Some fed vpon aliue, Pluta. in Silla. Dion. Nicae. Pompon. La­tus. Iosep. Nau­cle. Baptis. Egna. Iustin. & E­gesippus. and gnawne till they were dead, by wormes, and lyce, as Hero­des Ascalonites, Honoricus King of the Vandales, and Arnulphus the Emperor. Some tormented in mind, liuing in horrour of conscience, and dying in base and fearefull sort, as Atalus King of Pergamus, and Aristobulus Sonne of Hyrcanus. Some also when they were in health, and strength, sodainly and mi­raculously taken away, as Fabius the proud Senator with a hayre swollowed in milke, Abbas vrs­per. and Pope Adrian the fourth, after that he had accursed Frederick the first, choked with a flye in a draught of cold water. VVhich sharpe corrections of God, in so manie­fold wise inflicted, serue to shew, that his meanes [Page 144]are, as his power is, infinite to chastice and scourge, the proudest, and greatest, vnder heauen offending against him. VVhereby the fairest and goodliest of body may learne to know, that being vngodly, they stand in danger by greeuous diseases, or vile crea­tures to be consumed, the soundest of vnderstan­ding to be tormented in minde, the richest in trea­sure to be spoyled in an houre, & the best in health to be deliuered vnto death, by many and straunge wayes, not to be feared or suspected; which if they happen to escape, yet haue they cause still to feare, that what is held from them is layed vp for their children; The Pa­rents feele paine in the after pun­nishment of theyr children. 1. King. c. 14 2, Chro. 13. who being part of them selues, procee­ding from out their loynes, as they fore-see, they cannot but fore-feele their owne present paine, in the future punishment of them. Iereboam rebelled against God, and did cast him behind his backe, by whom he was exalted, and made Prince ouer his people Israell. VVherefore the Lord God, albeit he was made strong, by vaine and wicked men ga­thered vnto him, did not onely smite him before Iudah, The bitter sentence of God against Ieroboam and his po­steritie. and plague him that he dyed; but pronoun­ced a fearefull iudgement against his house, that he would cut of from him, him that piffed against the wall, and would sweepe away the remnant of his house, as a man sweepeth away dong, till it be all gone; and further, that the doggs should eate him of Ieroboams stock that dyed in the Citty, and the fowles of the ayre, him that dyed in the fielde. VVhich sentence prouoked by the wickednes of [Page 145] Ieroboam, was by the iustice of God performed ac­cordingly vpon all, saue onely Abiah, who was suf­fered to come to the graue, because in him there was found some goodnes towards the Lord God of Israell. 1. Kin. c. 16. The like was threatned by Iehu the Pro­phet, and executed by Zimri, against the posterity of Baasha, because being by God made Captaine ouer Israell; hee walked in the way of Ieroboam, and made the people to sinne. 1 Kin. c. 17. Ahab sold him selfe to worke wickednes in the sight of the Lord, yet hauing humbled him selfe before the Lord, euill was not brought in his dayes, but in the dayes of his Sonne it was brought vpon his house. The Lord God hath sayed it, and it cannot be but true, Exod. 20. that he will visite the sinnes of the Fathers vpon the children, vnto the third and fourth generation, of those that hate him. VVhat comfort then can the vngodly haue in their greatnes, when they see by the example of others, what is like to happen vnto them selues? Can the high Tower of prosperitie wheron they stand, be delightfull vnto them, when they behold the deepe dungeon of miserie before them, whereinto they are ready to fall, and cannot but fall, continuing in their sinne? The life of the wicked cannot be but sorow­full. The whole bo­dy is out of frame, if the least member thereof suffer paine, how then can the minde be at rest, and take delight, when it is vexed with griefe, and tormen­ted with feare of that, which no feare can auoide? Is it possible for that man trauailing on the way, to haue a pleasing thought, who is enforced to think, [Page 146]that the ende of his iourney shall be the beginning of his calamity, that his place of rest must be the bed of sorrow, his passage vnto it the way of shame, and that for his sake, his whole trayne as him selfe, shall haue entertainment alike. The threatning of that onely so blacke a cloud to fall in this life, might seeme sufficient, to make men lay aside the glorious and rich attire of pride and wantonnes, which ser­ueth to no good vse, and to put on the sober habite of vertue, and torne cloake of true repentance; which like the Vine leafe might serue, both to let in the shining beames of Gods mercy, and to de­fend the sharpe shower of his wrath in this world. But if that preuaile not to withdrawe them from their sinfull waies, The punish­ment in this life nothing to y^t which is to come. thē is that punishment nothing, in comparison of the torment that is behind, that as a cloud passeth, and like a shower scattereth, and is soone done. The thred of life is quickly cut asun­der, be it spunne how long so euer. The blow is sharpe, but short, the pang is no sooner come, but the paine is gone. Though the way to bodily death, be to the body greeuous, which loueth no griefe, yet the minde hath patience, The mind findeth cō ­fort in hope of the end of paine. and findeth comfort, by thinking it shall haue ende; which so armed, resisteth the force, and ouercommeth the furie of the sharpest assault, that by greefe can be made, a­gainst those earthly walls which compasse it about. Thereby Anaxarchus was hardned to indure what punishment soeuer Nicoreon could lay vpon him, Cicero Tus. 2 without intreaty to be spared in any sort, and Caius [Page 147]Marius vnbound, to hold still his leggs, vntill the swolne vaines thereof were launced: and many are confirmed to contemne the most exquisite torture that can be deuised. The excee­ding pu­nishment in the life to come. But the other which begin­neth when this life endeth, neuer endeth after it once beginneth; and laying hold as well on the soule, as on the body, holdeth both body & soule in torment perpetuall, and intollerable, vexing the soule, with extreame horrour of Gods displeasure, with knowledge of happines lost, & misery found, and with vtter dispaire, euer to recouer the one, or to remooue the other; the body with fire violent and vnquenchable, still burning, still scorching, and neuer consuming, and both together, with continuall sight of continuing paine, and neuer dy­ing sence of euerlasting woe. VVho fearing to feele much lesse would not say,

Surely with good reason, the highest vnder hea­uen may wish, rather to liue a brute beast in the vvoods, or to lye a dead stone in the rocks, then by liuing out of the fauour, & dying in the displeasure of the Almighty, to suffer in hell the misery of that punishment which is due to their sinne. But euery one is not of that minde; in so saying I may be say­ed, surdo canere, to speake to those which haue no [Page 148]eares, in regard of some. It may be that some there are, it were to be wished that none there were, which thinke with Lucretius, The opini­on of A­thiests tou­ching hell. Lucre. lib. 3. the irreligious Poet, that after the soule from the body shall be deuided,

And that in fearing the torments of hell, we feare in the light,

Or some such, who forgetting themselues to be men, Suet. in Cali. as Caligula, for his greatnes amongst men thought him selfe to be a God, commit all wicked­nes with greedines, and neuer thinke of their end. But as that vaine glorious Tyrant then felt, when he least thought to feele, that he was a wretched man, ending his dayes in extreame torment of bo­die, through many wounds giuen him by his owne Seruants, and in no lesse anguish of mind, with the sight of his deere wife, and onely daughter mur­thered [Page 149]together with him. So can they looke for no better end which are of no better mind, and for all such sensuall Epicures, as beleeue they shall feele no more after they are dead, then before they were borne, they did, (the soule and the body being a­sunder, as they were before they came together) much happier it had beene neuer to haue liued, then by such misery to learne, as learne they must in the ende, how miserably they were deceaued. Iob. 22. The wicked is kept vnto the day of destruction, and they shall be brought foorth to the day of wrath, whom leauing to the secret iudgement of the Almigh­ty, who is a God of iustice, as of mercy, and as of fauour so of reuenge; I say there is no cause why any seruant of GOD, how meane of degree, or poore of estate so euer, should grudge at the pros­perity of the wicked, but considering that nothing happeneth by chaunce to eyther part, and that all things be they good or bad, come by his proui­dence to both, who is wise and cannot be decea­ued, iust, and will not be corrupted; they ought with patience to abide his pleasure, and with full assurance to expect his fauour, at such time to come as shall seeme good to him, and shall be best for them. If euer delay bring comodity, and stay to be rewarded with aduantage, it is when the Lorde God with affliction trieth his chosen, and they with sufferance attend his pleasure. Then truly if euer it may be sayed, [Page 150]

In that case delay be it neuer so great, is to be esteemed small, because the profit ensuing, is infi­nitely more then can be supposed, before it be en­ioyed, which with lesse griefe is to be looked after, and greater comfort to be longed for, in regard of the vndoubted performance thereof. The sure hope of the godly. For if of any thing men may be sure, which they see not alrea­die done, well may they be assured, that the Lord being a God of mercy, will neuer forsake those that put their trust in him, and so being of reuenge, will surely take vengeance of those which proudly and malitiously rebell against him. If it be long before he come, let them know that the slownes of his feete he will recompence with the waight of his hand. VVherefore it becometh, and behooueth the seruants of God, still to attend the will of their Maister, and neuer to be impatient, or discontent; for any thing he doth, or ought he hasteneth, or slacketh to doo; which notwithstanding must be confessed to be a matter exceeding hard, of flesh and blood to be performed, considering what Da­uid, a man after Gods owne hart, witnessed of him selfe, The weake­nes of the best. Psal, 73. saying, that his feete were almost gone, that his steps had well-nigh slipt, and that he fretted at the foolish, when hee sawe the prosperity of the wicked. Psal. 37. But the same Dauid aduiseth not to fret because of the wicked, but to waite patiently vpon [Page 151]the Lord, and to hope in him, adding that euill dooers shall be cut off, and they that wayte vpon the Lord shall inherite the Land. Therefore say­eth he, yet a little while, and the wicked shall not apeare, and thou shalt looke after his place, and he shall not be found. So as in confessing his weakenes, he witnes­seth what man of his owne nature is, but teacheth what he ought to be, being the child of God, new borne, and led by his spirit. Iob, an vpright and iust man, feeling him selfe afflicted, and seeing the wicked to flourish, Iob. 22. asketh wherefore doo the wic­ked liue, and waxe old, and grow in wealth? and with all rehearseth many, and great blessings of God vpon them; as if there were no reason why the Lord should deale so well with them, which behaue them selues so ill towards him. But forth­with he aunswereth. Loe, their wealth is not in their hand, and sayeth, therefore let the counsaile of the wicked be farre from me. And further, how oft shall the candle of the wicked be put out, and their destruction vpon them? He will deuide their liues in his wrath. They shall be as stubble before the wind, and as chaffe that the storme carrieth away. The iudge­ment of God against the wicked.God will lay vp the sorrow of the Father, for his children, when he rewardeth him he shall know it, his eyes shall see his destruction, and he shall drinke the wrath of the Almighty. A fearefull iudgement which cannot be but true, beeing set downe in the word of truth. Most wretched are they that now beleeue it not, and shall feele it here­after. By the example then of Iob and Dauid, two [Page 152]specially beloued of God, Iob & Da­uid exam­ples of pa­tience. the godly haue to learne, vpon what stay to rest, that they slip not: and how to instruct their minds, that their mouthes sinne not, when they behold the prosperous estate of euill dooers; if as naturall men they grudge, and cannot but greeue, let them like spirituall children correct and comfort them selues, in full assurance of the Lords fauour towards all which repose their affiance in him, and of his wrath in the end, to be poured out vpon as many as haue been contemners of his name. So hauing hope, they shall haue pati­ence, to attend the ende of his worke, and perfor­mance of his good pleasure. But it is too common euen with the better sort, to think too well of them selues, which causeth them to open their mouthes against God, and to vpraide him with their good deedes, and his iniustice, if the world goe worse with them then with others, whom they suppose worse to deserue. Herod. Clyo. As Cresus being a Captiue with Cyrus, prayed leaue to expostulate vvith Apollo, wherfore receauing his gifts, he had deceaued him with an aunswere: but at the last, he found it was his owne ignorance in mistaking, and not Apollos fault in mistelling, which caused his ouerthrow. For the words gaue him occasion, as well of feare to leese his owne kingdome, as of hope to gaine the kingdome of Cyrus. Euen so it is with vs, lacke of iudgement moueth our discontentment, and as first lacke of knowledge maketh vs apply that to our hurt, which is intended for our good: so lastlie, [Page 153]want of grace forceth vs vndutifully to challenge, and falsly to charge God, whose name we ought, with all prayse to honour, and with all obedience to submit our selues vnto his will. VVhat greater fault can there be in man, then being but a worme, Iob. 23. Psal. 103. but dust, and in his best estate altogether vanity, to lift vp his voyce against the Lord God, his first ma­ker, his daily preseruer, his onely and euerlasting Sauiour. VVherefore men cannot be too carefull, to contayne them selues, within the straightest bounds of modesty, and humility, in that behalfe, least giuing way to the corruption of their nature, they goe farther, and become of euill speakers, euill dooers, and turne away from the performance of those duties, which by God they are called, and ap­poynted vnto. VVhen vnworthy men are aduan­ced aboue those which deserue well of the cōmon wealth, vvhen dissolute, and vngodly persons, are placed ouer such as feare God, & liue in vprightnes of life, it cannot be denied, but that to the better sort held downe, and kept vnder, great prouocati­on is giuen, of mislike, and offence. For an vnseem­lie and heauy thing it is, that vertue should be sub­iect to vice, vvhich being contrary, Vertue. will euer be an enemy there-vnto. But as vertue is a good habite of the minde, Good men ought not to forsake for any re­spect the performāce of their du­ties. vvhich no assault of vice can ouer­come, and alter from the nature of it selfe. So ver­tuous men should be such, as no disgrace, or dis­daine done by the vvicked, should driue them to forsake the performance of those duties, vvhich to [Page 154]God, and to the common wealth they owe. Mar­cius Coriolanus being banished out of Rome (who not long before in taking the Towne of Corioli, Liui. decad. 1 lib. 2. had shewed great vertue, and wonne much honor) tooke in such disdaine that disgrace, that he became an open enemy, and chiefe leader against his Coun­trey. But his mother Veturia, comming vnto him, and vpbrayding him with his fault, he found his er­rour, layed downe his armes, went out of the field, and dyed with griefe of minde. How much more ought they which know God, and are tyed with a religious feare, to doo according to his commaun­dement, to be stedfast and constant, in the obedi­ence of his will, and if by iniurie of the world, they be drawne a side, from the right way, at his voyce to returne againe, and to leaue all, rather then pro­ceeding in a wrong course, to goe forward in his mislike. The consideration heereof, may serue to strengthen thy minde ô man, who soeuer thou be, if thou be a good man, to continue in thy honest calling, and neuer to shake off the least duty, to thy Country, notwithstanding that thou seest, the wic­ked to flourish, and thy selfe to liue in no regard. For looking first vpon him vvho is made rich, What good men should doe, behol­ding the prosperity of the wic­ked. and whose house doth increase in glory, remember that vvhen he dyeth, he shall take nothing away, and consider whether all his worldly pompe, which la­steth but a short vvhile, be aunswerable to that hel­lish torment: vvhich dying out of Gods fauour, he shal feele for euer. Then turning to thy selfe, know [Page 155]what thou art, a simple instrument, in the hand of thy God, vsed by him to some good worke, and to some good end or other, not being in thine owne power, to doo after thine owne pleasure: and think with all, thou seruest a Maister, which can aboun­dantly, and will assuredly reward thy trauaile, and that thy treasure layed vp with him, neither moath can eate, nor canker corrupt, nor theeues steale a­way; and weigh whether all the paine thou takest, all the scorne thou sufferest, all the affliction thou feelest, in the swift passage of a short life, be equall in any measure to that heauenly rest, and euerla­sting glory, which the Lord God hath prouided for thee being one of his. Then iudge of it be not fit, if not good, if not of all things, thou canst think of the best, for thee to be patient, to obey the will of thy God, and to attend his pleasure. Surely what soeuer thou art, if thou be the man thou shouldest be, thou hast no cause at the prosperity of o­thers to repine, but at thine owne happines great reason to reioyce.

Feb. 1596.