The first Chapter.

EVer since the time that our father Adam offending agaynst the Maiestie of almighty God, had wilfully & desperatly cast down him self into the gulf, and whirlepoole of all mischiefe: so importable hath béene the penaunce that mankinde hath suffred, that neuer after he hath enioyed any quietnesse, or any safetie and assuraunce in this wretched worlde. For whither coulde he cast his eyes to sée any matter of comforte? The earth he knewe was accursed for hys sake: the freshe ayre so comfortable: to him before, did nowe fayle him when he most néeded: the fire and the water [Page 2] was as ready to swallow him & deuour him, as to minister any thing for his ne­cessarie vse: yea the very powers of hea­uen, the sunne, the moone, and the stars vapouring downe contagious exhalati­tions, crossing him in all his doings with their crooked and ouerth warte constel­lations, séemed often as the very instru­ments of Gods wrath, moste cruelly to conspire agaynst him.

By meanes wherof, man béeing grée­uously encombred, hath bene driuen, as it were by force, to séeke out some refuge for himselfe. And many wayes surely it hath bene attempted of many & sundry kindes of men. Some one ways, & some an other, according to y^e measure of their capacities. Worldly n [...]m haue alwayes thought of worldly ay [...]es. Therfore the stay they sought for, coulde not be surer than y^e world it selfe. Such as wer godly affected shot euermore at a further mark not contented with the vanities of thys present life, but ernestly aspiring & prea­ [...]ing forwarde to that their peaceable countrey in the world to come. Therfore where their tresure was, there also they [Page 3] reposed their comforte, that is to say, with their God.

Whom guiding their ships, they neuer feared any tempests, nor rashly ran to their destruction, vppon the rude ragged rockes. Therefore nothing more rife in their mouth, thā the saying of that kingly prophet: Although I vvalk in the middest of the shadov of death, yet vvil I not be a­gast, bicause thou art vvith me. Agreably whervnto Isahac, not knowing what sa­crifice his father ment: yet bicause God was with him, & guided him to his great comfort, well perceiued how much more truly his father spake, than he conceiued when he made him this godly answere? The Lord shal prouide. And how muche better it was to be conducted by our saui­our Chryst, than by the arte & cunning of any mariner, Chrystes disciples learned in their great danger, very like (had not their master ben there present to succour them) to haue bene ouerwhelmed in the botome of y^e sea. Therfore Dauid, whē he had said, O let the people reioyce and be glad. What reason, I pray you, did he giue? bicause they florished in y^e worlde, [Page 4] bycause they had all thinges at their commaundement? he sayd no such thing: but going straighte to the fountayne of all blyssednesse, bicause (sayth he) thou shalt iudge thy people righteously, and gouerne the Nations vpon the earth: As who sayth, our hope is not limited within the bounds of this life, neither make we any great account of any thing to be obteyned in this worlde, but this is the foundation of our ioy, and the ve­ry ground of all our felicitie, which euen then doth vs good at the harte, when the worlde séemeth moste to frowne vppon vs, that thou arte a righteous Iudge, who both art able to deliuer the righte­ouse out of trouble, and to reserue the vniuste dealers to the due execution of thy iuste iudgement to come. This be­nefit, with other moe out of number we obteyne by the meanes of thy gouerne­ment. Of whome we are moste assured, that thou canst suffer no wrong dealing vnreuenged, nor no vertue or godlinesse vnrewarded.

Séeing then the knowledge of Gods heauenly & moste gracious Prouidence [Page 5] is so holsome & comfortable a doctrine, I haue thought good by the assistance of his only direction, whom we speake of, to en­deuer to write of so good a matter. And the rather doubtlesse I haue taken it in hand, for that I sée other misteries of our religion very commendably set foorth in our mother tong: touching this poynt so necessarie to be knowē of al christiā peo­ple, no special treatise published to y^e be­hofe & furtherance of our countreymen.

Therfore, not as one the best able, yet according to my poore talent, not the lest willing, I haue giuen the onset, to the intent that they which be afflicted may behold (as it were) present, or at y^e least­wise very nighe at hande in their mistie darknesse the cléere beames of the sunne of righteousnesse, after grefe solace, after they haue bene tossed & shaken with the wilde waues of the sea, the moste quiet hauen of peace & rest. On the other side, that they which be now set a loft, & haue al things that their harts can desire, stād not to much in their owne conceite, nor ouer proudly display their Pecocks fea­thers, knowing in whose hand it resteth [Page 6] to cast them downe from the pinacle of their stout and loftie imaginations.

The .ij. Chapter.

IN doing whereof it beh [...] ­ueth vs diligently to exa­mine: first whether there be any suche Prouidence, yea or no. And afterwar­des (that béeing well pro­ued, and the aduersaries refuted and con­uinced) to declare at large what it is, how farfoorth it extēdeth, by what instru­ments God putteth it in execution, and the whole vse and commoditie that a true Christian man may receaue by it. Which poynts béeing throughly discour­sed, so much as I shal think requisite for the instructiō of y^e godly reader, my mind is hencefoorth to rest my selfe vnder that mightie hand of his protection, whom in this treatise I haue sought out▪ Neither do I feare in this mine enterprise the graue censure of Clemens Alexādrinus, who condemneth vtterly (as it séemeth) [Page 7] the very mouing or naming of such que­stions: As for example (sayth he) to en­quire for proofes of Gods Prouidence, vvhich being certaine, it is a haynous ma­tier to imagine, that Prophesie came not by Gods prouidence, as also to doubt of that heauēly order of dispensatiō, vvhich concerneth our Lord and sauiour Chryst. For it is one matier to moue a question of infidelitie, an other thing to discusse a questiō that is moued, and doubted of by an Infidell. Which, were it not lawfull to be done, not onely Theodorite, Chry­sostomus, Augustine, mighte be disallo­wed, but the sayde Clemens also him­selfe might by iuste iudgement be dys­proued.

The .iij. Chapter.

AND woulde to God this doctrine were so fired & established in mens hearts, that there néeded nothing to be sayde of it. But now who séeth not in [Page 8] all ages how déepely this Atheisme hath taken roote? For firste, what Epicure with his secte fantasied, touching Gods ordring of the worlde, it is out of questi­on. Who to the intente he might safely, without any remorse, or any pricke, or terror of a wounded conscience, goe on forwarde in his wickednesse, & his sen­suall voluptuous race, went about (as far foorth as he might) to extinguishe vt­terly, and to blot out all memorie, and thinking of Gods power. In the laste Chore of Senecaes Tragedie, called Hip­politus, it is sayd, Res humanas ordine nul­lo fertuna regit. &c. Fortune guides the world without any order, & dispearseth hir gifts with a hand that séeth not what it doth, in stéede of the better sort cheri­shing the worse. That the fruitfull soyle should yerely yeld hir encrease, Cyolops in Euripides ascribeth it not at al to god, but either to some lucky chāce, or else to some course of necessitie. An other of thē sayth: Casus & fortuna in omnibus domi­natur Chance & fortune beare sway in al things. And an other of thē almost with the same words: Sed profecto fortuna in [Page 9] omni re dominatur. But doutles Fortune in euery thing hath the vpper hand. Yea what plainer testimonie can we haue of this godlesse opinion that hath poysoned the world? Doth not Virgile say, For­tune is almighty? and Cebes in his Ta­ble set hir out like a blind goddesse, that bestoweth hir gifts without discretion?

Well, these were Heathen men, you wil say: I graūt it. But were they (trow yée) only of that minde? No doubte, we christians also (at least wise as we wold be taken) how so euer we would counte­nance the matter otherwise, yet if wée would but descend into our owne liues, no doubt (I say) we mighte finde oure selues a great many of vs, of as corrupt iudgement as they. The foole said in his heart (sayth the Prophet Dauid) there is no God. O great abhomination (will some say) and woorthy to be extréemely punished. But abide a while yet, I pray you. Iwis he spake it not in your hea­ring, that you might accuse him: Nay (I warrant you) he was not suche a foole. Howe saide he it then? Marke the Pro­phet: The foole said in his heart, there is [Page 10] no God. If you looke vpon his Angelles face, you would thincke he glistered like any golde: If you wil heare his goodly & godly woords, you woulde pitie him that he were not canonized for a saincte. But let him not deceaue you: For if you will but viewe his life and conuersation, you shall sée he fareth much like a trée, which Alexanders souldiers founde in India: a mightie trée in dede to loke to, very faire and of a goodly heighte. Whiche nathe­lesse when they beheld with much won­dering, and woulds néedes bring it away with theim: they founde, that what so e­uer was at the roote of it, was forthwith tourned into baye salte.

Wilt thou sée now, how like the case is? Thou séest this worldling very highe and mightie in his owne conceate, fayre mouthed & well visaged: And thou won­derest at him. But he is rotten at the roote (if thou wel examine him) he is hol­lowe, he is altogether as bitter as baye salte. Therfore he rangeth loosly, as one that had neuer a bridle, imagining se­cretly with himself, that there is no god to controlle him, or kéepe him vnder.

The .iiij. Chapter.

BVt that this is an erroni­ous doctrine of them that teache so, and a godlesse and senselesse imagina­tion of them that thincke so in their hartes: to the intent I maye open it, and make it plaine: I will begin with that as my foūdation, which is the chiefe principle, and groundewoorcke of all religions. And firste I woulde de­maunde this question of them, whether they beleue that there is anye God? For he that vvill come to God (sayeth the E­pistle to the Hebrewes) firste muste be­leue that God is, and that he is a revvar­der of them that seke him. Which were it not well setled, and depely fixed in our mindes, all truthe, godlinesse, & deuotion should be vtterly trodē vnder the féete.

What say they then to the matier? If they deny it, I might proue it vnto them by the same reason, y^t Dionysius vseth to Apollophanes: who whē he was willed [Page 12] of Polycarpe, that he would wryte some­what vnto him, whereby the said Apol­lophanes might be conuerted vnto the faith, by his own Principles, being coū ­ted excellent in Astronomie: Dionisius wryting to the blessed Martyr, dothe frame vnto him this argument in forme folowing: Séeing the order (saith hée) wherby the bodies aboue moue, is accor­ding to a certaine rule: If that order by any should be altered, it were manifest, that the same so altering it, shoulde be God. But the ordinarie course of the ce­lestiall bodies was once chaunged and inuerted, as Apollophanes hym selfe coulde tell. Ergo, it was his part to haue concluded (said Dionysius) folowing the groundes, and the Principles of his own Philosophie, that the cause of that alte­ration was the true God ruling in the heauens. And therefore consequently, a­bandoning his Maumetrie, and his foo­lishe Idols, that he should only woorship suche a God. That the ordinarie mouing of the bodies aboue had bene chaunged, he maketh it euident by thrée examples. First by this, that we read in the tenthe [Page 13] of Iosue, that the Sunne cleane contrary to his custome, stoode still for the space of a whole day, and went neither backe­warde nor forwarde, vntill the enimies of Gods people were put to flight.

Secondly, he proueth to him the same This I find no [...] in the Bible, n [...]ether is it ex­pressed plainly in that copy of Dionysius hys Epistle, which I haue sene ex­tant in Printe, but onely in Holcotte vpon the Booke of Wisdome. conclusion by the mounting vp of the Sunne, appearing in Achams diall. And this was so great a miracle, that it made the Babilonians to be astonied, mē that diligently obserued all the courses, and mouings of the supernall bodyes. By meanes wherof, without any field fough­ten or weapon drawne, they yéelded to Ezechias of their owne accord. Where­vpon the Priestes of the Persians no­ting that day, made afterwardes an an­nual feast, which they called the feast of the tripled Sunne: And the Priests that celebrated that day, hauing their name of the feast, were termed the Priestes of the tripled S [...]nne.

But bicause Apollophanes myghte chaunce to deny this example, albeit he had séene before his face, the very testi­monie of the Priestes against him: ther­fore Dionysius wryteth to Polycarpe, [Page 14] that if he happen so ga [...]nsay these afore­named demonstrations, he shoulde put him in minde of the thirde, to witte, of the Eclipse, that befell at the time of Christes passion: which being contrary to all course of nature, he sawe notwith­standing with his owne eyes, and could not in any wise say against it.

What cā Atheistes or Epicures bring into contrary this reason: Which as it notably setteth before vs the diuine po­wer, and maiestie of almightie God: So doeth it well disproue their fonde error, that woulde tie God to the necessitie of seconde causes, saying that he can rule none otherwise, but as destinie draweth him to and froe. For if so excellent a cre­ature as the Sunne so muche swar [...]ed, and declined from his woonted course, that Goddes will and pleasure myghte with due submission be obeyed: shall the aspecte of any inferioure [...]arre, or the influe [...]re of any planets make vs feare? And where is that fatall faste lincked chaine, that so brideleth and restraigneth the liuing God? Which if it be of suche force and efficacy, as the Stoike [...] dreame: [Page 15] Then hys scepter wrested oute of hys handes, must be left to the arbitrement of his creatures, yea & Protagoras with his complices might face vs down there were no God.

But howe blinde an assertion that is (for I will not say nowe, howe blasphe­mous) although we might iustly some to haue made alredy a sufficient proofe, yet hardly let vs go on a litle farther. Sure­ly the very heathen wise mē, albeit they were destitute of that knowledge, which more plentifully is ministred by y^e word of God: Yet woonder it is to consider, howe farre then were hable to set their foote, hauing no [...] other light [...] to guide them, bu [...] [...]he very power of reason, and common sense. Especially touching this matter, the disputing and reasoning of Chrysippus, is well woorthy to be wa [...] ­ed. Who being meruailously sharp wit­ted, as Tullie sayeth, handleth this case in suche a sorte, that he semeth to haue learned it of natures selfe, and not to haue inuented it of hys owne braine.

For (sayeth he) if there be any thing in the world, that mannes wit, reason, and [Page 16] power cannot compasse: that thing sure­ly, that dothe compasse it, is better than man: But the Angels, the starres in the firmament, and the Planets, wyth all such things as moue continually in their course, can not be wrought by any man. That thing therefore whereby they are wrought, is better than man. And that by what name should I rather cal it by, than by the name of God? And by and by after going forward, if thou behold (saith he) a goodly portly great house, although thou sée not the Maister of it, yet canste thou not be made to beléeue, that it was builded of Mise and Rattes: And shoul­dest thou not séeme to be starke madde, if so great furniture of the worlde, suche great varietie, beautie, and comelynesse of things in heauen, suche a largenesse and hugenesse of the sea and lande, thou shouldest wéene to be thy house, and not the house of the immortall God?

You sée the drift of the Philosopher, (for what néede I to wade in him any further) wherby he attempteth to proue that, which neither. Christendome nor Heathenesse, can be in doubt of, to wit, [Page 17] that there is a God. Which being (as it is in déede) a moste certaine truthe, it fo­loweth that we ascribe vnto hym some action and doing in the worlde, agréeing and conformable to the diuine power of his maiestie. But what can be more a­gréeable for the creator of the Heauens, and the round earth, than to preserue by his heauenly wisedome, that which he hath formed by his endlesse power, than that which he hathe once made to guide euer, and as well to shewe his mercy in sauing, as his mighte in creating? For what can be more vnsauorie, than that saying of the Poete Ennius?

The .v. Chapter.

WHat (saith he) hath God no regard of his creatures? why so? doeth he lothe them perchaunce? No, he saw from their first beginning, that they were ve­ry good. How is it then? Belike either he can not gouerne them, or else he wāteth a good will. For either the one or the o­ther he must néedes say. Will he say he can not? Either then God is ignorant in what order and fashion it must be done, or else strengthe falleth him, that he can not do it. To burden God with ignorāce we may not: for what else were that in effecte, but to say in plaine woordes, he were no God? And how vnlikely matier were it, y^• he which wroughte all things with suche vnsearchable wisedome, he y^• teacheth man knowledge, he in whom all treasures of skill remaine, the déep [...] riches of whose vnderstanding the Apo­stle considering, is so amazed: I say, how vnlikely a matier were it, that he him­selfe should be ignorant?

Againe, if thou say God is vnable to discharge such a waightie function: howe then was he able at the first to create all things of nothing? Howe could he knitte [Page 19] things togither so disagréeing amongste themselues with suche an entier bande (as it were) of frendship, as for example: the fire and the water, the daye and the night, and make of all these suche a con­sent and harmonie, if he can not looke to them and prouide for them? or howe is he called almightie, if there be any thing exempted from his power? He can ther­fore directe vs, if it please him: let no E­picure euer say against that.

But he will not peraduenture: why will he not? He enuieth not hys owne woorkmanship. How should he? especial­ly séeing we depende of his goodnesse, much lesse cā he hate that which he hath made. Nay rather the same goodnesse y^• caused him to make vs, when we were nothing, should muche more allure him to do for vs, when now by his wisedome we are brought to somewhat. And howe should he (I pray you) which is the foū ­taine and wel spring of al grace, be stai­ned with suche foule vices and enormi­ties, as he so muche detesteth in his crea­tures, I say, malice and enuie?

Neither is it to be thoughte, that for [Page 18] [...] [Page 19] [...] [Page 20] the auoiding of paines he wil neglect vs, séeing Christe oure sauioure, who came downe from heauen for our sakes, suffe­red for vs suche cruell tormentes, and such terrible pangs of deathe. He that lo­ued vs so déerely, what wil he not doe for vs? Howbeit we haue not only to speake of that care, which God taketh especial­ly for mankinde, but of this general pro­uidence ouer al the world. The welding of the gouernement wherof can not cer­tainly be harder to be atchéeued, than the wonderfull woorkes of his creation.

Whereof it is sayde in the Psalmes, he spake but the woord, & they were made: he commaunded, and they were created. For true is that saying of the wise Py­thias, which Herodotus rehearseth to his commendation, In God it is all one la­boure to say a thing, and to do it: And (as Aristophanes said almost with the same woordes) to conceiue in minde, and to ex­presse in déedes.

Séeing therfore he is not spotted with any blemish, or staine of ignorance, who only is the author of all wisedom: Seing he is almighty, and therfore hable to doe [Page 21] all things: Againe, séeing he enuyeth not his owne workmanship that setteth out his glory, he himself being blotted with no malice, but preserueth al things, espe­cially the faithfull: séeing also that no­thing is hard for him to accomplishe, but he is able to doe with much ease what so euer it shall please him to take in hand: No dout he careth for the whole world, and leaueth nothing maysterlesse, or without a guide.

The .vj. Chapter.

WHerin if any man be yet so frowarde that he will not heare of it, or so dul, y^e he knoweth not what it meaneth, or so grace­lesse that he cānot broke it, or so thanklesse and vnkinde to god, y^e he will not acknowledge it, and confesse it: let the vnspeakeable cōmodities that [Page 22] he enioyeth by the sea & the lande, by the fresh aire, by the moone & the firmamēt, make him to blush, & to be red for starke shame. For euen as kings & princes take tributes & subsidies of their subiects: So y^u of euery one of gods creatures reapest as great profite as y^u couldest desire. For the sunne is the original cause as wel of light, as of heat, & ripeneth y^e corne and y^e frute, wherby our weak bodies be susteined. The moone w^c hir borowed light, tē ­pereth (as it were) y^e darknesse of y^• night season, and when the sunne is gone past our orizont, conducteth the wayfarers in their iourney. The rest of the starres w^c their rising and falling in their course, shewe to the inhabitants of the earth the four sundry seasons of the yere, the win­ter, sommer, spring, and haruest. And in the sea they be guides to them that saile to their earnestly wished hauen. Shall we extenuate these great guifts of God? or deriue their originall from a wrong foundation? which we esteme as slender, being of so precious and exceding valew: what shall we say of this, that Patricius mencioneth in his third booke de regis, & [Page 23] regni institutione. For (saith he) so sone as we come into the worlde, of the Sunne we receaue a spirite, of the Mone a body, of the star Mars bloud, of Mercurie wit, of Iupiter desire, of Venus an in­clination to Venereal actes, for the encreasing and multiplying of mankinde. Whereof euery one of them, at the houre of death, we seeme to make due restitution. And to speake somewhat of the elements, the aire being receiued by the longues, assuageth the heat that is about the hart, and when it is turned, & altered into rain, it watereth the earth w^c swete shoures. The same aire with the sharpe colde that commeth from it, as it were with a certaine whip, kéepeth in the good iuice in the grafts and séedes, to the intēt it breake not forthe out of season, but lie hidden secretely in the rootes, vntill the beginning of the primetide do approche.

Consider besides this, the great num­ber, and the varietie of the birdes in the aire, of whom we receaue so great plea­sure, that it well appeareth Gods proui­dence wold not only supply our nede, but also minister vnto vs things delectable.

I let passe to speake of the fire, wherof as we féele no smal cōfort, when we are pinched with the roughnesse of the win­ter: [Page 24] so also it auaileth vs so many & sun­dry other wayes, that at no time of the yeare we can misse it, without manifest daunger of our health.

Yea the earth it selfe being but a hea­uy & grosse matter, yet so commodious it is by al meanes both for man and beast, y^• surely it is wonder to cōsider it: which receiueth vs into the world, as we come out of our mothers wombes, and when we are once borne & brought forth, yéel­deth vs sustenance alwayes after, till at the last when all the world besides hath forsaken vs, it receaue vs tenderly into hir bosome, like a mother to couer vs, & to kéepe vs safe from the iniurie and vio­lence both of foule and beast.

Hereof especially it is worth the labor to consider the maner & constitution. For it is neither all euen ground, nor yet all raised vp aloft, but with maruellous cū ­ning partly it is made plain and smooth, and partly it is deuided into hilles and dales. Therfore being brought into such a forme, that both the fluds in the winter season ouerflowing the gréene pastures, might haue passage, and the laborer that [Page 25] trauaileth by y^e way, might enter y^e more cōmodiously through y^e narow straights.

It were a long labour, and the same, in such store of other matter perchaunce not so néedefull to be tolde, what Cole­pittes of fewell, quarries of stone, mines of golde, siluer, yron, leade, and other metals are digged out of the vaynes of the earth. Whereby we sée not onely many necessaries suffised, but goodly and sumptuous houses erected, precious ie­wels, costely plate very curiously and queintly forged. And not onely these be­nefites afore named, we scrape and ga­ther out of the earth: but therewithall pondes, brookes, welles, riuers, all salte and freshe waters, all the mightie and mayne Seas doo issue and spring out of the same. So that with great plentie of sauage and tame beastes, wandring in the woddes, and the wilde forestes: we haue all kinds of fishes, that our hearts could wishe.

Be not these great signes and tokens of a God that is carefull and tender ouer vs? What and if I put to this the great vse that we haue of the water it selfe [Page 26] about our meates, in our drinks, in wa­shings, in bathings, in purgings, in ma­ny other things, which I let passe?

But this in any wise must not be skip­ped with silence, which Seneca speaketh of in the fifth booke of his naturall que­stions, that to thintent these large and huge seas should not hinder any traffike betwixte man and man: God hath giuen vs windes to helpe forwarde oure ships and sayles, that euery countreyes com­modities might be made common.

At these wonders therfore aboue spe­cified, and other moe that came to his re­membraunce, the prophet Dauid marue­lously astonished, cryeth out with great exclamation: VVhat is man, that thou art so mindfull of him, or the sonne of man, that thou so visitest him? Thou haste made him little lovver than the Angels, vvith glory and honour thou haste crou­ned him, and thou hast made him to haue the dominion ouer the workes of thyne hands. Thou haste put all things in subie­ction vnder his feete: all beasts and Oxen, yea and the sheepe of the field, the foules of the ayre, and the fishes of the sea, and [Page 27] vvhat so euer vvalketh throughe the pa­thes of the Sea. O Lorde oure gouer­nour, hovve excellente is thy name in all the vvorlde?

Hitherto goeth the Prophete. Who first (as you haue heard) with great ve­hemencie demaūdeth, repeting his que­stion more than once, of what excellen­cie man is, or of what worthinesse the sonne of man shoulde be estéemed, that God should make so muche of him, or so highly and souerainely aduaunce him? Wherin is diligently to be obserued the varietie & shifte of wordes that the Pro­phet vseth. VVhat is man (sayth he) vvhat is the sonne of man? as who sayth, ney­ther God nor Aungell, but a man, and the sonne of a man, that is, a méere mortall and sinnefull creature, subiecte to vanitie and corruption. And yet as though he were thine owne derling, so thou makest of him: béeing clothed in déede with the lothesome vesture of the fleshe, but yet in the same not muche in­ferior to the blessed spirites: sonne of A­dam by deprauation of nature, but thy sonne, & thy deare sonne by acceptation [Page 28] of grace: image of Sathan by frowarde and péeuishe disposition, but thine owne image and resemblance by his first crea­tion. Yea with so great glory and honor thou haste set him vp, that as thou reig­nest and rulest inuisibly in the heauens: so nexte, and immediatly vnder thée, thou haste giuen him visibly a dominion & soueraintie in the earth. So that there is no beast, be it Oxe, or shéepe, or any other, that can withdrawe it selfe from the subiection of man. No birdes of the ayre, nor fishes of the sea, that can priui­ledge them selues from his bondage. Therefore muste I say it, and say it a­gayne (sayth the Prophete Dauid) O Lorde, O gracious Lorde, thou that so honorably prouidest for vs, so fauorably doest shielde vs, so mercifully doest pro­tecte vs, O howe highe art thou magni­fied, not in heauen onely, where is the seate of thy habitation, but euen tho­roughout the whole earth? Where the straunge woorkes of thine handes ap­peare so muche the more glorious, as the matier that they are framed of is the more brittle.

The. vij Chapter.

MVche it is out of questiō y^e this propheticall prince hath spoken: but yet me thinketh (forasmuche as wée entreate of Gods Prouidence) it shoulde bothe be very incident to our purpose, and also make the whole matier that he hath thus noted vnto vs the more playn: if we should here vpon occasion offred, notifie, with asmuch breuitie as we can, the making, constitution, and the whole nature of a man. Which examination of ours béeing finished, we shall haue af­terwards the better oportunitie to dis­course more largely of his preeminence.

An harde matier perchaunce it might be thought for a man not yet entred in the arte of Phisike, to runne throughe (as it were) the Anatomie of ā mans bo­dy. But nathelesse, so ferfoorth as I shall thinke it requised, I am the rather enco­raged [Page 30] to take it in hande, that I mighte fellow that yoldē precept, which biddeth a man know him selfe, so much made of (as Plinie saith) in times past, that it was paynted in the porches of the Heathen temples, and receaued as an Oracle that came from heauen. Which who so well weyeth and scanneth in very déede, shall both be the better able to descend and en­ter into him selfe, and learne the more wisely and fruitfully to consider & iudge of Gods works.

Whose vnsearchable & profound wis­dome in al things that a man can turne him to, can not but notably shew it selfe. But where more clerely to y^e eye that is not vtterly blered with sensualitie, thē in this passingly wel fauored frame of mās bodily lineaments & proportiō? Wherin what is there to be sene not exceding pro­fitable & cōmodious? what, y^t is vnsemely placed? what not with marueilous fore­caste and singular dexteritie contriued?

For to begin with one of the chiefest guifts, wherwith God euer endued man, I meane speeche and language, the very sedeplot of societies & cōmō weles, what [Page 31] engines & instruments hath god deuised, that the same not onely mighte be made perfect and apt for the expressing of mens minds, but round also & pleasant, & very fit for all tunes of melodious Musike?

Lerne therfore, O thou y^• abusest this goodly qualitie, how the longs (as me sée­meth) not vnlike to a payre of bellowes, is not troden with mens feete, like the bellowes of a payre of organes, but mo­ued to & fro of the muscules & braunes o [...] mans bulke, compact with sinowes and hard flesh, whichdoth both draw thē togi­ther, & put thē open, that the vital spirits, wherby men are most refreshed, might conueniently haue their recourse. These spirites béeing brought to the windpype by the longues, with much stirring and mouing prouoke the secrete instrumēts of the tongue, & make it to breake foorth into a voyce. Whiche to the intente it might be the better fashioned, & not pou­red out to much at randon, it is compas­sed (as it were) about with a double wal, both of the téeth & the lips. Whereby we are giuen to vnderstād, as it were, by the secrete operation of nature, that life and [Page 32] death, béeing (as it is said) in the hands of the tongue, we shoulde be well aduised howe we speake, and in what order and maner we dispose and frame our com­munication.

I let passe other things so muche the more tedious to be perused, as they are hardelier conceaued, and borne away. What should we say of the hart, which béeing guyde and captayne of the reste of the body, whervnto it giueth life, is de­fended with y^e brest, as with a fortresse, from susteining violence from without? Or what should we speake of the liuers vaine, which for releese and sustenance of the heart conueyeth▪ bloud to it like a conduite pype? Nowe as the lyuer dra­weth this norishing matier from the belly: So the belly draweth the same foode to it, by the helpe of the stomacke, when it is broken and chewed with the teeth: Which first it kéepeth for a while, till it be altered into a certayne licour, muche like to the iuice of sodden barley, when it is well beaten and pressed out, and afterwarde when it is well boyled and digested, it is agreably distributed [Page 33] throughout all the body. And the lyuer in déede hath the purer parte: as for the grosse reliques of it remayning, bicause they are not fitte for norishment, it re­pelleth them downe to the entrayles. To be shorte, there is no member of the whole body, which therby receaueth not bothe conforte and conueniente suste­naunce.

And were it so, that oure weake ca­pacities coulde not throughly reache to the vnderstanding of the curious work­manshyppe of oure bodies: yet surely this consideration shoulde stirre vs vp to the prayse of God, that he hathe not onely garnyshed vs wyth a certayne quicke liuelynesse of the mynde, but therewithall hath giuen vs such a shape, as to mannes nature and disposition mighte séeme moste aunswerable and correspondente. For whereas naturally other liuing creatures bée so formed and compacte togither, that they bée alwayes poring vpon the ground: man onely God hath made bolte vprighte, with his face looking vppe to heauenwarde, as to the chiefe house of his progenie, that his eyes [Page 34] and whole heart béeing faste fixed vpon it, he mighte the rather be induced to knowe God.

Therefore in his vpper parte he hath placed his head, lyke an highe castle of defence, and in the same hath he set his brayne, as a iewell and treasure of great pryce. For looke howe the sallet is a safegarde to the souldiers heade, and e­uen so the scull kéepeth in the brayne, and saueth it from the force of the ene­mie. Agaynst the which, least the brayne lighting ouer sore, shoulde take some harme, God almightie hath compassed it with two skinnes, called of the Phisi­tians meningas, i. the resmes. Where­of the one of them béeing thin and slen­der, not only goeth roūd about the whole brayne, but also hath passage betwixt di­uerse turning wayes, which are séene to be in the saide brayne. The other béeing thicker and more substantial, is therfore set betwixt the brayne, and the brayne panne, least the brayne béeing tender, should take hurte and damage by the hardnesse of the scull. Wherefore the braine (as I said before) in the head, as it [Page 35] were in a highe tower is conserued and kept like a great treasure.

And wheras he that hath charge ouer a garison, hath néede of spies and watch­men to foresée mischiefes to come, aswel in peace, as in warre: neither is mans reason & vnderstanding, béeing the very captayne and guyde of the body, lefte helplesse and destitute of these. For God hath placed in the foresayde towre, two eyes, as it were, two watchmen to looke round about them where they will, so quicke and voluble of their nature, that they can quickely with a little rolling turne aside from any thing that is hurt­full. The nose adioyning therevnto sée­meth to stande beneathe lyke a wall, that is directly placed betwixte thē both. The eye liddes that couer the eyes, bée made vndoubtedly as fit as can be, bothe to open and close agayne, as cause ser­ueth. And they be trenched about (as it were) with the eye bries, by meanes whereof, whether they be open or faste shut, if any mote or droppe of moysture should fall vpon them, it might be easily repelled and kept off.

The eares and the nosethrilles, bi­cause the one of them heareth a sounde, the nature whereof is to goe vpwards, the other of them smelleth and tasteth odoures, whiche lykewise vapoure vp a lofte: They are bothe of them very fitly placed, bothe in the higher parte of the body, and nexte the brayne. Whiche béeing the seate of our memorie and vn­derstanding, not onely conceyueth and iudgeth that which passeth by the eare, but is muche holpen and refreshed by swéete sauoures.

But I, that in all partes of the body go about to trace out Gods Prouidence, take vppon me as great a laboure in my iudgement, as if I vndertooke to num­ber the waues of the sea. I liste not ther­fore to say any thing, either of the necke, armes, or legges, or of the vaynes, and other secrete partes.

I passe ouer likewise the fiue senses, the comely and necessarie vse of the haire, with other suche lyke thinges. The more curious handling whereof to them chiefly appertayneth, whiche pro­fesse suche learning and kinde of know­ledge. [Page 37] For deare brother, I will ap­peale to thine owne conscience: Howe thinkest thou? Dothe not thys that I haue touched already, sufficiently sette oute vnto thée, that cleare lyghte that shyneth of hys owne accorde? Who can wander in darkenesse, that hathe suche torches in the firmament to giue hym lyghte? Who can pretende igno­raunce, that hathe hys Scholemaister teaching him in his bosome? Who so dull and blockishe of vnderstanding, that can not learne so sensible and plaine a lesson, looking neuer besides his booke? Onlesse wée be growen to suche a des­peratenesse, that wée wyll wylfully be­réeue our selues of both our eyes. Howe can wée not perceaue and sée that which so dayly and hourely is before oure face? Before oure face, quod I, nay I pray you, howe can wée looke besides it? for if thou caste vppe thy face towardes the skie, the heauens declare the glo­ry of God, and the firmament sheweth his handie workes If thou looke downe vppon the earthe, the very earthe it selfe is full of the Lordes goodnesse, [Page 38] wherein thou haste so many argumen­tes of his Prouidence, as there bée beastes in the fieldes, or the wylde fo­restes: fishes in the maine Sea [...]trées, hearbes, flowres growing vppon the soyle: if thou turne thée on the right [...] hande, or on the lefte, the wynde blo­wing in thy face, the ayre besettyng thée rounde about, will caste thée in the téeth wyth Gods benefites, and very heynously charge thée, if thou fynde faulte.

Lactantius telleth vs of one Archi­medes, a Sicilian, who with a globe of brasse which he deuysed, coulde so coun­terfeite the making of the whole world, that he resembled the rising and setting of the Sunne, the waning and waxing of the Moone, the mouing and remouing of the Starres and Planets, in suche or­der as they go forward and turne in the very heauens.

The lyke Tullie wryteth of Posido­nius his familiar friende. And Patricius speaketh of a Doue that was so frained by Architas Tarentinus, and according to the arte of Geometrie, so cunningly [Page 39] measured by due proportions, that the tempered ayre that was shutte into it, forced it to flye.

Certaynely these were straunge de­uises, whereof no man coulde doubte that sawe them, but that by great sleight and conueyaunce they were brought to passe. What then mighte wée conclude of him, that with a worde made hea­uen and all the earthe. Whose power and wisedome in inuenting, if we must néedes bée driuen to confesse, to bée vtter­ly vnsearchable, and paste finding out, shoulde wée then mistruste hys good­nesse in protecting, that sée the mightie hande of his Maiestie so playnly before vs in creating.

The .viij. Chapter.

BVt abide you, whyles we stande thus reasoning of the matier, was there ne­uer any Momus in a cor­ner, y^• could espye an hole to creepe oute at. Yea (as sayth the sect of Epicures) there be too too many things out of square. Goe to then, let them tell vs hardely what they be. O (say they) there is no order, and many things come to passe otherwise than they should. Wherein? Man, whom you so aduaunce, is borne vtterly so weake and féeble, that he hath no shifte in the world to helpe himselfe. The brute beastes are armed euery one with a certayne natu­rall defence, the buls with their hornes, the Beares with their téeth, the Lyons with tearing and deuouring, the beast called Bonasus with his dongue casting, the Cuttle fishe with an incke that he flinges about him, some with flying, o­ther with hiding of them selues, all one way or other can safegarde themselues. But man cōmeth naked into the world, in daunger of fire and water, impotente bothe of hande & foote, so tender of body, [Page 41] that in cold weather he is benummed with cold, in sommer he is parched with heate, néedle, and sickely, subiecte to all casualities that may happen, griped eft­soones at the harte with inwarde gréefes of the minde, passions, pangs and per­turbations, which other liuing creatures be frée from.

With these and other the like words, these Epicures dilate mannes misery, affirming that nature to mankinde is a stepdame rather than any mother. Not vntruely in déede altogether, if the marke they shot at, were not open blas­phemie against God: but their conclusi­on vtterly is to be detested. For what if God haue not geuen a mā great clawes, and talantes, nor couered him with an héerie skinne, like a beare? which as they were nothing séemely for so gentle and milde a creature: so neither were they commodious for mannes vse. For howe shoulde he scale a wall, or climbe vppe a ladder, when he attempteth the building of an house, or set sure foote, when he go­eth vpon brick, or hard stones, if he were pawed, and talanted like a Lyon?

Man therefore being amiable, & loue­ly of his shape, hath not in déede any such thing: but what then? he hath that which by all meanes is farre better, I meane, reason, and vnderstanding, by the which we haue affinitie with God himselfe.

Man hathe no scales lyke a Dragon, wherby he may beare off a cruel blowe: But he hath arte, and pollycie lodged in his tender brayne, whereby hée was not onely able to inuent complet harnis for hys bodie, but all engynnes and instru­mentes of warfare, yea, not onely al en­gins and instrumentes of warfare, but whatsoeuer else you coulde imagine ey­ther profitable, or pleasaunt for man­kynde.

Man is not so strong of cōstitucion, nor so well fensed by nature agaynst heate and colde, as bée shéepe, Oxen, and other beastes: But their wooll and skinnes be at his commaundement, wherewith hée maye be clothed from top to toe. For this purpose of all other creatures, God hathe onely gyuen man handes, to the intente he might put in execution that whyche reason willeth too bée done.

With them therefore hée maye make himselfe not onely all kinde of apparell, but he maye tyll and sowe the grounde, hée maye graffe trées, and plant Vyne­yardes: wyth them he maye mowe the grasse, and reape the corne, inne it, thresh it, grynde it, bake it, and make breade of it: With them hée may make conserues, siropes, preseruatiues, and all manner of confections: Wyth them hée maye write bookes and letters into farre countries, and put in vre and practise all Scien­ces. Whereof the huge numbre, the greate skyll, the subtyle inuention, the moste profitable and holesome vse too nought else, but the gifte of reason can iustly and truely bée ascribed. The power whereof is so great: that there is no Serpent so venemous, no Lyon so fearce, no Elephante so strong, no birde so swifte, no dumbe beaste so furious, eyther by Sea or lande, whyche by mannes industrie and wisedome can­not lyghtely and easely be brought vn­der.

So true is that saying before rehear­sed out of the Psalmes: Thou hast made [Page 44] him to haue dominion ouer the vvoorkes of thine handes, and thou haste putte all things in subiection vnder his feete, all shepe and oxen, yea and the beasts of the field, the foules of the aire, and the fishes of the sea, and vvhat so euer vvalketh through the pathes of the sea.

And yet will fonde Epicure open his polluted mouth, and say God hathe not wel prouided for mankinde? and yet wil he cōplaine of disorder, he himselfe most disordered of al other, telling vs that the world is out of frame. O vaine man, if I might call thée a man, nay rather god­lesse monster, patched vp of blasphemies and loude lies.

The .ix. Chapter.

WHiles I am héere aboute to make a pause, mée thinketh I am pulled at on bothe elboes: Sir, (saith one sorte) you tell vs a tale out of Philoso­phie, [Page 45] you shoulde rather teache vs out of the word of God, which with your voca­tion is more sitting. And by and by sayth an other companie: Where is all this while the consent of the Church, that we may knowe you speake not your owne phantasie?

I will make a bréefe answer to them bothe: Pacience a while I pray you, that I may satisfie your reasonable expecta­tion.

But to you my frendes in the meane time a worde or two: In this greate cor­ruption of our nature, which our graūd­sire Adam hathe broughte vpon vs, we are not yet (God be thanked) left so bare, but that euen in these our ashes there be raked some sparkes of fire: and although it be in déede throughe a small clifte that it appeareth, yet the dawning of Christe our day starre is not vtterly shutte oute of our heartes. And I speake this of vs, as we are not regenerate, & newe borne by Gods especiall sanctifying spirite.) By meanes whereof, no doubte the very heathen Philosophers a great meiny of them (as partely anone after you shall [Page 46] more perceaue) sawe so muche in Gods matters, that (as S Paul sayth, writing to the Romanes) they are iustly driuen from all excuse.

And would you then put our slen­der sparkes, by debarring their due vse, and stoppe the course of that little ordi­narie light that is lefte vnto vs? Nay ra­ther (as it is our bounden duetie) let vs thinke it oure part to giue God thanks for it, and euen take that for an argu­mente of Gods prouident care that he hath ouer vs.

But Scripture in déede muste be pre­ferred: neither haue I truly forborne it. Which in this case verily dothe offer it selfe in such abundance, that no Chri­stian heart can say agaynst it. For to speake first of the Psalmes, howe often is this doctrine there vrged? howe often dothe that kingly Prophete agaynst all aduersities, agaynst all enimies that op­pressed him, set it as a brasen wall: yea howe dothe he solace him selfe with the very thought of it? what soueraigne com­fort doth he conceiue by it? The Lorde is my light (sayth he) and my saluation: vvhō [Page 47] then shal I feare? the Lord is the strength of my life, of vvhō then shal I be afraide? VVhen the vvicked, euen mine enimies, came vpon me, they stumbled, and fell. Though an hoste of men vvere layde a­gaynst me: yet shall not mine heart be a­frayde. And in the same Psalme: In the time of trouble he shall hide me in his ta­bernacle: yea in the secrete place of hys dvvelling shal he hide me, & set me vpon a rocke of stone. And novve shall he lifte vp mine head aboue mine enimies round about me. Therefore vvill I offer in his dvvelling an oblatiō vvith great gladnes, I vvil sing, & speake prayse vnto the lord.

Againe in the .xj. Psalme, bringing in his friendes by a dialogisme, that counsayled him to flée from persecution: In the Lorde put I my truste (sayth he) hovve saye yee then my friendes, to my soule, that she should flee as a byrde vnto the hyll? Héerevnto hée imagineth his friends thus to answer: Loe, the vngodly bend their bovv, and make redy their aro­vves vvithin the quiuer, that they may priuily shote at thē vvhich are true of hert. For the foūdatiōs of the common vveale [Page 48] vvill be cast dovvne. At these wordes this Propheticall godly Prince, hauing his heart wholely fixed vppon God, flteth to Gods Prouidence for his onely refuge. Ah (sayeth he) vvhat hath the iuste done, that he shoulde so be entreated? But no force, the Lorde is in his holy temple, the Lordes seate of iudgement is in heauen. His eyes consider the poore, and his eye liddes trie [...]h the children of men. Hovve so euer I stande tovvardes the vvorld, The Lorde (I knovve) vvhose iudgement is in­corrupted, alovveth the righteous: but the vngodly, & him that deliteth in vvicked­nesse, doth his soule abhorre. Therfore as he is a iust iudge, no doubt, vvhē he seeth his time, vpon the vngodly he shall raine snares, fire, and brimstone, storme, & tem­pest, & this shalbe their portion to drink. Neither is it to be merueiled at (saith the Prophete) that he is so zelous in the be­halfe of the godly. For vvhy the Lord be­ing righteous himselfe, necessarily loueth righteousnesse, as a qualitie most agrea­ble to his ovvne nature, therefore vvith a fauourable aspecte vvill his countenance behoulde the thing that is iuste.

Thus we sée this heauenly Prophet, notwithstanding that he is so dreadfully beset, his greatest foes being armed (as it were) to his destruction, the lawes ne­glected, iustice despised, and all cōscience being vtterly banished and exiled: How little yet he shrincketh for all this, or ge­ueth place at all to their furie, yea howe strongly rather he fortifieth, and prote­cteth himselfe with the inuincible bul­worcke of Gods Prouidence.

So in the ninthe and fourth Psalme, after he had greuously poured out his cō ­plainte againste the triumphing of wic­ked and bloudthirstie men, saying: Lord, hovve long shall the vngodly, hovve long shall the vngodly triumphe? Hovve long shal all vvicked doers speake so disdaine­fully, and make suche proude boasting? They: smite dovvne thy people, O Lorde, and trouble thine heritage: They murder the vviddovve, and the straunger, and put the fatherlesse to deathe. And yet they lay, tushe, the Lorde shall not see, neither shall the God of Iacob regard it. Forth­with he beginneth to take hart of grace, and very bitterly he inueyeth againste [Page 48] [...] [Page 49] [...] [Page 50] their follie. Take heede (sayth he) ye vn­vvise among the people. O yee fooles vvhen vvil ye vnderstande? He that plan­ted the eare, shall he not heare? or he that made the eye, shall he not see? He that is vvont to chastice vvhole nations for their transgressions, and to schole men ignorāt of their duetie vvith his sharpe rodde of correction, doe yee not thinke hee vvould be reuenged of you? As if he shuld say: Nay be you right well assured, ye are not priuiledged but according to the wickednesse of your malicious dealings, so shall Gods heauie wrathe and indig­nation lyghte on your neckes.

And in the nynetie nyne Psalme, hée séemeth to vse thys anchor of Gods hol­some and comfortable direction, to s [...]ays all the raging tempestes of thys trou­blesome and vnquiet worlde, saying the Lorde is King, be the people neuer so vnpatient: he fitteth betwéen the Cheru­bines, bée the Earth neuer so vnquiet.

But what meane I so long to dwell in the Psalmes? Whereof it is too too euident, that their whole scope and drift chiefly tendeth to this effect, to disproue [Page 51] and gaynesaye theyr vanitie, who (as Chrysostomus wryteth in hys seconde Preface vppon the Psalmes) eyther dis­anul Gods prouidence altogither, or else woulde suffer it to goe no further than the precinctes, & lymites of the heauens.

For trowe yée, this was onely the Prophete Dauids mynde? Nay also euen holy Iudith, a Matrone so well commended for the wise gouernment of her selfe, her greate zeale towardes her nation, her vnconquerable godly cou­rage, as none in all the Bible more, so plainely speaketh of this matter, that assuredly you culd not wysh a more wor­thy testimonie. But what saith she then? when she had put on sackcloth and ashes in steade of all other armoure, and for the better withstanding of the most cru­el assaults of Holofernes, she had with­drawen her selfe into her oratorie, to make her earnest prayers to almightie GOD, amongest other wordes, which shée spake in the bitternesse and anguish of her hearte, submitting her selfe wyth all humilytie to the iust iudge­mentes of GOD, Et hoc factum est [Page 52] (quod she) quod ipse voluists. Omnes enim viae tuae paratae sunt, & tuae iudicia, in tua prouidentia posuisti. That is to say: And this nowe is come to passe, e­uen as thou wouldest thy selfe. For all thy wayes be prepared, and thought vp­on before, & thou hast ordered thy iudge­ments by thy Prouidēce. As if she shuld say, this affliction that so sore doth touche vs, is surely come vppon vs by thy de­crée. For thou Lord dost nothing, not de­termined vpon long before, and the very execution of thy iudgementes at what time, and by what instruments it should be done, by thine euerlasting counsaile it is appoynted. It is our partes therefore to take that paciently, which thine hand hath iustly laide vpon vs. After this sort semeth the godly widow to poure out hir heauenly meditation. For what else can we gather by her woordes? which howe wisely and orderly they be cowched, whiles shée proueth her hypothesis by her thesis. I say a particular case by a ground vniuersally founde true, the learned vn­doubtedly can soone tell. Sentenciously therfore hath shée spoken of a very pithy [Page 53] and sentencious matter.

But howe much more seuerely Salo­mon in his boke which he calleth Eccle­siastes, straitely forbidding vs to let any thing passe vs by way of talk, wherby y^e infirmitie of oure fleshe, of it selfe being prone inough to all mischéefe, might the rather be broughte to an inconuenience: and very grauely charging vs by expresse words, not to be so hardy none of vs all, as to say presumptuously before our An­gel, that there is no prouidēce or gouern­ment of the world: yea moreouer threat­ning vs, that if we doe so, God wil bring all our handy workes to none effect. His words be: Ne dederis os tuum, vt peccare facias carnem tuam ne (que) dicas coram An­gelo, non est prouidētia, ne forte iratus domi­nus cōtra sermones tuos dissipet cuncta ope­ra manuum tuarum. That is, let not thy mouth be an occasiō, that thou shouldest make thy fleshe to sinne, nor say not be­fore thine angel. There is no prouidēce, least it chaunce y^e the Lorde being angry at thy talk, bring to cōfusion all y^e works of thine handes. This one thing in dede by the way I muste nedes confesse, that [Page 56] other translations be otherwise. For insteade of Ne (que) dicas coram Angelo, Non est prouidentia: that is, and say not before thyne angel, ther is no prouidēce, other say, Ne (que) dicas corā Angelo per imprudentia peccatum esse, that is, & say not before thyne Angel, that thou hast offended vn­wares. Yea, some also varie not a little in the interpretation of the sentence and clause following. The Gréeke texte it selfe neyther maketh mention of Gods prouidence, nor yet of our proper Angel, for it saith, [...]. that is, & say not be­fore the face of God, that it is ignorance, to wit, that caused thée to offend. Yet cer­tainly not only Glosa interlinearis in Ly­ra his Commentaries, but also the fa­mous learned man Trittenhemius in the fourth booke of his eyghte questions pro­posed vnto him to be assoyled by Maximi­lian the Emperoure in his time, with o­ther moe, vse thys verie same place to none other purpose, than I haue alleged it. Whiche the rather maketh me to beléeue, that the Gréeke Copie interpre­ted by the common translatoure of the [Page 55] Latin bible, varied somewhat from that text of the 70. interpreters now extant.

But what néede I greatly to make matter, or to passe whether it be so, yea or no. The Scripture (God be than­ked) is plaine inough otherwise. Where­by, if wée haue not already sufficiently strengthened oure assertion: what shall we say to those flatte wordes in the ve­ry first Chapter of Sainct Paules Epi­stle to the Ephesians? where it is ex­pressely sayde, that God worketh all thynges according to the aduised deter­mination of hys owne wyll. In whiche place also he vseth the worde [...], that is, he effectually worketh, and not onely of oure doings he moderateth and furdreth the successe, as Pallas is fayned in Virgill, to turne away Pandarus his darte from the brest of the stout champi­on Menelaus, towards his bodies lower parts that were strongly harnised with his belte. He addeth immediatly vpon it, According to the aduised determination, intent, or purpose of his owne will: that we may knowe, he doth nothing with­out his Prouidence.

What of this, that is wrytten in the booke of Wisedome? doth it not plainely set out Gods gouernement: Gods vvise­dome (sayeth the author) reacheth from one ende to an other, mightely & come­ly doth she order all things. Or this gol­den sentence that is written in the booke of Hester. Is it meete vve should make of it as nothing? Where good Mardocheus making his prayer: O Lord Lord (sayeth he) the king almightie. For all things are in thy povver: and if thou hast appointed to saue Israell, there is no man that can vvithstand thee. Or (to bring in but one place more) which might woorthily stād in stéede of all) what godly man shoulde doubt of Gods Prouidence, hearing Ie­remie so feruent in his Lamentations, bursting out so hotly into these woordes: VVho sayth any thing is done, vvhich the Lorde hathe not commaunded? that oute of the mouthe of the highest there pro­ceedeth not good and euill? But mighte this oure learning which we defende, be gathered only of the Prophetes wordes? be not all y^e Prophecies in y^e Bible a flat argument to proue the same? for howe [Page 57] coulde they (I beséeche you) tell before hande of thinges to come, ne were it not that God had before ordeyned them? Come their Prophecies of them selues, or of God? God forbid we should say of them selues. S. Peter iwis teacheth vs an other lesson: In times paste came pro­phecies vnto vs (sayth he) not by the mo­tion of any mans will, but the holy men of God spake vnto vs in suche sorte as they were first moued and set on by the holy Ghost. It was not they then so muche that spake any thing, but rather God that vsed them as his instruments. And dyd God warne before what he woulde doo touching the captiuitie and deliueraunce of the Iewes, of Iudas his trayterous dealing towards his deare Master, of the cruell conspiracie of the Rulers of his people, of his Sonnes deathe, of Jerusalems destruction. &c? What differeth this (I pray you) from ordeyning? Coulde a manne wyshe a more manyfeste proofe oute of Gods worde?

The .x. Chapter.

WHereof although the au­thoritie be so inuiolable, that of it selfe it onely should preuayle, as well able to discusse al douts, and to open and decide all controuersies concerning the substāce of our fayth: yet séeing many menne make exceptions, as though nothing but forced gloses, wrested and racked textes, singular and priuate inuentions were broughte in: goe to, let vs sée a whyle whether the auncient, catholike, and learned Fathers did any otherwise de­termine of so greate a matter. And first come foorthe I pray thée, godly father Clemens Alexandrinus, tell vs thy learned iudgemente. VVho so euer Lib. 6. [...]. thinketh there is no Prouidence (saythe he) mee thynketh he is vvorthy of pu­nishement, and a very vvicked man: yea not so vvorthy that we shoulde vouch­safe to dispute vvith him. Doo thou also [Page 59] tell vs, Byshoppe Gregorie, thou wor­thy father of Nazianzene. That there In his seconde discourse [...]. is a God (sayth he) the cause of al things, bothe wrought and preserued, both oure eye sighte, and the very lawe of nature can teach vs. And thou also of blessed me­morie, right reuerend father, holy Basile, say thy minde, we beséeche thée in lyke maner. There is nothing (sayth he) which Vpon the first Chapter of Genesis. God doth not foresee, there is nothing which he doth neglecte. The eye which neuer sleepeth, veweth and considereth al things, with all things it is presente, safe­garding and preseruing euery thing. Ve­ry well, but let vs heare one more of the Greke Church, Me thinketh Chrisosto­mus offereth him selfe, as not vnworthy to haue concluded vpon the case. Is there In Psal. 13. no foundatiō (saith he) and how standeth the building? Is there no keele, and howe holdeth the ship togither? is there none that made the ship, & how was it made? is there no builder, & how was the house erected? Is there no Mason, and who builte vp the Citie? In the ende thus he knitteth vp: VVhat soeuer thing in the world be done, practised, and put in vre, [Page 60] they haue some body to ouersee them, and to worke: and shall the world onely be without a gouernour?

Inough nowe of the Gréeke fathers: what of the Latines? Certaynly as they had like iudgements, so framed they also like arguments. VVho would not think (sayth Lactantius) that this worlde so maruellously wroughte, is gouerned by some Prouidence? For there is nothing that can hold out, without some body to guide it. So the house that is forsaken of the inhabitaunt, falleth to ruine: the ship that is without a gouernoure, goeth to wracke: and the body that is giuen ouer of the soule, commeth to nothing. Much lesse let vs thinke, that this worlde beeing so mightie and huge of quantitie, coulde either be founded without a workeman, or bee able to stande so long without a guide. Worthily spoken out of doubte, & very conformable also to that lesson, which S. Austine techeth vs in his third booke de trinitate, affirming that nothing is done which proceedeth not out of the inward and intelligible court of the soue­raigne Emperor, according to his vnspe­kable [Page 61] iustice. And Leo archbishop of Rome putteth the matter so farre out of al con­trouersie, that he sticketh not to say these wordes: The heartes of the faythfull do not doubt, but that Gods Prouidence is alwayes present in al parts of this world, and that the successe of oure worldly af­fayres dependeth not of any power that the Starres haue, whiche is none, but all thinges be ordered at the moste iuste and mercy full pleasure of oure Soueraigne Lorde.

The .xj. Chapter.

BVT what néede wée to speake more of the Fa­thers? Surely it is so far off, that any godly man shoulde néede to doubt of this so christianlike and sounde doctrine, that the very beste and wisest of the heathen men acknowledged [Page 62] it for a certayne truthe. Therefore He­siodus sayth of God, that he is [...], that is, one that hath a great brode eye, and a face that can looke into euery corner. Sophocles like­wise affirmeth, that he séeth all things, and commaundeth al things to be done. So true is that saying of Theophilus in the second booke ad Autolicum: the Po­etes and Philosophers themselues haue written of Gods iustice, of his iudgemēt, of eternall condemnation, and moreouer of Gods prouidence. As for Marcus Ci­cero he hath so largely intreated of this matter, not onely in his seconde & thirde booke de natura Deorum, in his bookes de diuinatione, de fato, de Legibus, de vni­uersitate, that (onely constancie excep­ted) wée coulde not greatly require any thing at his hands And that graue sen­tence of Clearchus, mentioned by Xeno­phon lib. 2. [...], is not to be let passe, teaching vs, that neither swiftnesse nor darknesse, nor strong bulwarke of defence, can be any refuge for vs agaynst God, bycause (sayth he) all things be in his hāds, & the whole world is gouerned [Page 63] by his diuine power. Yea a greate many mighte be named besides these before mentioned and rehearsed: who béeing onely brought vp in the schole of nature, were yet styll of this iudgement, that there is a God ruling in the heauens, vn­to whom it was their duetie to submitte them selues.

Therefore S. Austine writing contra Faustū Manicheum. Touching the Pro­uidence Lib. 20. ca. 10. of God (sayth he) both the Pa­ganes be of the same mind that we be, & the Iewes, and you, and all Heretickes, that by any meanes are called Christians. And Lactantius yet somwhat more openly in his boke entituled de origine erroris, that Cap. 9. y^e world (saith he) should be made by gods Prouidence, to say nothing of Trismegi­stus, who professeth the same: of y^e Sibils verses, y^e report asmuch of the Prophets, who w^c one spirit & voyce beare witnesse that the workmanship of the worlde is Gods making: euen amongst y^e Philoso­phers almost al in maner it is agréed vpō. The same also y^e Pithagoreās, y^e Stoikes, the Peripatetickes, those whiche were the chiefest Philosophers of euery secte, [Page 64] did acknowledge: till at the laste many worldes after arose doting Epicure, which was so bolde as to denie that, that is moste euident. And forsoothe for none other cause, but for that he was desirous to inuent nouelties, that he might make a secte of his owne name. And bicause he could find out no new inuentiō, yet that he might appeare to be singular, and to disagrée from the reste, he woulde fayne ouerthrowe their olde learning, wherin he had all the Philosophers barking rounde about his eares, and reprouing him. Thus farre goeth Lactantius.

Ye sée then, that the very heathen mis­creantes, how sensuall soeuer they were otherwise, yet all of them do not holde agaynst vs. Nay contrariwise it is a playne case, that not the meanest of thē, no nor the fewest neither bée of oure side. And yet otherwyse questionlesse very Paganes, menne that could sée no further than they were led by the drifte of their owne reason, men (as S. Paule calleth them) that were strangers from the common weale of Israell, foreyners from the couenants of promise, without [Page 65] Christe, and withoute GOD, What shoulde we Christians doe then, that are endued with a more especiall spirite, vn­to whome God hathe sente hys owne sonne, as it were directly oute of hys owne bosome to reueale vnto vs al god­ly knowledge? Shall we alwayes stum­ble in the open lighte? Shall we haulte and goe crooked in the plaine pathway? Shall we wincke wittingly and wil­lingly, when the sunne shineth so cléere­ly before our face?

For I beséeche you, with the eyes of a sounde iudgemente, all affection and parcialitie sette a side, lette vs yet looke well about vs: lette vs peise all things diligently with euen balance. We haue heard Gods owne liuely voice, speaking (as it were) nay rather thundering in his woorde: We haue the testimonie of aunciente Fathers, the aucthoritie of whose consent we estéeme, and reue­rence in due place: we haue the wisdome of worldly men, y^t is to say very nature, and common sense to teach vs, where a­gainst busily to contende, it were a labor doubtlesse to litle purpose: yea we haue [Page 66] heauen and earthe, the mayne Sea, the elementes al in order, warning and ad­monishing vs day and night of the sub­iection and homage we owe to God. What more I pray you, coulde we de­sire for our farther satisfying & instruc­tion?

The .xij. Chapter.

SVrely so cléerely and ma­nifestly all thyngs make for our purpose, that were it not for this, that wée knowe, God gouerneth the worlde, & hath a care of all things whiche he hath wrought: why we should flée to him by our prayer to craue the assistaunce of his ayde, or wherfore wée should yéelde him thanks for any benefite receyued at his hand, I sée no cause. And truly were it so, that [Page 67] oure prayer and thankesgiuing should be frustrate, and of none effect: then all feare and loue whiche we owe to God, all faythfulnesse and truthe béetwixte man and man, yea and (to tell you at a woorde) all godlynesse and religion shoulde fall slat to the grounde. Wher­of (O the lyuing God) what a greate disorder and confusion? what an huge heape of all euilles shoulde ensue in the lyfe of man?

But nowe séeing all mennes brea­stes be enbawmed and seasoned with this lycour, and séeing in all mennes myndes it is naturally (as it were) en­grafte, that God only is the protectour of the worlde, no one thing in heauen, or in all the earthe béeing exempted, or priuiledged from the aucthoritie of his iurisdiction: Therof it is (as Gregorius Lib. de proui­dentia cap. 7. Nyssenus writeth) that being driuen to our shiftes, we repayre vnto him: therof it commeth, that wee bothe feare him, and honour him with all our heartes. Wherevnto also perchance if any man be slacke (as alas too many bée) oute of what other fulsome pumpe doth flowe [Page 68] this abhominable ordure, but from the weakenesse and imbecillitie of oure faithe? When so euer therefore oure heartes quaile, and we begin to fainte in this persuasion, (Sathan daily temp­ting vs at oure elboe,) it standeth vs ve­rily muche vppon, to call hartely vnto God for grace, crauing this aboue all things at hys handes, that he woulde vouchsafe of his greate goodnesse to en­crease our faithe: which if we doe vnfai­nedly with a true heart, then may we safely say with the Prophete: My soule truely vvaiteth still vpon God: for of him commeth my saluation. He verily is my strength, and my saluation, he is my de­fense, so that I shall not greatly fall.

The .xiij. Chapter.

NEuerthelesse if I should héere stay, and go no fur­ther, my Dysputation mighte séeme to some mē either to be ouer coldely handled, or else not suffi­ciētly debated for the capacitie of the cō ­mon sorte. Truthe it is, the discourse of reason must in déede with all men be of greate force: but yet (as we be taught by oure owne triall) not so muche the subtiltie of disputing, as the experience of all suche things as haue bene hearde of and séene with the corporall eyes, en­ter (I wot not by what meanes) a great deale more spéedily into meaner heads. To the intent therefore the cause which we take in hande may be sette oute and beautifyed w^t more liuely coloures: let vs sée how euē by dūbe signes God himself hath preached vnto vs this doctrine. And héere (if néed were) I could be furni­shed to this purpose very many wayes. For not onely Fritschius Laubanus hathe largely set out vnto vs y^e strāge wōders & mōsters which haue bin in y^e world: but also one Boaistuau surnamed Launaye, [Page 70] and one Claude de Fesserant, a Pari­sian, in the Frenche tongue, besides di­uers other not a fewe. But I will rest only vpon an historie rehersed by Fa­bricius Montanus in a booke of his, the whiche hée writeth of this very same matter of Gods Prouidence. An histo­rie (as he reporteth) not a thing doone many worldes past, but suche a thyng as chaunced aboute Zurich, where hée himselfe had his abyding, and the same also in freshe remembraunce, as bothe hearde of, and séene in his tyme. And truly euen in this order he doth tell it.

A certayne vagabunde (sayth he) had myserably mangled and kylled his fel­lowe, with whome he had turned in o­ner night to take his lodging in a barne and verye early in the morning, when he had remoued the carkas of the body slayne, as farre as he was able oute of sight, he tooke his héeles towards Egli­sauium, a towne whyche belonged to the sayde Zurich. Nowe he which was the owner of the sayde barne, who before had giuen a nyghtes lodgyng bothe to the rogue, and his companion [Page 71] whiche he kylled: when he had percei­ued in the mornyng certayne tokens of the murderer, he forthwith vttred it, and made it knowne. In the meane tyme this murder was well forwarde on his way: nathelesse through the cry­ing of the rauens and Iayes, as he pas­sed by, that séemed very boldly to catch at him, hée was bewrayed to the rea­pers dispersed héere and there in the fieldes, who were muche agaste at this straunge syghte. The verlet not­withstanding kepte still his high way, and euen nowe one woulde haue thou­ghte he had bene out of daunger, when sodeynely come after hym wyth huon crye, suche as were charged to pursue hym, makyng very diligent enquirie, whether any bodye had passed therea­way. To whom they answered agayn, that sauing one certayne man, whome the rauens and the Iayes had muche troubled in his goyng, they sawe vt­terly, no body, yet that they myghte soone coniecture, that he was a naugh­tie packe, and vngracious body, and that they themselues gathered no lesse [Page 72] by the straunge dealing of the iayes and the rauens, adding further, that if they woulde hie them a good pase, it was an easie matter to ouertake him. They did so as they were aduised: by meanes whereof, the wretch being by and by ap­prehended, was soone after executed vp­on the whéele. Fabritius saithe that he himselfe was present at his deathe, and not a little maruailed at his pacience, whiles he suffered those horrible and grifly paines, which commonly all they endure, that abide suche a cruel & shame­full deathe: for he neither roared nor la­mented, as in that case a great many do, but at euery wounde which was giuen him by the tormentor, he cried heartely vnto God with déepe sighes, acknowe­ledging therewith the maruellous Pro­uidence of almightie God wherof he had séene so great proofe.

The .xiiij. Chapter.

WOulde ye haue me bring foorth vnto you an other kinde of examples, as thoughforsoth our whole lyfe were not full. But be it so hardly: Whence then shall we fetche them? whence bet­ter than from the Scriptures? For (O maruellous God) surely when I reade of the straunge méeting betwixte Abra­hams seruaunt, and Rebecca, I am euen amased to consider it. Whereof that ye may the better vnderstand the whole story, I will set it out, and declare it the more at large. When the good olde man father Abraham, béeing now at the laste caste, perceaued he drue towardes his graue (for age is a preamble to deathe) he charged his seruaunt to procure a ma­riage for his son Isaac, & that not out of the number of the Cananites, amongst whom at that time he led his life, but ra­ther oute of the race of his auncestors. [Page 74] Which also he shoulde do vpon an assu­red confidence in Gods promises, which he helde for certayne, and out of doubte. And to the intent he should not faile him in so waightie a case, he caused him for his better assuraunce to take an othe.

Vpon this the seruaunt, most worthy of credite and estimation for his faythful and good behauiour, well waying and considering his maisters words, vpon a conscience that he had to perfourme hys faythed and sworne loyaltie, and in re­specte of that eye which séeth what euery body dothe, and with what carefulnesse and true feare of God he is faythfull in the accomplishing of his affayres: first he moueth this question, whether he mighte bring Isaac his masters sonne sonne backe againe into his natiue coun­trey, the mayde affiaunced refusing to take any long iourney. But when Abra­ham could not abide to heare of this, still charging & commaunding him in playne wordes, not in any wise to conuey hys sonne homewarde where he was borne, but to followe that which he was called to, not doubting of Gods assistaunce in [Page 75] so godly an enterprise as that was: he tooke leaue of his master, and all his housholde, and after he had trauayled a long voyage, at the laste he came into Chartas, a citie of Mesopotamia, where he setteth his Camels to resse in the shade, to the intent he might ease them of their labour.

In the meane time wel remembring his masters lesson, and knowing that his good successe depended wholly on Gods Prouidence: what did he? O worthy example, and méete of all Christians to be followed. Hée wente not (as some woulde haue done) to consulte with wy­sardes, neither did he séeke helpe of sor­cerers, or fledde for his refuge to the en­chaunters, no nor yet asked he any coun­sayle at what houre he mighte come to haue his purpose. All these things verily and such like, he either estemed as méere vanities, or else detested also as vngodly meanes. But what did he? falling downe vppon his knées before God, O Lorde (sayth he) the God of my master Abra­ham, prosper (I beséeche thée) mine at­tempt that this day I haue vndertaken, [Page 76] and extende thy goodnesse towardes my maister. Beholde I stande héere before this well, and the damosels of this citie come foorth to drawe water. Graunte therfore that it so fall out, that the maide to whome I shall say, I pray thée set downe thy tankarde, that I may drinke, and she say, drinke thy selfe, and I will giue thy camels drinke also: that (I say) it may be she whom thou hast moste cer­taynly prouided for thy seruaunt Isaac, and that I may be certified by this to­ken, that thou haste delte graciously with my maister.

Thus loe he behaued himselfe, I say, this godly seruaunt of the Patriarke A­braham, and in this maner he procéeded in his sute. Wherfore who could not iu­stly maruell at the singular good zeale of this worthy man? Or who could prayse (as it deserueth) euery clause & particle of his prayer, wherein fayth and wyse­dome, as it were goodly dyamonds, be so apparaunt? for that he not passing vp­pon other things, dependeth onely vpon god, and in him reposeth his whole hope, that surely is to be ascribed to his great [Page 77] wisedome conioyned with a lyke godly purpose. And wheras he is persuaded of his masters God, that he is a generall sanctuarie for all men that will flée vnto him for succour, and asketh and wayteth at his hande for an happie conclusion of his voyage, that eteraynely is a signe and token of an excellent & passing good fayth.

What was therefore his rewarde? with what successe went he forwarde or in his matter that he wente about? For it is a worthy thing doubtlesse to con­sider, howe graciously they are thought vppon that feare God. Hée hadde all his will at the first asking: for before his prayer was fully ended (sée the straunge case) foorthe of the citie com­meth Rebecca, not glystering (I war­raunte youe) with any brayded haire, nor trymly garnyshed wyth Golde: but (as it became a vertuous and godly mayde) very soberly, decent and come­ly, with hir earthen vessell that shée car­ried about hir vpon hir shoulder, a very beautifull damosel to looke to, and therto [Page 78] also a pure mayde: downe goeth shée to drawe water, she filleth hir stone potte, and vp she commeth agayne. The ser­uaunt we speake of séeing this, thoughte by and by with him selfe: this geare go­eth as I would haue it, nowe it is highe tyme for mée to stirre. What will yée more? he renneth mée to hir straighte wayes, praying hir that he might drinke oute of hir vessell. Wherevnto very curteously she consented. Yea moreouer whyles the seruaunte, béeing thirstie, dranke a good draught, I will draw wa­ter (quod the Damsell) for the camels too, that they also may be satisfied. Could any thing chance more luckely, or more according to his desire?

Therefore when the seruaunt after­wards had reported in order what had happened to Bethuel the maydens fa­ther, and to hir brother Laban, not with­out great wondring, they sodenly brake out into those words: This thing is the Lordes owne doing, and we can not say agaynst thée, good nor bad. Loe Rebecca is present before thy face, take hir to thee, and goe away with hir, and let hir [Page 79] be a wife for thy masters sonne, as God him selfe also hath appoynted. Sée wée not héere in Abrahams seruaunt the ve­ry image of Gods Prouidence before oure face?

But what shall we nowe say to Io­seph? Alas poore man, I pitie him to sée how miserably he was tossed. For whē he dreamed as he was layde sleeping in his bedde, of a certayne souerainetie to be giuen him ouer his brethren (for to that effecte his dreame tended) and had tolde the same in their hearing to hys father and theirs: Iesu God, into what a flame of enuy did he fall? how terribly went they aboute all to teare him bothe with tongue and téethe, not only renting him, and rating hym with reprochefull sclaunders, the very doughter of thys smoking malicious rancor, but endeuo­ring also (if it were possible) to deuoure him with breade and salte? And what did their hautie stomackes leaue vndone to preuente him (shall I saye) of hys dreame? Nay, God him selfe rather, if it mighte haue bene? Their reuerende hoare headed father, vnto whom Ioseph [Page 80] was no small comfort and stay: the re­uerence of their owne brothers bloude, the innocencie of his tender youth, the cōsideration of the vanitie that is in ma­ny dreames, which oftentimes be but fantasies, and proue to nothing, coulde not remoue them, no nor moue them from an haynous acte.

O blinde and beastly bolde enuy, that forgetteth nature, and forsaketh all hu­manitie, whither carryest thou menne headlong to thy bottomlesse pitte of mis­chiefe? For first they would haue made him oute of the way by defiling their hands with this guyltlesse bloud. Which cruell counsayls of theirs, if it mighte haue taken place, then in déede (Ioseph béeing so dispatched of his auisiō) it could not otherwise haue bene chosen, but that néedes they must haue had their purpose.

But howe true is the saying of the wise Salomon: In vayne is wisdome. In vayne is forecaste, in vayne is counsayle taking agaynst the Lorde. And that whi­che his father Dauid wrote in his▪ xxxiij. Psalme, howe well proueth it in this case? The Lord bringeth y^e coūsell of the [Page 81] Heathen to noughte, and maketh the de­uises of the people to be of none effecte, and reciteth the consultations of mygh­tie Potentates: But the Counsayle of the Lorde endureth for euer, and the thoughtes of his hearte from generation to generation.

Afterwards their brother Ruben ve­ry earnestly intreating them, who not a little abhorred this so vnnaturall a murther, crying out agaynst them with open mouth, for so vile and horible an attempte: they drue oute their brother Ioseph out of a déepe pitte, where they had caste him, and bicause they could not abide to looke vpon him with their diue­lish and despiteful eyes, whose rule and dominiō ouer them was so liuely repre­sented to them in a dreame, they thought good to sell him to certayne Ismaelites, béeing newly come Marchauntes out of Gilead For thus they imagined with thē selues: When we haue once by the sale of him made a good pe [...]ce of money, and haue sente him into farre Countreys, where wée shall not sée him, nor heare of him any more: Then surely béeing [Page 82] made a bondman (I warrante him) we shall kéepe him shorte inough, from euer bearing rule ouer vs.

A shrewde deuise I ensure you, and verily not vnlykely to haue preuayled, had not God himselfe sworne to the cō ­trarie. But séeing he himselfe was set agaynst them, whose wil no man is able to refiste, therefore that came to passe, which Gregorie writeth of in his Mo­rals: Lib. 6. cap. 11. Cum dei voluntatem mutare volunt, f [...]t [...]nt dei voluntatem, & resistendo, consi­ [...]o dei obsequuntur. That is, whyles they would alter Gods will, they doo it, and whyles they woulde bende all their force to withstande Gods decree, vnwares they put it in execution. To goe forwarde with the storie: they solde therefore their brother to the Ismaelites, and y^e Ismae­lites agayne (as God woulde haue it) put him frō them to Potiphar the clarke of king Pharoes kytchin. All this hy­therto fell not oute annsse for Ioseph. For hée béeing constante at all assayes, shrunke neuer a whyt at the matter, nor helde himselfe ill appay [...]e, complayning of his chaunge of fortune: but alwayes [Page 83] praysed God, and gaue him thankes: alwayes bare himselfe after a lyke sort in the base state of a bondeman, yet styll carying aboute him a free hearte, and in his meane seruile condition not obscurely bewraying hys gentle bloud, in body well sette, and of feate and séemely proportion, of personage ve­ry comely, in countenaunce full of fa­uour, fellowelyke with his equalles, humble & lowly to his superiours, kinde to his friends, not rough to his vtter eni­mies, faythfull in his affayres abrode, at home diligent in his seruice, in counsayle politique, in successe happie, by nature gentle, and welfaring to deale with: by education wel nurtered, & brought vp trō the beginning in al godly knowledge, to be short, the corruptions and superstiti­ons that reigned in Egypt notwithstan­ding, yet abiding in fayth and doctrine vnhurte still, and vnmeimed, in lyfe and conuersation vnslayned. No wonder therfore in my iudgement, nor any mar­uell at al it was to sée, that a man so wel fauoured and beloued of God, shoulde growe in suche credite & authoritie with [Page 84] king Pharao, that he shoulde make him ruler ou [...]r his house. For whome could he haue soughte oute more fitte to welde suche a gouernement? Nay whom could he haue founde comparable to him in all Egypte?

But sée the ficklenesse of the worlde, and howe little we haue cause to truste it, oure swéete is neuer so pleasaunt, but nowe and then it is tempered with a soure sauce: oure ioy is neuer so perfect, which eftsones is not sowced and sauced with sorrowe: oure weale is neuer so welthy and well liking, but that stound mele it is enterlaced and wrapte with woe. For the Diuell his desperate and deadely foe, with his slye engines and enchaunted snares, so busily soughte to doo him mischiefe, that by and by he threwe into the heart of the quéene hys maistresse suche a fyrebrande of fla­ming passions, that shée (O wicked and witlesse woman, without all stay of hir selfe) not fearing God, paste al shame of the world, not regarding that sacred bād before entred with hir husbande, smally esteming hir owne honor, hauing firste [Page 85] yéelded wilfully vp hir holde to the sub­iection and tirannie of Sathan, sought af­terwards all subtile practises blindfelde to carry Ioseph into the same pit. Ther­fore béeing armed with impudencie, and fraught with falshodde and deceyte, she séemeth to fléere and fawne vpon him at the first, and with flatterie and fayre promyses to bayte hir hookes: then to pray him very instauntly, and to be ear­nest & importunate out of measure: soone after also to lay hande of him, and to fall to some pretie daliaunce in hir husban­des absence. But God so strengthned his seruaunte, and with the eye of hys fatherly protectiō so directed and guyded his pathway, that he passed all hir ginnes without stumbling, and not a whit fea­red hir embushments. Therefore hée considered not in this case that he was a seruaunte, and shée his maistresse that might cōmaunde him, nor feared hir any thing the more for hir highe power and dominion, nor was greatly moued with that daungerous tempest, which he saw hanging presently ouer his head, to loose the bridle to the flames of hir inordinate [Page 86] desire, but with muche stedfastnesse of minde, and with an high cōstancie of cou­rage, against the consideration of his bō ­dage, agaynst the intycing of a corrupte nature, and his youthly appetite not vn­easie to bée kindled and set on fyre, a­gaynst hir smoothe sugred wordes, and hir manyfolde and greate behestes, a­gaynst an whole rablemēt of mischeues, which he was sure shoulde followe his repulse, he sette onely a godly and good purpose, as sufficiently able to ouerwey them all. And first (as me séemeth) the person of a seruaunt layde aside, and ta­king vppon him as a counsaylour, and one that woulde giue good instructions, very grauely he accuseth all wande­ring lustes, that are not bridled with the yoke of wedlocke, and béeing a ieoly lustie yong man, to one that was stri­ken more in yeres, a seruaunte to his Lady and maistresse: yea moreouer be­ing yet a single man, & féeling his owne infirmitie, to one that now liued in ma­trimonie, & mighte vse the remedie that was prouided cōcerning the stayednesse & sober moode, with other like vertuous [Page 87] qualities, that had any affinitie with the same, he giueth verye fruitefull and holesome lessons. Mée thinketh nowe it were very well doone to heare Ioseph speake him selfe, that wée may learne the better his good maner of behauiour.

Beholde (sayth he) my liege Lorde hathe putte me in truste vvith all things belonging to hym, and he knoweth not hym selfe what he hathe in hys house, neither is there any thyng that is not at my commaundemente, or not delyue­red vp into my handes, beside you ma­dame, that are hys wyfe. Howe canne I therefore doe suche a trespasse, and of­fende agaynst God? As who should say, You sée him not madam, whom I see: for this earthly affection of yours hath made you drunk. But no such wine hath ouer­come me, that sée alwayes before me the guide & gouernour of the whole worlde, who beholdeth the earth with such eyes as canne not swarue from the precyse rule of iustice. For neither house to lurke in, nor strong walles to kéepe oute, nor gates falle shutte vppon vs, nor the darkenesse of any cloudie [Page 88] nighte can at all hynder his eye sighte. Who not onely knoweth throughly, what euery man thinketh and sayeth, but pearceth also to the very secretes of mannes hearte. Myne eyes there­fore béeyng fixed on hym, I trem­ble and stande in awe, and as for wed­lockes vndefiled bedde I haue no wyll to dyshoneste it, knowing well that it is the fountayne of oure birthe, and the first gate, whereby wée enter into the worlde, wherevnto also wée impute the encrease and continuaunce of man­kinde. Embrace then (O woman) that yoke, and staye your selfe in it wyth contentation, breake not the bandes that you are linked with in an holy so­cietie with your husbande, nor looke not vppon other men with curious eyes, but haue your mynde and thoughte vppon your bedfelow. And séeing you are made sure vnto him, as it were with a nayle of Adamant, be alwayes as true to him as any Stéele, and goe not beyonde those boundes that nature hathe li­mitted for you bothe, defiling and dy­shonouring that bedde, which God him­selfe [Page 59] hathe so highly honoured? And bi­cause you are called to gouernment, it is your parte diligently to take héede, least yeelding youre selfe a seruaunte to the swéete dames of voluptuousnesse, and by their egging and prouocation breaking the lawes of God and man, you blemish my maisters royall state with some no­table spotte of infamie: or suffer youre selfe y^e rule other, to be throwne downe and maistred with brutish lust, or when you haue lost your selfe your right wits, by disgrasing your princely dignitie, you depriue reason also of hir rule, and geue it ouer to fonde affections. Whiche as I speake it of a good zeale (all bitternesse and malice sette a parte) so also coulde I wishe you in like maner to accept it, and take it in good woorthe. I truely madame (as it becommeth mée) desire nothing more earnestly, than that you being loa­sed and sette at libertie from this firie chaine that hathe entangled you, may kéepe the honor of your chast wifehoode. But if you wil not doe thereafter in cal­ling your selfe home againe to a more sobre and godly consideration: Yet (be [Page 90] you righte well assured) I of my parte bothe with hande and foote wil shun, and abhorre this enormous crime. For albe­it I serue in body, yet in mind I am frée, and suche a gréeuous offence as this is, not onely resisting chastitie, but fighting also with all iustice I hate & detest with all mine heart. For whereas I haue re­ceiued great benefites at my lieges hād: I shoulde deale very vniustly and vn­kindly to recompense him againe with so shreude a turne. It pleased him when I was a straunger, and bought with mo­ney, to preferre me before all hys ser­uauntes that were borne at home in his owne lande, and nowe of late being cho­sen into his owne housholde, I begun to haue authoritie ouer other, and by my maisters owne acceptation being ap­poynted the ouerséer of his house in all things I beare a stroke, and my master woulde haue nothing priuiledged or ex­empted from my iurisdiction, you onely his wife excepted, that are tied faste to your husbande, as to your heade, with a knot by no meanes to be loased.

With what face therefore, or wyth [Page 91] what countenaunce could I looke vppon so gracious a soueraigne Lorde, if with my diligent and faithful seruice I should not trauaile to requite his kindenesse. For without doubte, vnthanckefulnesse is moste worthy of all men to be hated, and lothed euen with detestation, being not onely one of the greatest vices in the worlde, but the very mother also of all other vices besides. For notwithstāding that euery vniust prancke is very great­ly and earnestly to be eschued, yet neuer from that bottomelesse infernall lake came a more pestilente and pernicious furie, than is this vice of ingratitude to­wardes such as haue well deserued. Sée­ing therefore my liege Lorde, that hath done already so much for me, hath suche a confidence in mine honest and vpright dealing, that he hath deliuered vppe all his substaunce from his owne hand into mine. It is not my parte in stéede of hus­banding and safe kéeping his treasure committed to my charge, to become a théefe, and a false harlot, and to lay hand on those things, which I haue nothing to doe with. [Page 92] For I muste not doe as Adam my firste father did, who, hauing all other frute in Paradise at his commaūdement, raught his hand to that trée which he should not haue medled with at all, and so for vn­lawful coueting of one trée, lost the law­full vse of all the rest.

No doubte these and suche like mat­ters did Iosephe putte into the Quéenes minde, and God so helde his hande ouer him, that in nothing that he did, he was to séeke: Soone after séeing shee could not spéede, shée espied out hir wished oportu­nitie, and when other were farre inough out of the way, catching faste hold of his cloke, shée cried out mainly with a loude voice. But he fléeing her force, and stop­ping his eares at hir persuasions, when he had run away with his cloke behinde him, and walked vp and downe bare of his olde apparell, but yet clad with mo­dest sinceritie, and not naked of honest conuersation. (For he blushed not, as A­dam did after the breache of Gods lawe, but he was so affected in his minde, as our first parentes were before their fall, whome the nakednesse of their bodyes [Page 93] made not to be abashed). Then this wily madame, as one that was hir craftes maistresse, incenseth the king hir husbād against his loyall and faithful seruaunt, & sticketh not, with a shamelesse mouth, to call him a betrayer of chast life, which was a chéefe defender of that vertue. And although Ioseph without any great adoe could quickly confute such an open slaunder, yet he hadde rather holde his peace, and quietly put vp an iniurie, than reuele the trecherie of his mastresse, and publishe hir disordred appetites, to the worlde. Therefore withoute any cause knowne why, neither hearing before of the quareile that was brought againste him, nor being suffred in the iudgement hal to say any thing in his owne defense, he was fettred and cast into a déepe dun­geon, where (God wotteth) he had but a sory lodging, and endured full many a rough storme. O rufull and harde case: What woulde many a one haue done in the like taking? Surely they wold haue boasted their innocencie, they woulde haue bragged of their faithfull seruice, they would haue ratteled their accuser, [Page 94] they woulde lamentably haue complai­ned of their owne state, yea what would they not haue done? I thinke verily they wold haue murmured against God him­selfe. None of all this dothe Ioseph: but meekely and mildely like a lambe he de­meaneth him selfe in all respectes.

And perchance thus he reasoned with himself, calling secretely to remēbrance, howe muche God had done for him in times past: I wisse long before this time I haue bene as daungerously beset, as I am now, and yet (God be thanked) the snare was broken: God gaue me fauor in their eyes, at whose handes I coulde least loke for any suche thing. And nowe who knoweth, why I fall into this affli­ction? It may be, God wold haue my pa­cience to be yet further assayed: And bi­cause no man is perfite, that is of fleshe and bone, it is possible also God wil cha­sten me to make me the better to vnder­stand it: And what if also it please God to vse this as a way for my preferment? I knowe not in déede perfitely howe the matter standeth, especially when I aske counsell of fleshe and bloude: But sure [Page 95] I am of this, that God is iuste, and ther­fore he wil not suffer me to take wrong: I doubt not neither, but that as he hathe hitherto preserued me farre beyonde all mennes expectation: so he will continue his louing kindnesse, and still be my gra­tions and good Lord. In the meane time so long as I doe mine endeuoure to pur­sue and followe my vocation, I wil both hope well, and hold my peace, humbling my selfe alwayes (as it becommeth me) vnder his mightie hand. Neither will I studie to treade in their malitious steps, that so busily haue bente them selues to woorke me woe, by séeking any meanes to be reuenged. But rather kisse the rod with submission, wherwith I am scour­ged by Gods hande. So doing, be it so he haue conceyued any displeasure, he will fling away againe the rodde of hys in­dignation, and beholde me with a more amiable and chéerefull countenaunce, than euer before he was accustomed. Well in déede mighte Iosephe thus con­ceyue with him selfe, and very like it is that he did so.

Wherein the sequele that followed, declared how litle he was deceiued. For whiles he grewe in muche credite with him that had the custodie of the iayle, he expounded the dreames of two of his pri­son fellowes. By occasion wherof being better knowne to king Pharao, who af­terwardes dreamed in like manner, and therfore sent for out of ward: king Pha­rao telling him of his swiuen, he prophe­sied of a general dearth, that seuen yeres after should molest the worlde: aduerti­sing the king in what order his maiestie might best procéede to preuent so greate an inconuenience. The king that hearde his wise counsaile, perceiuing his pro­founde and déepe witte, reioyced muche at his so well gouerned demeanor, but especially to sée in so tender and gréene youthly yéeres suche ripe and grounded discretion. Whereupon highly esteming him for his wisedome, he made him se­conde persone in his dominion, and com­mitted vnto him as wel the whole state of his realme, as the care and ordering of his prouision for the deare yéeres that were expected.

In the meane time (sée, I praye you how God worketh to put his counsell in execution) the deare yéeres come fast on the pore soules sterue for hunger in eue­ry corner of the stréetes, the very riche men complaine for wants of corne, at a worde, all the world is so troubled, that men are almost at their wits ende. But faire fare a good fréend at néede: For now woorthy Ioseph thou must play thy part, that the fruite of thy wise gouernement may shew it selfe. This famine daily en­creasing, and spreading it selfe farre and wide, Iacob that was a great way off, hearing of the prouision that was in E­gipt, rebuketh his sonnes of slouthe, and chargeth them forthwith without longer tarying, that taking with them for their voyage a certaine summe of mony, they should be packing into Egipte to buye them corne. What néede many woordes in so plaine a case?

Away they goe with all spéede, as the spurre of necessitie must néedes prouoke them: to their brother they come the straight way, and (will they nill they) whome before they so deadly hated for [Page 98] his shadowed empire in a dreame, to him nowe they are forced to do homage, bearing sway, and raigning in a verie truth. Therfore they auail their bonets, and with great humility they fal downe before him, praying him to haue ruthe of their afflicted state, & to reléeue them at least for their money in that great pe­nurie, that had pinched them. Héere Io­sephe at the first, as thoughe he had no manner of inckling who they were, sée­ming to make it very strange with bent browes, & rugged lookes fraineth them of their countrey frō whence they came. To whom quoth they (making answer) out of Chanaan for soothe, to buy necessa­ries to preserue our life. All this while being knowen to Iosephe, they knewe him neuer a whit againe, Ioseph behol­ding them with stedfast eyes, and remē ­bring wel his olde dreames, whereof he now séeth the effect, to the intēt he might come to the knowledge of such things as he desired to heare of, beginneth to lay heinously to their charge, saying he knew well inoughe they were but spies, come purposely to view the weakenesse of the [Page 99] land, therby the better to take occasiō to breake in afterwards w^c their armies, & to subdue the realme. Héereupon ma­king great protestation, that there was no such thing ment of their behalfe, that they were his seruauntes ready at com­maundement, al of them y^e sonnes of one man, men of peace & so forth: at y^e length after many other wordes enterpartened betwixt them to and fro, they fel into the mention of their yongest brother.

Whom after that with much entrea­ting they had broughte backe with them from their fathers house (for so Iosephe straitly enioyned them, vtterly discou­raging them otherwise from comming any more in his sight) he (I say) this said tender hearted Iosephe, that was enfla­med with a déere affection, séeing all his brethren before his face, whē he had dis­sembled y^e mater a long time, could now no longer forbear, but fréely and frankly disclosed himself to them what he was: And betwixte teares and great ioye so­denly breaking oute into a loude voice.

Bée yée not dismaide (sayeth hée) my deare brethren, nor lette it séeme ouer [Page 100] rigorous and hard dealing to you, that y [...] solde me for money into this countrey. For assure your selues, it was for your safegarde, that God sent me hither into this place. Hitherto for the space of these two yéeres passed, there hath bene in the world a great dearth, and nowe there be fiue moe behinde, wherein neyther the grounde shalbe tilled, nor corne reaped. Therfore God sent me before you, both to preserue your posteritie, & to saue you from a very great daunger that was to­wardes you. It was not you then, y^t sent me hither, but it was God. Good Lorde howe flatly and euidently dothe he vtter and signifie his good nature? How com­fortably speaketh he to his pore brethrē, who thought they had deserued no suche thing? Héere all Lordlinesse is set a side, no mention at all of any quarell: But so far off he is from accusing them, that he séemeth rather to take their part. It was not you (saith he) that sent me hither, but it was God. As who shuld say, it was not my déere brethren, your deuise and con­ueiaunce, that brought me to this place. It was not (I say) your doing, but Gods [Page 101] working. Therfore be ye not gréeued w^c the remembrance of my former bōdage, which was guided by God to so good an ende: Plucke vp your hearts againe, and set feare aside. Gently in déede spoken, and like a brother: But what is this that he sayeth, you sent me not hither: For truely it is worthy to be examined. Did not Iosephes brethren procure his comming vnto Egipt? No surely (saithe he) for that they dealed so cruelly & vn­kindly with me pricked forwarde with the sting of enuie, it was their fault: but that in their great rage of malice, I shuld come hither, rather thā to an other place, it was fully and wholely the worke of God, who secretely vsing them, as his instruments by his owne only direction brought it to passe. They in déede of their partes did that which is euill, but God of their euill hath wrought that which is good: They sent me away, but God hath set me in the right way: They were the occasion that I was made a seruaūt, but god was the cause y^• I am become a lord.

Truely euen héere to stay, and to ease our selues, as who sayeth in oure Inne, [Page 102] after a long and painfull iourney: Howe plainly dothe this history set out vnto vs the very nature, and propertie of Gods Prouidence? wherin we sée Ioseph both alow, and aloft, both seruing like a bond­man, and raigning like a Prince: One while oppressed iniuriouslye, an other while aduāced iustly, beaten (as it wer) blacke and blew with blustering whirle windes, & driuen into vnknowne coastes with the rage of outragious tēpests: but ariuing yet at the last at a peaceable and quiet hauen. Such a guide had he to con­duct him euen amongst the harde & huge rocks, that his ship in no wise could mis­cary: such an anker had he to flie to, whē he stoode in moste daunger of sturdie stormes, that no menacing waues could ouerwhelme him.

The first Chapter.

HItherto haue b [...]n brought suc [...]e profes touching Gods Pro­uidence ouer y^• world, as I haue thoughte good to be alleaged for the staying and satis­fying of a féeble conscience. Which albe­it they be so apparant, that euen in com­mon sense they be founde agreable to the truthe: yet greatly doubtlesse it is to be pitied, and to be lamented (as you would say) with bloudy teares, that we neither comprehende by our vnderstan­ding, howe great guyftes and benefites we enioy at Gods handes, nor shew any token of oure dueties, and thankefull [Page 104] [...] [Page] [...] [Page 106] heartes for the same, but contrarywise wée be so farre off from béeing pricked with any remorse of oure vnkinde be­hauioure, that furiously lyke madde dogges wée barke and byte at the throne of Gods iustice, and open oure mouthes wide agaynst heauen it selfe.

The hounde acknowledgeth his brin­ger vp, and is alwayes about his elbow, when he is at home, and in his absence is desirous to sée him, and at his returne sheweth no smal signes of his reioycing, hanging his eares, and wagging hys tayle, thereby to shewe his submission and greate kyndenesse to his maister. For albeit that he wanteth discretion, and haue not the vse of reason, as men haue: yet with hym acquayntaunce of long continuaunce beareth suche a stroke, and the dayly benefites, whiche he taketh at hys maysters hande, that he canne easily distinguishe a knowen manne from a straunger, and hys maister that kéepeth him, from one that he neuer sawe.

The Elephant (as Cassiodorus doth wryte in his booke de Opere variorum) [Page 107] béeing a beaste mightie of his limmes, but yet without ioyntes and sinnowes, (by meanes whereof he is not able to bowe his legges, but is forced when he taketh hys reste to leane directly wyth his whole body agaynst a trée) is thus daunted and broughtee into subiection. The hunter that pursueth him obser­ueth well the trée that he hath recourse to, when he woulde take his ease in the nighte season, which afterwardes he sa­weth so farre a sunder, harde at the very roote, that the Elephante after repay­ring agayne to the same trée, with the very peyse of his vnweldie body falleth downe togither with it to the grounde▪ and béeing not able after hys fall to gette vp vppon his féete agayne, by rea­son of hys greate styfnesse before spe­cifyed, commeth the hunter in the mor­ning, and helpeth hym vppe. Whiche the kinde Elephante so gently accepteth at the hunters hande, that from thence­foorth mindefull of his benefite, the beast taketh him to his master, wel content to submit himselfe to his order, and to be ruled alwayes after at his becke.

Thus can the brutish dumbe beastes consider of such as haue done them good: where as we that be reasonable crea­tures, hauing wisedome and vnderstan­ding to leade vs the way, than the which nothing is more swifte. (For the very swiftnesse of the Sunne in his reuolu­tion is nothing comparable to the liuely agilitie of the mind, the one going round about the earth within the space of foure and twentie houres: the other within the twinkeling of an eye, bothe fetching his vagarie about, and with the wynges of his thought, fléeing vp strayght to hea­uen, and yet mounting vp hygher too, that it may as muche as is possible, both enioy the contemplation of Gods maie­stie, and viewe the number that is infi­nite, as well of the Angels as y^e Archan­gels.) Wée (I say) that be capable of vn­derstanding, and haue a reasonable soule to guide vs, haue not yet any féeling of Gods benefites, nor any weightie and graue consideration of his manyfold and sundrie guiftes: but contrariwise wée spurne dayly withoute ceassing, at the prouident care that he taketh for vs, con­uerting [Page 109] those excellent qualities, wher­with so liberally he hath endued vs, to the very infamie and slaunder of his ho­ly name.

For (euen to touche the quicke, and to come nighe to the matter which wée take in hande) what coulde God oure moste bountifull father doo more for vs, or howe coulde he more effectually shew foorth and expresse his deare loue, which continually he beareth towardes vs, than in holding vs vp, when we are rea­dy to fall vnder the foote? in setting vs straight, when we gadde out of the way? in making his holy angels our seruants and ministers to directe vs? in preser­uing vs day and night from very despe­rate and dredefull daungers? Finally (to let many other thinges passe, whiche it were an endlesse labour to rehearse) in tourning the reprochfull vesselles, and heauie instrumēts of his deserued wrath to the furtheraunce and comforte of his electe?

Yet so thanklesse haue some bene in all ages (yea I might say also so godlesse and so vtterly giuen ouer to themselues) [Page 110] that neither the highe heauens, setting foorthe the glorie of almightie GOD, canne bryng them to a sounde iudge­mente, or a righte conceauing of Gods workes: nor the Sunne procéedyng lyke a brydegroome oute of his chaum­ber, and wyth hys beames gyuyng lyghte to the whole worlde: nor the Moone wyth hir waning and waxyng bryghtnesse, that causeth the Sea efte­soone to ebbe and flowe: nor the Star­res, that one whyle shewe them selues in the Firmaments, an other whyle withdrawe their presence, partelye conducting the marryners that are tos­sed wyth the waues of the wylde sea, and partely giuing warning to the hus­bandmen, when they mighte beste take in hande their tyllage: nor the vapours ascending from the earthe, the salte and the freshe waters into the middle regi­on of the ayre, and conuerted after­wardes into cloudes, and resolued ey­ther into swéete showres of rayne, as in the lustie spring & sommer season it be­falleth, or else into hayle, frost & snowe, as in winter commonly it chaunceth: nor [Page 111] the maruelous coniunction of the earthe and the sea: nor the continuall course of the running streames: nor y^e cold springs of the cleare and pure waters: nor the great abundance of al kinds of frute: nor the varietie of birdes, and beasts, and of salt and fresh fishes of all sortes, and the commoditie that ryseth by them many wayes: nor the feat framing of mans bo­dy, with an agreable shape to a nature endued with reson: nor the immortalitie of his soule, that with wisdome weldeth the whole body: nor artes and sciences innumerable, not onely seruing for oure necessitie, but ministring also thinges delectable, that serue for our plesure and recreation: finally, none other thing that is bestowed vpon vs by Gods bountiful and frée dispensation, can make mad mē sober againe, or reclayme them frō their fantasie to their right minde: but when they haue all thinges that can delyte them, or do them good, as it were furious firebrands, blowē forward with y^e sends of hel, incensed to mischeue & mischaūce, they attempt (asmuche as in them lieth) to depose god of his empire, and to thrust [Page 112] him downe headlong from his throne, carping & cauilling at his wise gouerne­ment, and with the poysoned arrowes of their crabbed and cursed eloquence, directly shooting agaynst heauen.

Wherein they deale (as me séemeth) muche like vnto Caius Caesar, mentio­ned by Seneca and Suetonius, and I feare it will happen to them not muche better. This Caius (as it is written of hym) hauing ordeyned a riche and a royall feaste for his counsaylers, and peeres of his Realme, it chaunced that the very same day that this great feaste was kepte, there was suche thundring and lightening in the element, and suche terrible tempestes of winde and rayne, as though heauen and earth shoulde goe togither, and that dreadfull day of doome were nowe ready at hande. Whereat the vnwise Emperour taking snuffe, in a great chafe proclaymed warre agaynst God, commaunding all his subiects, that were skilled either in the crossebowe, or the long bowe, or were cunning in flin­ging of the darte, or any other instru­ments of warfare, vppon payne of death [Page 113] to bring foorthe their artillarie, and to bende all their ordinaunce agaynst the skie. What will yée more? the fonde Emperour founde as foolishe subiectes, that fayled not in all poyntes to doo hys will. But what followed? All their dartes and arrowes falling downe a­gayne vppon their owne heades, slewe a great number of the common people, as­sembled by all likelyhoode, to sée this so wise a spectacle.

Haue we not nowe (trowe ye) a like case in hande? yes surely haue we. For these curious carpers, that can neuer be satisfied nor content (bicause they stande iolily in their owne conceyts, and thinke nothing well ordered, wherein they them selues haue not to do) beginne to murmure, and picke quarels, & in great haste to shoote out their foolishe boltes a­gaynst God, and his maruellous Proui­dence farre passing the reach of all mens wittes. But in the meane time, what get they by it? When they woulde wreake their téene, and spitte oute their poy­soned malyce agaynst God, they may be well assured they mysse fowlly of [Page 114] their purpose. For in steade of preuay­ling agaynst God, their blasphemous slaunders like mightie dartes and sharpe arrowes, lighting heauily and violently on their owne heades, turne vtterly to their owne destruction.

The .ij. Chapter.

BVT nowe lette vs be­ginne to ioyne battayle, and to approche some­what nygher to their ar­mies. First what maner of menne bée they? and howe come they furnished and appoyn­ted? Certaynely there is no cause why we shoulde feare them, what face soeuer they sette on the matter. For eyther they bée suche kinde of menne as the famous aunciente father Clemens A­lexandrinus speaketh of in hys seuenth booke [...], VVho not per­ceyuing [Page 115] the libertie of mans soule, which touching voluntarie actions can not bee compelled to any thraldome, and taking to hearte thinges done by vnskilfull in­iustice, thinke there is no God: or else suche as falling to sensualitie, or else be­sides their expectation lighting on some lamentable misfortunes, and pitifully be­wayling their owne state, through impa­eiencie runne into the lyke follies, either grossely professing playne Atheisme, or else, if they confesse there is a God, yet saying at leastwise that he seeth not all thinges which be done, all tending in ef­fecte to one poynte.

For what engines of artillarie bring they foorthe? or wyth what rammes woulde they batter downe the mightie walles of Gods Prouidence? Firste, and foremoste, séeming to bée very care­full for mannes state, and presuming, they shoulde be better ruled by their owne wils, than by Gods. Oh (say they) if this doctrine shoulde take place, what shoulde then become of oure frée wyll?

Loe yée here thē buylders of the greate towre of Babylon, crying out: [Page 116] Let vs goe make vs a citie, and a towre so high, that the toppe may reach to hea­uen: Genes [...]. 11. and saying (as it is in S. Iames his Epistle) To daye and to morrowe Iacob. 4. we wyll goe into suche a citie, and there we will spend our time a whole yere, and we will make oure bargaynes, and we wil be gayners. A proude vaunte (I ensure you) of an arrogant sort of men. But no force, God willing you shall sée them scattered by and by.

Onely I will demaunde of them this question: Of what libertie doo they speake? is it of that which we receyued in our first creation? No man can cha­lenge that which wil acknowledge him selfe raunsomed by Iesus Chryst. For if we be redéemed, it is necessarily pre­supposed, that we were once captiues: if we were captiues, we surely loste the li­bertie which so fréely was giuen vs in oure creation. Ille enim captiuus dicitur, (sayth Chrysostomus, expounding these wordes of the .xxv. Psalme Redime me, & miserere n [...]i) qui efficitur nō potesta­tis suae, sed ditionis alienae, qui suggestionibus [...]ius subditus est. That is, he is rightely [Page 117] sayde to be a captiue, that is become not at his owne frée choyce any more to doo what he liste him selfe, but at an other mans ordering and disposition, vtterly bounde to do that whiche it shall please his kéeper to put into his head. Were we captiues then? Yea, we were so in déede withoute question, and we were captiues, not to the Turke, or any for­rayne Prince, but euen to the Prince which ruleth in the ayre, and worketh Ephe. [...]. in suche stubborne and wilfull children as woulde néedes be gouerned by their owne will. Therefore touching the ly­bertie of oure firste creation, wée may as soone pype in an yuie leafe, as any more haue authoritie to make clayme to that. Nam libero arbitrio male vtens Aug Encherid. ad Laur. ca. 30. homo, & se perdidit, & ipsum. For when man in Paradise had abused his fréewil, he bothe loste him selfe and his fréewill too, sayth Sainct Austine.

What libertie then speake they of in Gods name? is it of that which Chryste hathe procured vs by the benefite of oure newe byrthe in Baptisme? Nei­ther is that truely so perfecte in thys [Page 118] lyfe, but that wée also whiche haue re­ceyued the firste fruites of the spirite, sighyng and groning in oure selues, may still giue attendaunce for oure a­doption, that is to say, the redemption of oure bodies from many frayle imperfec­tions, that they carry with them: iustly crying out with Sainct Paule: Ah wret­ched man that I am, who shall deliuer me Rom. 7. from the body of thys death? Whiche béeing spoken of sainct Paule in saincte Paules owne person (as by the coheren­cie of the text appeareth, and S. Austine Lib. 1. contra duos Epistolas Pelag. ad Bo­nifacium. Lib. 1 de Nu­ptijs & concu­piscentia. ca 29. 30. &. 31. Lib. 1. Retract. cap. 23. in many places cōfesseth, reknowledging the same also in his retractations, in­duced as he sayth, by the graue authoritie of other godly fathers, his predecessours, whom he also mentioneth by name, wri­ting agaynst the Pelagians) whiche I say then, béeing spoken of sainct Paule, in his owne person, whome no manne doubteth to haue bene the very childe of God: what shall then any of vs that are regenerate, estéeme, or déeme of his owne selfe, but that at the least he is as muche intangled as he was, and wrapte in the wretchednesse of bondage?

Neither yet doe I therefore derogate from the benefite of oure Sauioure Chryste. GOD forbidde. Whome the Iohn. 8. sonne of God hath made frée, those (I knowe) are frée in very déede. But from what? From all kynde of my­serable thraldome, that oure greate graundsires guyle hathe brought vppon vs? from sicknesse? from perill? from anguishe of mynde? from aduersitie? from nakednesse and famine? from all kinde of sinnes and infirmities? from death it selfe? Yea truely. But when? in this life? Yea sir, by hope, euen in this lyfe. So S. Paule also speaketh, saying: VVe are saued by hope. For else should Rom. 8. I not only striue against reason, but also fight openly with our cōmon sense. For who séeth not that deathe, sicknesse, and afflictiō, with al other kind of calamities be remayning still: notwithstanding the redemption of our sauiour Chryste, and that euen to the regenerate? Now so lōg as death is not yet throughly swallowed 1. Cor. 15. vp, neither shal the sting of death, which is sinne, be vtterly remoued or putte a­way, for the effecte continuing in his [Page 120] full force, it is necessarily to bée presup­posed, that the cause wente before. Not that this temporall resolution of oure soules and bodies the one from the other is precisely & absolutely wroughte by oure sinne (the rewarde whereof is rather a deathe that is euerlasting) or that it abideth as a punishment that the godly suffer for the same: but that sinne and deathe bée so ioyntly conioyned to­gether, that so long as the one of them taketh place, the other by the course of Gods ordinaunce, can not of necessiti [...] be far of. Suche deare affinitie there is betwixt them, and such straight cosinage and alliaunce.

Nowe where sinne is, there also is bondage, as Saincte Peter telleth vs 2. Pet. 2. in playne wordes. And where bondage is residente, there truely canne be no tarrying for fréewill. Where then is become at laste the fréedome of oure renued nature? The harde necessitie whereof (as Saincte Augustine tear­meth Retract. lib. 1. cap. 1. it) precéedeth from none other fountayne or spring, than the offence and trespasse of oure father Adam. [Page 121] Surely where so euer it be, (if it be any, as I denye not altogither but that it is) this I must nedes say of it, it is maimed, it is mangled, it is muche defaced with the remaining relikes of oure olde man.

But let it be hardly what they will: for what dothe Gods Prouidence anoy it? Hath it a natural possibilitie, wherby This distincti­on is to bee founde, lib. 3. Hypognosti­con, being as­sc [...]ibed to S. Augustine, and not farre from the beginning we can doe the workes of nature, eate, drinke, walke, and talke, and suche like? Let it haue so still. Yet though will also be ioyned with our power, oftentimes e­uen in suche things we come to shorte. How many lustie and strong men haue appoynted on this or that day, to take such or such a viage, when such occasiōs sodainly haue fallen out by the will and prouidence of God, that they were faine to alter their minde and tary at home? Howe many haue bene on their iourney to goe this or that way, and were pre­uented?

The king of Babilon purposed to in­uade the Moabites: yea he purposed it not only, but he now made thitherward with all his power. And yet euen in the midst of his iourney, God tourned him [Page 122] an otherway, and caused him to come a­gainst Ierusalem. Wherupon the Pro­phete Ieremie crying oute: I knovve Hieremie. 10 Lorde (sayeth hée) that mannes vvaye is not his ovvne, neyther is it in man to go­uerne, or to directe his ovvne steps. And Salomon very agréeably vnto the same, sayeth in déede that mannes hearte adui­seth Prouerb. 16 him of the vvay vvhither he vvill go, but that God guideth his steppes not­vvithstanding.

How many purpose to do this or that which their strengthe serueth them to doe very well, and yet are letted? The Prophet Balaam being sent for by Ba­lac the king of the Moabites, was min­ded Nume. 22. 23 more than once to haue curssed the people of Israell: But when it came to the poynte, he confesseth himselfe that he coulde not, no though the king would giue him an house full of siluer and gold. Why then chaunceth all this? For that oure will is compelled by violence? No not so. For so voluntary a thing is oure will, that if it be forced to any thing, it is no more a will. Therefore thus Austine defineth it: Voluntas est animi motus, [Page 123] cogente nullo, ad aliquid vel non amitten­dum, vel adipiscendum. That is to saye, Will is a mouing of the minde without compulsion, either to saue, or else to get somewhat.

Haue we also a strengthe naturall in ciuile actions, pertaining to outwarde conuersation? Wel may we so haue, for any foraine force. Yet the very Heathen men coulde say this, that if mankinde Cicero de na­tu. Deorū. lib. 2 haue any vnderstanding, faythe, vertue, or concorde, they coulde be povvred vp­on the earthe from no vvhere else, but from aboue. Whereby what else doe they declare, but that nature of it selfe is noughte else but a barraine soyle, vtterly vnhable to yéelde fruite, if the dewe of grace comming from heauen, wyth hys wholesome licoure doe not moysten it.

Is there (say they) in oure re­fourmed nature a certaine libertie and fréedome to doe things acceptable in Gods sight? I will not stand héere to al­leage the falles and frailties of Goddes children, nor shewe how little they are able to satisfie from pointe to pointe the [Page 124] comaundementes and lawes of God: Esa 64. Bern­de verbis Ori­genis, serm 1. in festo omniū sanctorum, serm. 5. de verbis Esaiae. nor proue that euen after their regene­ration, they are yet by y^e consent of graue fathers, like the soyled cloth of a woman in hir flowers All this and more to I will let alone, nay I will graunte vnto thē rather of mine own accord, y^e by faith in Chirst Iesus, our workes be accepted in very déede, yea moreouer that they vs ghostly, holy, and pure sacrifices, which must be offered and dedicated vnto God. For it liketh me not nowe to dispute with them in that.

But this will I say, and say againe: what so euer possibilitie we haue either in déedes naturall or morall, or in actiōs which spring from faithe, and be spiritu­all, Gods Prouidence hurteth it not at all. The propertie wherof is such, that it conducteth vs alwayes, as it were by the hand, and driueth nothing by violence a­gainste nature. Therefore aliter agunt [...], aliter [...], one ma­ner of mouing haue those things that be voide of choice, an other kinde of mouing haue those things that be moued of their owne arbitrement. And both of them in [Page 125] déede serue Gods ordinance, but yet not bothe after one sorte.

Stickes & stones can not stir to or fro, but a violent hande must first moue thē. Therefore in them the similitude that Chrysippus vseth in the defence of desti­ny, Aul. Gell. de noctib. Attic. lib. 6. cap. 2. may take holde, to witte, of a roller that is caste downe a stéepe hill, which althoughe it begin not to goe downe vo­luntarily at the first, yet afterwards the swift tumbling of it downewardes, is to be ascribed (saith he) to the roundnesse of the proportion, after the which it is fra­med.

But men and reasonable creatures haue an inwarde motion of their owne, not moued by compulsion, as such sense­lesse things be, but of their frée choice & deliberation. Neither is it consequent (as Austine setteth it out very wel) that if the order of all causes be certaine to God, therefore nothing should be in oure fréewill. For euen our wils themselues, be amongste the order of those causes, which be certaine to God, and compre­hended by his for knowledge, in as much as mennes willes, be also the causes of [Page 126] mennes woorkes. Therfore it is so farre off, that our willes should be excluded in this case, that contrarywise I take them to be the very instruments, whereby the will of God woorkes.

The .iij. Chapter.

ANd hitherto we are bur­dened but as iniurious to man. This accusation is the more hainous, that they say, we are not content to kéepe vs only at that stay, but that we prease forward boldly withoute blushing, making God the author of all the corruption and de­formitie that is in any mannes naughty doings.

Which saying of theirs, if it coulde be proued true, then all that we haue well saide before, were quite disgraced. For what greater blasphemy can be deuised, than to make him author of our euil, frō whome as from a most cléere & pretious fountaine, is deriued and fetched all our goodnesse? what more swaruing from all [Page 127] reason, than that he which shuld be reuē ­ger of all innocents, & the only executor of iustice vpon the face of y^e whole earth, should be found himself to do wrōg? But the more gréeuous the offence is that we are burdened with, & the more outragi­ous the enormitie is to be accounted y^t is laid vnto vs: the more substācially shuld they proue their pretended quarell. Goe to then: let them orderly opē and declare vnto vs, who euer y^t professed the gospel, brinced such poysoned doctrine to y^e flock and congregation of the faithfull people?

Yes (saith Staphylus) Nicolaus Gallus Staphylus in his second re­plie againste Smideline. wryteth, that Melanchthon affirmeth in his notes vpon Paules Epistle to y^e Ro­manes, that as well these workes which be stark naught be wrought in vs by god as the adultery of Dauid, the crueltie of Manlius & such like: as also these works, which be indifferent and betwixt bothe, eating, drinking, and like things apper­taining to the necessitie of thys present life. Sayeth Melanchthon so? Why be not his owne wordes rehearsed in suche order and manner as he wrote them? Forsoothe there is a good cause whie: [Page 128] for then no doubt he should bewray him selfe to be the very same man that he is in déede a péeuishe counterfaiter and a forger.

But Nicolaus Gallus dothe wryte so of Melanchthon A pretie matter in dede, that when men be bent maliciously to coine slaunderous fables, they muste be fathered vpon suche as Nicolaus Gallus. For this I must néedes tell them (lette them deale as colourably, as they list) it is a shame for any man to belie the de­uill. Sure I am Melanchthon wryteth no suche thing, nor none other that pro­fesseth as he dothe, but rather the flatte contrary.

Mary if they be disposed to cauil with vs for this, that we make god a punisher of transgressors, I cannot well skill of such dealing. For what kinde of punish­ment doe we attribute vnto God, which same the scriptures do not expresse? Say we, that God taketh vengeance vppon them that haue him in contempt, by de­liuering them vp vnto a leude minde? They be the very wordes of S. Paule in his first chapiter to the Romaines. [Page 129] Or affirme we, that he sendeth strong il­lusions, whereby suche as will not em­brace the loue of gods euerlasting truth, are brought to beléeue lies and vanities? S. Paule also sayeth the same in his se­cond chapiter of his second Epistle to the Thessalonians. Or is oure manner of speache, to say that God sendeth euill spi­rites with a commaūdement and power giuen them to do harme? We speake it not without the warrant of Gods word, reade who so list. 1. Reg. 22. and. 2. Paral. 28. also Iob in the first & second chapiter. Or doth this séeme so strange vnto them that it is sayd, God hardeneth the harts, or blindeth the eyes of the wicked, or that he maketh them druncke with the wine of giddinesse? These in déede be the phrases of the holy Ghost, we deny not, vttered Exodus. 4. 7. 9. 10. 11. 14 Deuter. 2. Iosue. 11. and the first booke of Samuell, the seconde chapter, Paral. 22. and the se­conde booke, and Psal. 105. Or finally is this oure doctrine, that there is no euill done in all the worlde, that the hande of God doth not direct? The prophet Amos semeth to speke yet more hardly, whiles [Page 130] he asketh this question in the thirde cha­piter of his prophesie, VVhether there be any euil in the citie, vvhich the Lord hath not caused? And God himselfe in the pro­phet Esay, whē he had promised that he would make king Cyrus to come from y^e East, to ransacke the citie of Babilon, & to subdue many nations: demaundeth, who it is that hath broughte these things to passe? whereunto making answere a­gaine, I the Lorde (sayth he) the first and the laste, I am he. But roughlier yet (as it seemeth) in the fiue and fortie chap­ter of the same prophesie, where he pro­fesseth that he is the Lord, and that there is no moe but he, raming light, and cau­sing darckenesse, making peace, and crea­ting euill. But neither y^e place of Amos, nor this of y^e prophet Esay we vnderstād or construe any otherwise, than we are taughte by the consent of the learned fa­thers. Therefore we say with Basile, Creat Deus mala, hoc est, transmutat ipsa, & in meliorem statum, exitumque deducit, vt i [...]m mala esse desinant, bonique naturam accipiant. To be Englished thus, God createth euill things, that is to say, he [Page 131] trāsformeth them, and bringeth them to better state and conclusion, to wit, than they were done for, so that those things which be euill of themselues, cease now to be euill, as God vseth them, and take vpō them the nature of that that is good. The reason also that is giuen by Cle­mens Alexandrinus in his seuenthe booke of Couerturs, [...], why God by no meanes is the author or cause of euill, séemeth to tende to the same ende. For by him (sayeth he) that is Lord of all, all things be ordered and ordained bothe vniuersally and particularly for the safety of the vvhole state Soone after the saide Basil vnderstandeth this word euil in an other sense, as if it shuld signifie warres, plages, dearths, withall such kinde of af­flictions as may happen in this mortall life: euill in dede to them that suffer thē, but in respecte of God, who iustly scour­geth, So sayth Au­stine, contra Adimantum. cap. 26. when he sendeth thē nothing lesse.

Bréefely, if we speake of oure euill works themselues, I say, they are to be considered after two sortes, as they haue euill qualities & imperfections in them, whereby they are properly called euill, [Page 132] and so they cannot directly be ascribed to God: and againe, as they be brought out and wrought in nature, and so it is eui­dent, that they can not be done without God. For this not only the diuines, but the philosophers also teach, that God be­ing a pure forme, that is alwayes doing, and sequestred from all concretion of a­ny matter, he moueth all things conti­nually, and suffereth nothing to be idle. But (as I sayde before) he moueth euery thing, according to euery things nature: one way, things y^e be liuelesse: an other way, things that beare life: and of things that beare life, not all of them after one sort neither, but otherwise he moueth brute creatures, otherwise suche crea­tures as be reasonable: & of such as be in­dued with reason, otherwise good men, whose nature is reformed by gods spirit: otherwise euill men, that be lefte in the corruption which they sucked of Adam.

And like as a good horsemā gouerneth He sheweth by an apte si­militude, hovv God maketh his creatures to moue. in déede all his horses: but yet such of thē as haue sounde lims, & be lusty geldings he maketh to goe liuely, and with an ea­sie pace: other that be lame & ill liking, [Page 133] goe vnder him halting and ill fauoredly, when he spurreth them forwarde, not through the faulte of the horseman, but through the lamenesse of the iade, which lamenesse notwithstanding could not be perceiued w^tout this spurring forwarde of the horseman: euen so God, who hath the guiding of vs, and can bridle vs, and order vs as it pleaseth him, vseth to deals with all men, that can moue themselues forward, whē they are spurned: no dout as euery man is, so he maketh him to go, either soundly, if he be regenerate, or lamely, if he remaine in his corruption.

Héereof it commeth that God is saide in the seriptures, to strike wicked men blinde, to harden their heartes, to seduce the prophets, and send men the spirite of error, that they may beléeue lies, and so forthe.

Vpon this occasion it is likewise, that tyrantes and notorious euill men be cal­led the Lordes scourges, axes, hammers and swordes.

Gods goodnesse therefore, & his iudge­ments in all places we acknowledge, & haue in reuerence, yea althoughe we be [Page 134] not able to giue a reason of them. Con­trarywise the instruments themselues, which be euil, and their péeuish & vngra­cious doings we condemne, I meane the treacherie and wilynesse of Sathan, the mercilesnesse of Manlius, the enuie and malice of Iosephs brethren, the wicked­nesse and hardnesse of Pharaos hart, the rebellious minde, and the detestable in­ceit of Absolon: king Dauids adulterie, and vaine glorious numbring of his peo­ple, the rayling and scolding of Semeis, the rancor and treason of Dauids enni­mies, the wicked Apostasie of Ieroboam and the .x. tribes, the rauening of y^• Chal­deans, the vnsatiable auarice of the Ba­bilonians, their impotent rage, and their vntollerable vaūting of themselues, the woode fury of the Iewes and Pharisies against Christe. Finally, we altogither misselike the diuellishe conspiracies and beastly crueltie of all the ennimies of Contra Faust [...] ̄ Manich. li. 22. cap. 78. Pulgentius ad Monymum. Gods church. Whereof we confesse vn­doubtedly w^t S Austine and Eulgentius, that God in déede was the very orderer and disposer, in as much as he vsed their [Page 135] corruptions, as he thoughte best for his glory: but in no wise the proper woorker that infused or poured into them suche noughtinesse. For that they did euill (as the same Austine telleth vs very well) it Lib. 1. de Pre­destin. sauct. cap. 16. & lib. de libero arbi. & grat. cap. 20. &. 31. came of themselues. But that in sinning against God, their noughtinesse shoulde doe this or that: it was not in their po­wer, but in the power of God. Who di­uided their darckenesse, and dispearsed it in suche order, that of this also that they did expressely againste hys will, there was nothing brought to passe, but his will. That then whiche nowe we haue already spoken touching the cause of sinne, we sée it so manifest and plaine a matter, that it néedeth not to bée dis­coursed vppon with any longer pro­cesse.

For I woulde gladly demaunde of the aduersarie: what of all thys can bée disproued? Will he say that gracelesse men be so priuileaged, that there is no God to master them, and to kéepe them vnder? Let him tell me then why they should haue y^• prerogatiue. Or if he graūt [Page 136] vnto me, that GOD maistreth them: will he say they are not Gods instru­ments, that serue in the execution of his wil? Let him say then how God can be a master, towards them which serue him not to any purpose. Or if this poysoned infection, this venime of cursed malice, y^t lieth lurcking & loytering in the bosome of euery lorell, be stirred vp by the hand of God, as it were the fulsome humor of a carion that is drawne vp by the sunne beames: shall we say then, that God is defiled with it? It were more than abho­minable to thincke it, to say it, open and flatte blasphemie: to stande to it, damna­ble apostasie.

For contrarywise it is so farre off, that whereas thrée things concurre in euery euill action, asi utia suadentis (as S. Augustine sayeth) nequitia volentis, & Contra Faustū Manichaeu in lib. 21. cap. 9. iustitia punientis, the subtilitie of the de­uill persuading, the péeuishnesse of the man that is willing, and the iust venge­ance of God punishing and forsaking: God only doubtlesse is frée from blame, as doing nothing that swarueth from iustice: the rest are stained shamefully [Page 137] with all iniquitie. They of kinde ma­lice, minde nothing but to followe their corrupte desires: God of his natiue good­nesse, the creator of all things that haue natural existence, so measureth al things with iust reckening and euen waightes, that those things also whiche were no sinnes, no were they not directly against nature, may be so iudged and ordered, that they trouble not natures vniuersall course. Therefore the very doings of naughtie men, as they be instrumentes directed by the hand of God to that ende which they little thincke of, in nature and substance be Gods good workes: on the other side, as they be set forwarde by sathans egging, and depraued by the cor­ruption of mannes ill will: there loe by their deformitie they are espyed to be hatched in the deuils nest.

Nowe howe this mighte agrée and hang togither, that y^e ▪ same worke should be bothe euill & good, of the diuers foun­taines that it springeth off, & the diuers endes and markes, wherevnto it tendeth and shooteth forwarde: if it can not be so well perceiued: Anselmus in his booke [Page 138] de casu diaboli, so farre foorthe as it tou­cheth God, séemeth by an apte similitude very pretily to open it, and set it out, say­ing: that like as we are not afrayde to confesse that, that is a creature of Gods making, which is begotten notwithstan­ding by mans leudely disposed will (for we say God is the creature of that in­fante which is borne in whordome and adulterie) so in some maner of respectes he seeth no cause why we shoulde make daunger to say, God had to doo with that worke, which neuerthelesse hathe his beginning of an euyll affected disposi­tion.

To make the matter more playne, I pray you, was not Gods deliuering of his sonne Chryst to the Iewes, by the hand of Iudas, as his instrument, a good déede? it was so questionlesse: for it was doone for the saluation of the faythfull. Yet it was not good, as it came of Iudas, who partely carryed away with hatred, partely blinded with auarice, betrayed his maister.

After the same maner it may be sayd of the hangman that executeth a fellon [Page 139] at the commaundemente of the Magi­strate. The dooing whereof may haue two originalles, eyther the magistrate, whose instrument the hangman is, and so this execution of the fellon is good, or else the hangman that doeth that which he is about, with an inwarde mouing of his owne, wherby he also is the cause of the felons death, whom he executeth. If the hangman therfore put this felone to death for the better maintenance of iu­stice, the execution is good, and deserueth commendation: but if he be stirred vp to the slaughter of him with hatred (bicause peraduenture he was his enimie, whom he is about to dispatche out of the way) then can he not chose before God, but he must nedes be gyltie of his death. So we sée y^e the same worke, as it may be consi­dered in two seuerall respects, is bothe a good worke, and it is faultie also: and one way to be done laudably, an other way with blame and shame inoughe. Euen so wée say of God, who althoughe hée worke all thinges willingly, whyche be done in the worlde: yet dothe he not all thinges with the same mynde, as [Page 140] peraduenture do some of his instrumēts, by whom he worketh: neither willeth them to be done with the same intente, which maketh Gods works to be prayse worthy, mans doinges oftentimes to be nothing so. Thus farre I haue trauelled metely wel in loasing this same knot of Gordius, I say, in discussing such a doubt­full and harde poynt, as being let alone, might peraduēture rather haue woūded a weake conscience, than haue any thing edified the reader.

Yet if this that is sayde be not suffi­cient, I dare vndertake that S. Austine might supply the rest. He in his Enchiri­dion, Cap. 101. furnishing vs very handsomly with a feate example: Presuppose (sayth he) that an vntovvard child vvish the death of his father, vvhom god also vvould haue to dye. In this case vve see God, and the vn­thrifty childe vvil in dede both one thing, namely the death of the man. But is this naughtie sonne therefore to be allovved? No. For God and he vvilled it not bothe after one sorte. For the vnthriftie sonne vvilleth it to enioy his fathers goods, God vvilleth it, to ridde him out of miserie, if [Page 141] he be of the elect, or to giue him due pu­nishment, in case he be othervvise.

By this it appeareth howe vaine and foolishe their talke is, that come in with suche fonde obiections: If a théefe be the minister of Gods will, why finde wée faulte with him? if a murtherer execute Gods iudgements, why is he not rewar­ded? for truely the aunswere is soone made. Their meaning was not (say I) as Gods was. Whose will and pleasure if they had so greatly desired to satisfie: why followed they rather that their fro­warde and desperate inclination, than Gods will reueled in his worde?

Hereby also we may learne what to aunswere them, which will obiect Gods hatred agaynst sinne, and suche as be de­lighted with a naughtie life, saying: If God stirre vp sinners to doo euill, and make them vessels of reproche: howe can he hate them or their sinnes, and not rather loue them, and make muche of them? For he hateth nothing of those things which he made. Sa. 12. To this Au­stine replieth writing ad Simplicianū, af­ter Lib. 1. que. [...]. this maner, as it foloweth: VVheras [Page 142] God of the number of the wicked, whom he doth not iustifie, maketh vesselles ser­uing to reproche, he hateth not in them that which he made: for asfarfoorthe as they be wicked, they be odible in hys sighte. But as farfoorth as they be vessels, they be made to some vse, that by the punishement that is ordeyned for them, the vesselles which be made to honoure, may take profite. Therefore God hateth not the vessels of reproch, neither as they be men, nor as they be vessels. That is to say, neither that which he made in them by creating, nor that which he dothe in them by ordayning. For he hateth no­thing of those things that he made. But yet that he maketh them vessels of per­dition, he dothe it for this vse, that other may be corrected. For he hateth wicked­nesse in them, which was not of his ma­king. And as a Iudge hateth thefte in a man, but he hateth not his punishment, that he is condemned to a minepitte to digge for metall: for the thefte was of the theeues dooing, the punishement the Iudges appoynting: So God, whereas he maketh vessels of perdition of the dough [Page 143] of the wicked, he hateth not that whiche he maketh, that is to say, the worke of his casting them away, that perish in such paynes as are due vnto them, whereby suche as he hath mercy vppon, finde oc­casion ministred vnto them of saluation. So it was sayde to Pharao: For this pur­pose haue I styrred thee vp, that I may shevve my povver vppon thee, and that my name mighte be spoken of through­out all the earth. This shewing foorth of Gods power & this bruting of his name throughout al the earth, helpeth to make them to stande in awe, and to seeke the reformation of their owne wayes, vnto vvhome suche an effectuall callyng ap­pertayneth. So sayth Austine: where­by it is manefystly shewed, that the worke, and the deformitie of the worke be not all one.

So then that acte which in some re­spect is a sinne (namely for that it erreth from Gods lawe, & tendeth not to y^t end which it ought to leuell at, and moreouer fayleth of y^t due perfection y^• might iustly be required in it.) That act (I say) which Lectione. 143. iu. 11. cap. Sa. is a sinne, and is wroughte (as Holcotte [Page 144] writeth vpon the booke of wisdome) both by God and man after some sorte: on Gods behalfe, by whome mans hydden malice is only caused to come foorth, like an adder that is pulled oute of his hole) is done iustly: and therefore it hath not in it the nature of sinne, so farre foorthe as it is done of God. But as it is done by man, it is done vniustly, and therfore as it is wrought by him, it may properly bee called sinne. And for this cause, according to Austines minde, God is not the author of sinne, bicause although that thing whiche is a sinne is done of God, yet for any thing that God dothe in it, it is no sinne.

Hitherto Holcote some what obscure­ly in déede, but yet not without a good reason. For although the déede it selfe that is nought commeth of God, yet this noughtinesse that is in it, can not iustly be layde to Gods charge. Who maketh bothe the worke, and the man that dothe it, to serue his moste holy and vnblamed purpose.

Vnnaturall therefore, and vngodly was the dealing of Iosephs brethren, [Page 145] that made sale of their brother Ioseph, and woulde sende him into forrein coun­treys: good and gracious was Gods do­ing, that so well could vse these his wic­ked instrumenets, séeking nothyng but their brothers hinderaunce, not onely to his highpreferment, but also to the relie­uing both of them, and their good olde fa­ther, and generally for the sustenance of all the coastes rounde about him. Wic­kedly doubtlesse did Pharao, that so cru­elly entreated Gods owne people, the Israelites: iustly and mercifully dealed God, who not onely ouerwhelmed bothe him, and all his horsemen and chariots in the redde sea: but mightily deliuered them out of his handes, whom he so ma­liciously pursued. Moste traiterously and villanously did Iudas, that deliuered vp his master to the Iewes his extreme foes: moste louingly and bountifully did God, who spared not his owne onely sonne, but gaue him vp into their hands Rom. 8. for oure benefite. Finally to let other things passe, both Herode & Pilate, with all their complices, that so bloudily con­spired agaynst Chryst, did moste abho­minably [Page 146] and detestably in the sighte of God: God him selfe, by whose secrete counsayle and determination (as it is in the Actes) it was appoynted vppon Cap. 4. long before, dyd that which was seeme­ly for hys goodnesse, and thereto very well framing and consonante to the se­ueritie of his iustice, for the raunsoming of hys electe oute of Sathans bandes. In whiche, and suche other lyke cases (as Saincte Austine saythe) what grea­ter Epistola. 48. cause can bée rendered, why GOD shoulde be iuste, and man a trespasser, Nisi quiam re vna quam fecerunt, causa nonest vna ob quam fecerunt? Saying, that in one, and the very same thyng, in the dooing wherof God and man ioyned, the same cause of dooing it can not be as­signed?

Now that this deformitie afore men­tioned muste be distinguished from a de­formed acte, as it is clearely shewed by that that hathe bene sayde already: so Thomas of Aquine dothe set it oute yet Thom contra gentes. lib. 3. c. 26 2. § adhuc peccatum. somewhat more plainly. For euery fault proceedeth (sayth he) of somewhat that is amisse in the next agent, and not of any [Page 147] influence that commeth directly from the first mouer. As for an example: the lame­nesse that maketh a man to haulte, ary­seth of some sore or hurte done to the legge, and not of that naturall force, whereby we are able to moue oure sel­ues: whereas notwithstanding it com­meth all of oure natiue force, whatsoe­uer perfection we shoulde haue to moue, that séemeth by oure lame going to bée wanting. Euen so fareth it in this case concerning oure deformities & deformed doinges. The next and secondarie agent that moueth man to sinne, is his wyll. Therefore the default and blemish that is in a sinnefull action, is to bée arrected to mannes will, and not to God the first agent: from whome notwithstandyng whatsoeuer maketh for the perfection of a déede that is done sinnefully, as from the fountayne of nature, muste néedes haue his beginning.

The .iiij. Chapter.

THis case therefore béeing so clerely and manyfestly discussed, and so diuerse and sundry wayes suffici­ently proued and confir­med, that God béeing not in very déede the author of our actes and doinges, as they be so ilfauouredly shapē and broughte out, I meane, with that vi­cious qualitie that is in them: is yet the onely worker whereby oure sinneful­nesse is broughte to lighte, and the dy­rectour and guyder of the same: this question of many men is moued, and of me not lightely to be passed ouer, whe­ther GOD be wylling that any sinns should be done, yea, or no. For the words of the prophet Dauid in the fifth Psalms séeme vtterly to sounde to the contrary, where he sayth, according to the com­mon translation of the Latin Byble: Non deus volens iniquitatem tu e [...]. Thou arte not a God that willeth any iniqui­tie. And no lesse playnly speaketh the au­thor of the booke of wisedome in his. 14. Chapter, saying that God hateth alyke aswel the wicked mā, as his wicked dedes. [Page 149] For sée (I pray you) what a sequele may be inferred, if he hate thē, belike he hath no minde to them, & if he haue no minde to them, why shoulde he will to haue them doone?

But surely the premisses béeing consi­dered, it were not at all to any purpose to stande long in resoluing of such a doubt. For first is this a well settled foundati­on, and a cleare case to be agréed vppon amongst them that dispute this contro­uersie, that al things, be they good or bad that are done in the worlde, be disposed and ordred by Gods Prouidence? As for that poynt I trust, it is already made so playne, that it néedeth not any longer to be in question. Well then, if God from the beginning did for sée that euill things should happen, euill (I say) in them that were the instruments by whome they were wrought, as slaughters, or whore­domes, treasons, &c. If he determined with him selfe, not to resiste them, but to suffer them to goe forwarde, and to haue their course: yea moreouer if he or­deyned, that they shoulde be done, either punishing one sinne by an other, in lea­uing [Page 150] menne to them selues, or else for some other meaning beste knowen to hys secrete wysedome: fynally if hée hym selfe also were a medler in them, as one that made them to breake foorthe, for the better disclosing of the hypocrisie that is lodged and harbou­red in mennes heartes: howe can wée saye that GOD forsawe any thing to bee broughte out by hys owne working, and yet hadde not to doe with it? or that he hadde to doe wyth it, and yet ordeyned it not? or ordeyned it, and yet woulde not suffer it? or was con­tente to suffer it, and yet woulde not haue it doone? hadde not he knowe­ledge inoughe to preuente it, that so long foresawe it? or wanted he power, that wrought it? or wysedome, that so wysely ordered it? or wyll, that suffe­red it? Lette them tell then, who for­ced him to suffer it contrary to his mind? But that veryly were as harde for them to doe, as to fynde mée oute one, by making searche within the compasse of heauen, and the rounde earthe, of more mighte and puissaunce than God [Page 151] him selfe.

Therefore this sentence of Sayncte Austine, whiche he wryteth in the hun­dreth chapter of his Enchiridion, is well worthy to be considered and thought vp­pon: For therfore (sayth he) great be the workes of the Lorde, soughte out of all them that haue pleasure therin, inasmuch as it commeth to passe by a maruellouse and vnspeakable waye, that that is not done besides hys will, whiche also is done agaynst his will. For why? it shoulde not be done, if he would not suffer it: and surely he suffered it not vnvvillyng, but vvyth his wyll. And it coulde not bee, that he [...] whiche is good, woulde suffer any thing to bee done that is euill, onlesse that hee also beeing almightie, were able to vse an euill worke to the ac­complishing of a good. These be Au­stines owne wordes.

Wherin by those his distinct termes, Besides his will, and agaynst his will, me­thinketh he woulde giue vs to vnder­stand, that in Gods will, which of it selfe is no moe but one, there be yet distincte maners of willing a thing to be done. [Page 152] Whereof it commeth, that that whiche God would not absolutely and in all re­spectes, he woulde yet for some certayne ende, wherevnto he woulde vse it.

And this which I nowe haue spoken, néedeth not to séeme straunge to the hea­rer. For it hapneth euen in the affayres of oure dayly lyfe. The marchaunt that is daungerously storme beaten vpon the seas, when he bringeth home that which he hath toyled for, is doubtlesse willing inough of his owne part to saue his mar­chaundise, and to bring them away with him to land: but for feare of shipwracke, and comming in daunger of his lyfe, he will not euen in that respecte saue hys wares, and therefore he casteth them in­to the sea, that he him selfe may escape safe without shypwracke. A good magi­strate will kill none of his citizens, the preseruation of whome he knoweth is committed to his charge. But yet if there be any man that is a théefe, molesting and troubling the common weale, to the intente suche naughtie packes mighte be punished, and other men frayed by hys example from the like leaude practises [Page 153] and attempts, suche a one he can be wel content to dispatche, and ridde out of the way.

Be it spoken, that we haue sayde for example sake, not to signifie, that God is vrged to doe any thing in like manner, who hath all his creatures at his com­maundement, and most fréely dealeth in all things that he taketh in hand: but ra­ther to shewe and make it manifest, that for these and those considerations which may moue vs, or not moue vs, as occasi­on may serue vs to or fro, we may once, and at one present time bothe will and not will the same thing.

Which as I haue examplified it of our selues, so truely and very agréeably to the scriptures, the same may also be ap­plied to God. Forbiddeth he not (I pray you) in his ten commaundements, that any manslaughter or murder should be committed? And yet it is written of Elie 1. Reg. 2. his sonnes, that they had not the grace to heare their fathers counsell, in as muche as the Lorde was willing to kill them. And doth not god condemne in like ma­ner all cōspiracies that be made to ouer­throwe [Page 154] the innocent? And yet would he haue Iosephe solde by the false traine of his brethren, that by that occasion hée might come to Egypt. Whiche Iosephe himselfe also witnesseth, speaking to his brethren with these woordes, Genes. 45. It is not ye, but God that sent me before yee, to the intent I mighte bee a staie to you in the time of the dearth. Doeth he not condemne adulterers in like maner, and committers of abhominable and wicked incest? yet would he with the in­cest of Absolon, that defiled himself with his fathers wiues, punishe the adulterie of King Dauid being his father. For euē so sayeth God his owne selfe. 2. Reg. 12. I vvill stir vp euill against thee out of thine ovvne house, & I vvil take thy vviues be­fore thine ovvne eyes, and I vvill giue thē to thy neighboure, that shall sleepe vvith them in the sighte of this Sunne. Thou haste done it in secrete: But I vvill doe it before all the people, and in the sighte of the Sunne. Bréefely (to bring but one o­ther example) is not thefte plainely con­demned in Goddes woorde? yet he would haue the Israelites to robbe the Egypti­ans, [Page 155] yea he would haue the Sabaeans and Chaldaeans to vexe Iob with driuing a­way of his cattell, and taking from him his camelles, and other of his mouea­ble goodes. For when Sathan required of God to lay hande vppon Iob, and to afflicte him, so God maketh answere a­gaine vnto Sathan: Beholde I permitte to thine arbitrement, vvhatsoeuer he hath in possession. The Sabaeans then, and the Chaldaeans, were set on by Gods volun­tary permission, to spoyle Iob, & to robbe him of all hys goodes. Which Iob con­sidering with hymselfe, putteth all vppe mildely and quietly, saying: The Lorde gaue mee, and the Lorde hathe taken from me againe: Blessed be the name of the Lorde.

Wherby we may easily gather, how true the saying of S. Austine is, affir­ming that many things be done against Gods will, which neuerthelesse be not done besides his will. Againste Goddes wyll bée trayterous and deceytefull traines, wherby the innocent is entrap­ped: against Gods wil, is the enticing a­way of a mannes sonne or daughter, [Page 156] or any seruaunt to him belonging with­out consent of the partie that hath iuste title and right vnto them: against Gods will is incest, and taking away of other mennes goodes: and yet y^e all this is not done w^tout gods wil, of Iacobs children, of Absalon, of the Sabeans. &c. it is eui­dent by the woords of the holy scripture.

And this is the very same distinction, that others also haue taught, saying that Gods wil is vnderstand after two sorts, sometimes of those things whiche God simply aloweth, somtime of those things which he liketh not simply and of them­selues, but onely that it pleaseth him to vse them to some certaine ende. In the first sense we say, that god willeth those things whych he commaundeth in his lawe, & that he willeth not those things which be forbidden by his commaunde­ment. And of this will Christe spake, when he said, Not al that say Lord Lord, shall enter into the kingdome of heauen, but he that dothe the vvill of my father vvhich is in heauen. And in that meaning we say in our Lordes prayer, Thy vvill be done in earth as it is in heauen. This [Page 159] will amongste the schoolemen, is called Ʋoluntas signs, whereof you may reade in the Master of sentences, lib. 1. dist. 45. In the seconde sense, we say God willeth many things which he forbiddeth, not that he liketh them for any thing that is in them: but so farre forth as by them he either putteth good men to their triall, whom it liketh him to chasten, or else is reuēged of sinners, by giuing them ouer from one sinne, to fall headlong into an other. Therefore he stirred vp some of the Palestines to kill Elie his children. For they wer not ruled by their fathers counsell, bicause the Lorde was willing to kill them. 1. Reg. 2.

Notable is that figured representati­on in Iob, of the talke that is imagined betwixte God and Sathan: who asketh God leaue to afflicte Iob. By the which we may sée, that bothe Iob was distres­sed of the Deuill, that desired to vndoe him, and of the Sabeans, and the Chal­deans, that were gréedye of their pray: But yet not without the wil of God, vn­to whome Iob ascribeth the great an­guishe and calamitie that was broughte [Page 158] vpon him, saying: The Lord gaue, and the Lorde tooke avvay. The ende therefore that God respected in making hym a pray for theeues, was to putte him to the exercise of his pacience. The ende of Goddes purpose in Absalons incestuous acte, was to punishe the adultery of his father Dauid, in the conueying away of Iosephe by his brethren, to sende him before into Egypte, that in the time of the great dearthe, he mighte prouide for his father and all his housholde. There­fore it is neither the stealing away of Ioseph, nor Absalons incest, nor the rob­bing and rauening of the Sabaeans and Chaldaeans, that God aloweth, as they be the breache of his lawe, the disturbing of a fellowshippe, and societie amongste men, and the hinderāce of loue, and cha­ritie of one man with an other, but as by them he executeth his purposed determi­nations, either in being reuenged of the wicked, or in exercising the pacience of the elect, in keeping them in modest and humble behauior in their affliction, and in making them to continue stedfast a­gainst all assaults, euen like stout cham­pions [Page 159] vnto the end. These be those mar­uellous counselles of almightie God, whereby oute of darckenesse he fetcheth light, & (as it were) frō amongst thornes maketh Roses to spring forth: this is the wonderful coupling togither of his good­nesse and almighty power, that maketh him to suffer nothing to be euill done, whiche he dothe not conuerte to a good ende, as before we haue declared oute of Austine. Enchirid. cap. 100.

These therefore, and the like places may be quickely answered, Thou art not a God that vvilleth iniquitie. And God hateth vvicked mē and their vvickednesse alike. For true it is in déede, that he wil­leth not the iniquitie it self, or rather (as the Hebrew woord of the Psalme mighte be trāslated) he deliteth not in it: nay al­so (that more is) he hateth not it onely, but him that doeth it. And whie? for so farre forth as he maketh himselfe ougly with this deformitie of sinne, he studieth to blotte Goddes image out of his heart, wherein he was created in true holy­nesse and rightuousnesse, and to printe in himselfe the Deuilles shape. Whiche [Page 162] in Gods sight cā not chuse, but be a hate­full thing.

And yet that he permitteth bothe An idle per­mission may not be ascri­bed to God. sinne and sinnefull men, shall we say it is against his wil? No truely, such a per­mission as it openly fighteth with Gods Prouidence, so doth it manifest violence to Gods worde. Which so plainely tea­cheth vs, that no man néedeth to be in doubt, not only that god permitteth euill mē, but that also he ordaineth them: not only that he ordaineth them, but that he vseth them also as his instrumentes. Therfore Dauid calleth his aduersaries the sworde and hande of the Lord in the 13. and. 14. verse of the. 17. Psalme. And the lord calleth the Medes and the Per­sians his consecrated people, and the in­struments of his wrath. Esay. 10. and. 13. For the same reason the king of the Ba­bilonians is compared to an axe and a sawe, in the very same tenth chapiter of Esay before mencioned: and in the. 27. Chapiter of Ieremie, God calleth him his seruaunt. Not that either Nabucho­donozor, or the Medes and Persians, or any other infidels and godlesse men doe [Page 161] God any suche kinde of seruice, as the godly that submit themselues to Gods will reueled in the scriptures: but that God so ordereth their malice, that vn­wares they execute Gods decréed will and pleasure from euerlasting. And this wil is it, that is termed of the schoolemen voluntas bene placiti. Whereof sayeth Mardocheus in the thirtienth Chapiter of the booke of Esther, that there is no man able to resist it.

I omit diuers wordes in the Bible, of seducing, blinding, deceiuing, sending strong illusions, giuing men ouer to thē ­selues and suche like, spoken not of crea­tures only, but of God himselfe. Which if any man woulde thincke to salue with the glose of naked permission: he should not only force vpō them a sense nothing coherent, but also fall into that erroure, which Iulian the Pelagian did maintain. Againste whome for the same doctrine S Austine in sundry places hath written too too manifestly and plainly: especially contra Iulianum Pelag. Lib. 5. cap. 3. & lib. 3. cap. 5. lib. de praedestinat. sanct. cap. [...]0. in Psalm. 104. & lib. de gratia & libero [Page 162] arbitrio, cap. 20. 21. 31.

And certainely (say we what we list) if God purposely remoue that away frō vs, which is the onely meane, whereby sinne is debarred, albeit that he dothe it iustly: yet how cā it be said, that he wold in no wise haue sinne, which so necessa­ly foloweth the w^tdrawing of his grace?

This therfore is our breefe resolution touching this poynt, y^e God in déede wold a sinfull acte, as it is a thing y^e is brought out in nature: for why, were it so, that he wold not haue it to breake out, certain it is, that it shuld still be repressed. But the deformitie of a sinfull acte, and the want of godlinesse that is in it, simply and in al respects he wold none of, sauing only so far forth as it is a punishment for sinne, and an instrument of Goddes direction, wherby he worketh wonderfully beyōd all mannes reason the effecte of his hid­den and vnknowne will.

The .v. Chapter.

WE stand yet (God be thanked) vpō euen ground: mannes wil is saued [Page 163] harmelesse, and Gods is sufficiently de­fended, if not by me peraduenture, who am able to say but little, yet by the good­nesse of the cause it self. And wold to god we were euery man so affected, that we could be content willingly to giue place to a truthe, that is manyfest and oute of doubt. Surely lesse would the worlde be disquieted, and with more Christian and godly concorde, might all matters of dis­sension be taken vp. But nowe who sée­eth not this selfe loue, that almost ruleth and raigneth in euery state?

By occasion whereof, it commeth to passe, that Gods cause being rather out­wardly for a shewe pretended, than in­wardly any synceritie in the heart inten­ded, error groweth, wickednesse flow­eth, smoothe hypocrisie preuaileth, faithe and truthe faileth vpon the earthe.

But (to giue ouer, and cease all com­plaintes not so néedelesse peraduenture in this so corrupt an age, as bootelesse al­together and frutelesse:) hath the aduer­sary of Goddes Prouidence nothing else to replie? Yes, now commeth he forthe w^t a fell blowe, not vnlike if oure armor [Page 164] be not the better, to giue vs suche a wipe as was neuer heard of. For sée you not (saith he) the great absurditie of your do­ctrine? see you not into what a foule incō ­ueniēce you wil bring vs? If it be true y^e you teach vs, to what purpose should we either giue counsell to any other, or oure selues take any deliberation? for howso­euer we take aduisemēt, whatsoeuer we would do to the contrary, that that God would haue done (say you) for any mans will, must néedes be. And what thē shuld it auaile vs to take héede to our selues, or to séeke meanes to preuent a mischéeue? Why should we sende for the physition, when we are sicke? or require help of the surgeon, whē we haue receiued a woūd? And as for prayer to what purpose shuld it serue? if God haue before apoynted to satisfie our harts desire: doutlesse he wil then do it of his own accord without our prayer: if not, who séeth not y^e we waste our winde all in vaine?

These and the like obiections, are thoughte to presse vs very sore, either bi­cause they conteine odious matter, that might exulcerate at the first hearing, the [Page 165] minde of him that giueth eare: or else bi­cause they are so thicke heaped, and so vehemently forced vpon vs with suche earnest and hot demaundes.

But let vs pull them a while in sun­der, & examine them seuerally by them­selues, that by this meane we might the better espie their force. What is y^e then, that he saith? Be consultacions hindered if Gods Prouidence beare sway in the world? And why more (on Gods name) than our frée will? Which how little it is letted by this occasiō, it is not now néed­full to be told, séeing already it is answe­red (I trust) enough for our purpose For I would gladly in few wordes aske one question or two, of this Disputer: Can will, which is the power of reason, & not only dependeth of appetite, which we haue cōmon with brute beastes, be seue­red, or sequestred from election? Or can there be an election, where no choyce is offered? or can there be a choyce offered, where there is no consultation? Surely no. For either good or bad counsell goeth before all our voluntarie actiōs. And vo­luntarie actions I call those, wherin rea­son [Page 166] dealeth, and not onely the appetit [...] hathe to doe. Whereof it commeth, that whatsoeuer is done of ignorance, or on­ly vpon a braide of minde by the Philo­phers iudgemente is not voluntarie. Which in case it were otherwise to be determined, then brute creatures also, which are caryed away headlong wyth their sensuall mouings, mighte be sayde to haue voluntarie actions: than y^e which there is nothing that can sounde more oute of course. To retourne then to the poynt wherupon I stand, if mannes will doe not therefore sustaine hinderance or dāmage, for that it is ruled by Gods: nei­ther is counsell and aduisement-taking, (without the which our frée wil can not hold,) by the same reason abolished and pulled away. Still therefore it continu­eth (who can say nay?) how so euer that at sometimes it take no place. For true it is that is sayde of the wise Salomon, The hearte of man aduiseth him selfe of his vvay, notvvithstanding that God doth Prouerb. 16. directe his steppes.

Yea what sayd I? it continueth? nay it serueth to the executing of Gods coun­sell [Page 167] also. For to what other effecte ten­ded the aduise, that Iudas gaue his bre­thren, as the Ismaelites came soiour­ning by them, when he brake out soden­ly into these woordes? VVhat vvere vvee Gene, 37. the better to kill oure brother, and after­vvardes to hide his bloudshed? Come, let vs sell him to the Ismaelites, and let vs not staine our hands vvith such a fovvle acte: for he is our brother, and of oure fleshe. Whose woords when his brethren hard, & well liked, they straighte wayes made their marchandise of their brother Io­seph: which was the onely occasion that he came into Egypt. The counsell which the yonger sorte gaue Roboam in the. 12. chapter of the thirde booke of kings, was a meane that afterwardes Gods decrée was executed against him, disdaining to giue eare to the people. The counsell of Chusai was preferred of Absalon, be­fore the aduise of Achitophel: and why? The reason is giuen in the. 7. chap. of the 2. booke of the kings. The Lord forsooth had ordained y^e (Chusai his persuasions preuailing,) Achitophel w^t his instructi­ons shuld not be heard, to the intent the [Page 168] Lorde mighte bring euill vpon Absalon. Great consultations hadde the Iewes, Scribes, and Pharisies, deliberating to put Christe to deathe, least the Romanes should come vppon them, and take from them their Empire, wherby vnwitting, and vnknowing what else were they but instrumēts of gods decre. I let other exā ­ples passe, séeing these are sufficiente to serue our tourne. So then, if God worke by our counselles, howe be they against his Prouidence? if they be not againste his prouidence? why may not they stand with it?

But no counsel can serue, if God haue appointed otherwise. What then? Nei­ther is it thy part to desire, that thy coun­sell should prosper against God. Folowe thou thy docation, doe thy duetie, con­sulte and be aduised, as God shall put it into thy minde. In the meane time stand not so in thine owne conceite, that thou shouldest prefer the counselles of thine heade before Gods.

But to what purpose should we stu­die to preuent a mischéeue? Or desire the Surgeons and Physitions helpe, [Page 169] if our state depend wholy vpō Gods wil? Suche an other idle reason was muche made of amongst certayne Sophistes, that disputed of destinie in times paste: which S. Origen rehearseth in his se­conde booke contra Celsum. One going a­bout to persuade a sicke man, not to seeke helpe of the Physitiō, reasoneth the mat­ter with him in this maner: It is con­cluded by destinie long before, that either you shall recouer your healthe, or no. If it be your destinie to recouer, you haue no nede of the Physition: if it be not your destinie, the Physition can helpe you no­thing. An other also dissuadeth his friend by a lyke argument from mariage. But what answere nowe made they that de­fended destinie. They faygned the sicke man thus to inuerte the argumente, yes mary (answering agayne) if it be my destinie to escape my maladie, I will send for the Physition, bicause he profes­seth to heale them that be sicke, that by his meanes I may haue that which de­stinie hath decréed. The other that was dehorted frō entring into wedlocke, they imagined thus, to wreste his friendes [Page 170] argument out of his hande: If it be my destinie to haue children, bicause that can not otherwise be broughte to passe, than by the copulation of the male and the female, I will the rather marrie a wife, that my destiny may agreably take his place.

Thus we sée how that they also which supported destinie, and wrapt all things in the necessitie of the seconde causes, yet dealed not with vs in suche sorte, that they excluded the meanes, whereby that which was fatall came to passe. No surely, it neuer came into their mindes to be so fonde. For euen Tullie in hys booke de Fato, alleaging this very same argument, which was made to the sicke­man, bringeth in Chrysippus the Phi­losopher, finding faulte with it, and re­felling the vanitie of it with this distin­ction. For (sayth he) in all fatall chaun­ces, some thinges there be that are sim­ply determined without any condition that is annexed: and some things there be that be so linked to their causes, that the one can not be without the other. As for example, this is destinie without con­condition, [Page 171] Such a day Socrates shall dye. Therfore to this mā, whether he do any thing to hasten his destinie, or leaue it vndone: in this sentence afore going, his dying day is precisely & without any ad­dition foreappoynted. But if the sentence of destinie be thus, Oedipus shall beget Laius, it can not be sayde, whether he cō ­pany with a woman, or no. For this com­pany-kéeping, is a thing y^e is necessarily annexed to it, and (as you would say) a­like, fatally conioyned. So in like maner (sayth he) if a body should tell before, that it shuld be Milo his destinie to wra­stle in the games of Olympia, & an other would conclude vppon it, Ergo, whether he haue an aduersarie, or no aduersarie, it will be his destinie to wrastle, hée shoulde conclude but fondly. For thys clause, It shall bee his destinie to wrastle, hath a relation to an other thing that is annexed. For withoute an aduersa­rie no man can wrastle. Therefore all suche captious as these bée, are confuted after a lyke maner. And by and by he bringeth in the reason made to the sicke­man, & before rehersed out of Origene: [Page 172] If it be thy destinie, whether thou cal for the Phisition, or no, thou shalte recouer, saying that it is a captious kind of spech, bicause it is as fatall for the sicke man to sende for the Physition, as it is to reco­uer his healthe. Hitherto oute of Tullie de Fato.

That which Chrysippus and the So­phistes could say in the defense of deste­nie, we may with muche better cause ap­ply to the mayntenaunce of Gods truth. By whose moste wise Prouidence from euerlasting, not onely the effectes, and consequents of euery thing be ordeyned, but the causes also, and the antecedentes be in lyke sorte ordered and disposed. Therefore he that hath committed to vs the care and charge of our owne health, as he willeth the preseruation of the same, so he giueth vs warning, whenso­euer we are beset with any daunger, he putteth it into oure head to take héede, he sheweth vs prouided remedies, whiche we may vse: briefly he dothe furnishe vs with all kinde of helpes, and telleth vs all meanes to saue our selues. And what muste we doo nowe of our owne partes? [Page 173] shall we thinke it inoughe to lye tum­bling vs, and rolling vs in the myre, and to say onely, God helpe? no, if God haue betaken to vs the custodie of oure owne liues, it is good reason that we looke to them: if he offer vs helpes, it is méete to vse them: if he giue vs warning of any perilles that may fal vpon vs, we should not rashly and vnaduisedly runne vpon them: and if he minister vnto vs shiftes and remedies for our sauegarde, it were great folly & madnesse to neglect them.

But there be some which follow your Obiection. counsayle, and yet spéede not a whit the better, there be other before this tyme, that haue done nothing thereafter, and yet somtimes haue successe good inough. Yea, what if it stande with Gods plea­sure Ansvvere. to deale extraordinarily at some­times, that his almightie power may be the better knowen: were it our partes therefore to tempte his maiestie, and to looke for that, as of duetie, which is done of an especiall priuiledge? Nothing lesse. We surely muste sticke to that that is ordinarie, and we muste not presume any other way to helpe our selues, than [Page 174] God hath layd euidently before our face [...] if that do not alwayes serue, we muste thinke it gods punishmēt for our deserts. Who thereby dothe vs to vnderstande, that we shuld not trust ouer much to any worldly stayes, knowing that without his fauour oure beste nourishement is but poyson, oure surest buckler of de­fence noughte else but a ruinouse and rotten piller. We muste therefore craue euermore his blessed ayde & assistaunce, and diligently flye vnto him by prayer. Than the which there is nothing that he more requireth at our handes.

Nay, but that is to no purpose (will some say) if God so long agoe haue ap­poynted what he wil do. For what intre­ting might cause him to chāge his mind? Therto I answere, our intreating tēdeth not to that ende, that for our sake God should alter his own determination. For we wish nothing but the satisfying of his holy will. Therefore when we pray for any worldly thing, we remēber alwaies the exception which is taught vs by oure Sauioure Chryste: Thy will be done in earthe, as it is in heauen. Contrariwyse, [Page 175] when we make sute vnto God for any thing that perteyneth to oure soules health, we nothing doubte, but that as God hath stirred vp in vs this good desire (which we take to be a sure token of his fauoure towardes vs) so he will mercy­fully condiscende to oure most godly re­queste. For all that cal vpon the name of the Lorde shall be saued: and, He is nigh Ioel. 2. Rom. 10. Psal. 145. to all them that call vpon him, I say, that call vpon him with an vnfayned heart. He wil do the wil of them that feare him, and he wil graūt their sute, & saue them.

We waste not then our wind in vaine (whatsoeuer the godlesse lifte to say) so often as we haue recourse to God, no not though he haue determined before what to doe. Who if he giue vs not oure as­king, yet he giueth vs at leastwyse that which is more expediente: lyke a wyse & skilful physition, forséeing much better what is good for his pacient, than we do, that are biinded with our owne disease.

Certaynely if these mens talke were oughte worth, what shoulde we say to the Patriarke Isaac? Bicause God had sayde before, that a greate posteritie [Page 176] shoulde come out of his loynes: shoulde not he therfore desire God to perfourme his promise which he made him? What a fonde reasoning is that? For willing­ly he suffereth many times, that thinges shoulde happen, which séeme cleane con­trary to his promises, yea he performeth not his behests, which he maketh to any man, but first intreated with muche su­ing. God had giuen Isaac a barreyn wife. What could be more repugnaunt to the promised fruite of his body? And yet that Rebecca shoulde conceaue, Isa­ac (as Moyses telleth it) maketh his ear­nest Gene. 25. prayer vnto God.

It is a goodly lesson, that Raphael the Angell giueth the yonger Tobie, when he counseleth him to take Sara to hys wife, a woman not so well reported of amongest the common sorte, and all for the death of hir seuen husbandes, but yet promised vnto him notwithstanding by Gods owne mouth. VVhen thou com­mest Good counsell for new mar­ried folkes. (sayth he) into the chamber vvith hir, vvhere you bothe muste lye, for the space of three dayes you shall forbeare hir, and you shall doo nothing vvith hir [Page 177] all that whyle, but onely fall both of you to your prayers. That done, take the hart of the fishe brought thither, and thereof make a certayne perfume. The sauoure wherof so soone as the euill spirit percei­ueth, he wil flye away from the damoysel, and neuer come to hir any more. After­wards, when it shal be thy mind to couple with hir, first arise out of bedde, and make thyne humble prayer vnto God, that it mighte please him to extende towardes you his mercy, and to worke so effectual­ly with the medicine, that the mayde may be cured and made whole: of whom sone after you shall beget male children. But set feare aside, for she was ordeyned for you before the worlde was begonne, and by youre meanes God will deliuer hir from the diuell. So far goeth the Angel.

Who séeth not nowe that by Gods Prouidence the diligent vse of prayer, and the exercise of good workes is not ta­ken away? Sara from the beginning of the worlde was lotted to be Tobias his wife: and yet they were bothe of them commaunded to consecrate (as it were) this their mariage vnto God by prayer. [Page 178] This also was Gods decrée, that Sara should be set loose from the diuel: and yet at the Angels cōmaundement Tobie v­seth a perfume in driuing away the euill spirite. What? that long iorney y^e Tobie made, whē he went a sutor for his wife, was it agaynst Gods Prouidence? Are the two Tobies, either the yonger or the elder therfore the slacker in godly exerci­ses, & in doing of vertuous dedes? do they nothing but liue at their owne ease, lo­king when y^e should fall vnto thē sleeping soundly and quietly on bothe the eares, which God had appoynted them from e­uerlasting? Would not Tobies father take the salue made of the fishe to reco­uer his sighte therefore? Did that make the good olde mans sonne disobedient to the Angelles counsayle, either in hel­ping Sara, or in calling to God for mer­cy, that his marriage mighte the better prosper? Questionlesse all that we haue spoken of, was mente towardes them a long whyle before the worlde was crea­ted, & surely by none other but God him­selfe, who is alwaies true in al his pro­mises, & defraudeth i [...] man of any thing [Page 179] which he behesteth. And they without douting or delaying folowed on (of their parts) with a good corage, as Gods proui­dence in al things did cōduct them. They left no good worke vndone, wherby they might procure Gods fauour, they were continually earnest in prayer, they gaue almes to y^e poore, of that which God sent, they neglected no physike ordeyned of god, they cōsulted aswel of other matiers belonging to thē, as also about their voy­age, howe they mighte make it for their most aduantage: finally they left nothing vndone, that their calling & electiō might by al means possible be made sure to thē: & there was nothing more liefe vnto thē in all the world, than to do good where néede was, & to hang always vpon God.

What nedeth much to be sayd? Chryst our sauiour recordeth his own self, y^e god knoweth what we haue nede of before we aske, & yet he exhorteth his disciples to pray. He knew y^e he should die vpō the crosse, a most terrible & shamefull death: whereof he also gaue warning to his A­postles afore, y^e he shuld go to Ierusalem for that ende: yet maketh he his prayer [Page 180] to his heauenly father, as thoughe it had bene all vncertayne, saying: Father if it be possible, let this cuppe passe from me. Howebeit not my wil, but thine be done. Why was this prayer vttered by oure sauiour Chryst, but to giue vs an exam­plé, that we also should do the like, not harping so muche vpon Gods ordinance, that we should refuse the duetie of oure vocation.

To say playnely in the ende what I thinke: the conclusion of these disputers, that woulde eyther haue prayer or coun­sayle, or physick, or any other such thing remoued, bicause of Gods Prouidence, methinke this not muche otherwise fra­med, than if a man shoulde thus reason: we muste not cate for the sustenaunce of our body, nor plowe the grounde to haue corne, nor walke forwarde to come to the ende of our iorney: for whether this be done, or no, that which God hath fore­seene, muste algates be. For if this kinde of reasoning be captiouse, as before wée sayde: I ensure you their peeuish prating cānot be void of blame. Stil therfore we must hold this for a like certeyne, y^e. God [Page 181] in determining before of the ende, wher­vnto euery man is directed, dothe also at the same time appoynt wayes & meanes that mighte leade vs (as it were) by the hand to the same ende. So then, there is nothing lefte, either touching the way or the ende, that perteyneth not to the ordering of Gods Prouidence.

The .vj. Chapter.

WHo séeth not nowe these good fellowes, that so busily vrge their absur­dities, and woulde make all the world to beléeue, that we vphold our cause vtterly without reason: who séeth not, I say, that séeth any thing, howe farre wyde from the marke they be them­selues, howe farre destitute they are, not of reason onely, but almost I might say, [Page 182] of common sense. Yet all the store is not spent. Some odde corner or other muste be shaken vp, that some hidden treasure may be found, not before peraduenture heard of. Let them fal to then, and bring it forth. Where is it? what is it? let vs sée at leastwise for our loue, if it may not be bought for money.

For surely (say they) if the affaires of the worlde were aswell ordered as you pretend, there would be a more equal di­stribution & euen dole, thā there is. Now begin they to poure out, by al likelyhoode anone we shal heare of somwhat. Why? what is it then on Gods name? Let them speake, that it may be redressed. Is this reasō (say they) that one mā should haue al, an other nothing? that one should l [...]e plesantly & al at ease, an other should get his liuing with the sweat of his browes?

And what hath one deserued more (I pray you) thā an other, y^t there should be such a diuinatiō of degrees & states? he serueth, he ruleth, he is base, he is noble, he is a master, he is a seruant, he is a king, he is a subiect. Were we not all descen­ded of our father Adam?

Then touching the fleshe, there is no suche prerogatiue: muche lesse there shuld be any such preheminēce touching our spirituall generation. By the which vndoubtedly we are Gods children, and that not onely for our newe birthes sake (for so some should be excluded) but euen for this cause also, y^t we are al creatures of gods making, framed & fashioned eue­ry one of vs according to his own image.

The .vij. Chapter.

THis complaynt (as mesée­meth) of vneuen dealing, findeth faulte, especially with two states of mans life, namely pouertie and bondage, and setteth all fe­licitie in great wealth and riches, in li­uing all at ease, in bearing of authoritie and sway of rule.

To the intente therefore that oure [Page 184] cōference may the better appeare, wher­in we muste sette togither by way and maner of comparison aswell the poores state, as the condition of him that is riche, and the seruauntes aswell as the maisters and Lordes: I will intreate seuerally & perticularly both of the lea­ding of a poore life, and of him that is an inferiour, and liueth by seruice.

First, what say they agaynst pouer­tie? can they blemishe it with any note of infamie? There is nothing slaunde­rouse or reprochfull, whiche is not also marked as dishonest: nothing is disho­nest, which is not also enimie to vertue. Let them say then what vertue it is, that is hindered by meanes of pouertie? Is it any of those vertues, which proceede of oure vnderstanding?

Which of them is it? the knowledge of God? or of our selues? God is better knowen of none, than of such as be hum­bled, & brought low. None more humble thā such as are lefte destitute of worldly stayes: which how true it is, who can bet­ter witnesse, than y^e Israelites? In whom wealthe alwayes [...]used wantonnesse, [Page 185] and wantonnesse wrought vile Idola­trie: whereas oppressed with penurie, they were forced to flie to God, as their only sanctuarie of refuge.

Dothe it let vs then from the know­ledge of oure selues? Nay rather what can more further vs? for it remoueth pride, the roote of all other vices, & there­withall it bringeth with it a contempte of the worlde, and a diligent considerati­on of oure latter ende. The meditation wherof cannot chuse but make vs to dis­cend oftentimes into oure selues. So far is it of, that it shoulde bring vs into any obliuion of our owne state.

What then? is it any impediment to humaine learning, as the skill of Philo­sophie and the seuen sciences? They can not say that neither. For the very Philo­sophers themselues (the most of whom, as it is well knowne, were not riche) thincking it should be a fowle encombe­rance to them to be welthy, that they mighte the more quietly applie theyr bokes, either flung their substance into y^e sea, or else otherwise dispersed it, as they themselues thought it: most conuenient.

As for these manuarie artes, called handy craftes, being so muche in the vse of our daily life, what else could driue vs to inuent them, but pure néede?

Let vs now goe to those vertues that are chéefely placed in y^• appetite. Wher­of if there be any that might be stayed, or tangled throughe any wante, there were none more like than liberalitie. But that Christe himselfe denieth vtterly, who measuring this liberall and large dea­ling not so muche by the value of that that is giuen, as by the frée affection of mannes heart, preferreth the poore wi­dowes myte in the gospell, before the riche giftes of many other. For be it so, that we haue a redy and prōpt good will, S. Paul telleth vs, it is accepted according 2. Cor. 8. to euery mannes habilitie, and not after the rate of that whiche he hathe not: as who sayeth, it is sufficient liberalitie to haue a bountifull and beneficiall minde, yea though our pursse be nothing corres­pondent. Which doctrine is so sound and sensible, and by all meanes so agréeable to reason, that they also which were but trained in natures schoole, haue helde it [Page 187] for a most sure and most certaine truth. What shall we say then? that the poore may haue a good will, there is no doubt. Whereupon with good cause we may in like manner inserre, that notwithstan­ding his pouertie, he may be liberall. And may he deserue so good a name, (say we?) hauing nothing to bestowe thereaf­ter? Yea surely may he, and not only for A poore man may vse libe­ralitie. the cause mencioned, I meane hys good heart, but also for this that he may shew himselfe bountifull, in not rigorously ex­acting all his owne (for liberalitie consi­steth not in giuing only, but in taking) in helping with his seruice, in surdering with his counsel, in assisting and ayding with his paines.

How much more may he haue a god­ly and a Christian courage? which could neuer surely be better tryed, than by bearing himselfe vprighte in hys poore estate.

How much more might he be tempe­rate in forbearing these vaine worldly pleasures, and in restrayning hys vn­brydeled appetites wyth in the nar­rowe precincte of reason? Happye is [Page 188] that necessitie, that maketh them health­full of their body: the happier, that it ma­keth them wise, and keepeth them sober and discréete: but without all compari­son moste happy, that it spurreth thē for­ward to be vertuous. and what spurre more forcible and violent, than the want of this worldly pelfe? For looke where pouertie is resident, and there riotte and bāketting dare not come in place, where ryote and banketting be farre off, there alwayes moderate and sober dyet: moderate and sober dyette, bringeth the state of a mānes body into good temper, cutting of all superfluous humors, that by any meanes might disturb the same: the temperature of the body woorcketh a stayed moderation in the minde: the minde, when it is kepte in a good stay, dothe not boysteously breake out into a­ny outrage, is not disordred with pangs and passions, nor caryed away rashly w^c any heat. Wherof there ariseth necessa­rily a great calmnesse, yea (I might say) a goodly harmony in the body & minde of man: in cōparison wherof, all muficke & worldly me lodie is doutlesse as nothing [Page 189] to be estéemed. For whereas reason the maistresse ruleth, according to a righte measured rule, and the brute appetite standeth in awe, there wisedome, there temperance, therr gentle, modest, and good comely behauior, there peace of con­science, and ioy in the holy ghost: finally, there all vertue and godlynesse, yea and God himselfe surely is abiding.

O blessed state of pouertie, that is any occasion of this. Who would nowe mar­uell, that Christ himself would be poore? that he chose suche poore men to his Apo­stles? that he is saide to be sent embassa­dor from God his father, not to the riche worldlings that receiued him not, but to preache the gospell of moste gladde ti­dings to the poore? And who (I pray you) of all other, either tooke holde of it more assuredly, or embraced it more comfor­tably, or stoode in it more constantly to the deathe? Therfore S. Paule speaking of suche men, My brethren (sayeth hée) 1. Corinth. 1. ye see your calling, hovve that many of you be not vvise according to the fleshe, not many of you mightie, not manye of you noble: but God hath chosen the foo­lishe [Page 190] things of the vvorlde to confounde the vvise: and the vveake things of the vvorlde God hathe chosen to make the strong ashamed: and the base and con­temptible things of the vvorld God hath chosen, & those things vvhich vvere not, that he might put avvay those things that are: and all to this end, that no flesh might boaste it selfe in his sighte. Is that nowe any hinderance to vertue, that is suche a greate furtherance to Gods kingdome, where vnto we can not passe, but by the way of vertue?

For what shoulde I goe for warde to speake of iustice, to the whiche it is ap­propried to giue euery man his owne? Surely pouertie is not the cause that a­ny man is despoyled of his owne.

O but the poore (sayest thou) do robb [...] and pilfer by the high way.

Blame not his pouertie for that: So doe the riche. But why doeth any man rob or pilfer? forsooth for the desire of ri­ches. The desire of riches, is cause of robberies, & not pouertie. Riches then is it that maketh rob­beries, much rather thā simple pouertie. Wherewith if men could content them­selues, iust dealing oute of doubt would [Page 191] more flourishe, and euery man might the better holde his owne. But bicause mannes gréedy gutte is neuer stanched: thence commeth the ordure of all iniqui­tie, thence floweth the moste fulsome streame of all sinne and wickednesse in­to the world. For questionlesse, qui festi­nat ditescere, non er [...]t innocens, he that ma­keth Prouerb. 2 [...] haste to be riche, can not be guilt­lesse. Therefore when Sylla ouer-glori­ously displaying his pecockes fethers, made great bragges in the Romaine Se­nate, of the notable wealth that he was growen too: there steppeth me vp a graue father amōgst the rest, who very quick­ly, and sharpely making answere. Hovv it is possible (sayeth he) that thou shoul­dest be good, vvho hauing nothing lefte thee by thy fathers testament, haste yet aspired in so shorte time, to suche a great abundance of vvorldly vvelth?

And bicause we are nowe fallen into some mencion of Romish matters: what shall we say of Rome it selfe? Which so long as it was bare in ryches, was cladde in vertue. But soone after, when poyson was shedde into it, I say, [Page 192] when it was endued with large possessi­ons: then wantonnesse began to haue hir will, and without bitte or bridle to renne at ryot? Therefore S. Austine in his fifte Epistle ad Marcellinū, replying against their cauils, that reported the Romaine Empire had sustained muche harme by Christian Emperors, sticketh not to tell them plainely, that before the comming of our sauioure Christe, Rome was in far worse case. For proofe whereof he brin­geth in Tullie and Saluste, the very hea­then miscreants own authors, but espe­cially one singular place out of the sixthe Satyre of the Poet Iuuenale. Who set­ting out the felicitie of that worthy citie, whiles it yet was but poore, & in meane estate, concludeth afterwards with these woordes:

This sayeth Iuuenale of pouertie, or rather S. Austine out of Iuuenale. Then enimie it is not to good manners, as some peraduenture woulde not sticke to say, but rather a verye deare and especiall fréende.

I say nothing nowe, howe agréeable it is to nature, (which notwithstanding maketh very muche for the praise and commendation that it may deserue:) but I passe ouer to the commoditie that it bringeth with it. For in déede this poore man that liueth (as we terme it) but from hande to mouth, can not mainteine at his table so many sumptuous & dain­tie dishes, nor is hable to fill in so many pottes, nor to vse suche varietie of wines that are fetched from farre countries, or to drincke alwayes to his fréendes of the best marchebeare or ypocras: yet can he sléepe as soundly vpon his harde couche, and liue as merily with his salte butter, his onions, and his heades of garlicke, as [Page 194] the best: perchaūce also so much the more healthily, as he fareth the more sparing­ly and hardly.

Wotte yee what Aurelianus the Em­peroure was wonte to doe? Vopiscus sayeth of him, that when so euer he fell sicke, he woulde neuer call at all for a­ny Physition, but in steade of all other Physicke, it was his manner to cure himselfe with forbearing of his meate and his drincke.

That whiche he did voluntarily, the poore plowman of the countrey is forced to doe manye tymes for verye néede. Therfore Aurelianus obserued it, but as a remedie when he was sicke: the other vseth it for the moste part, as a continu­all preseruatiue.

Therfore these poore laboring folkes very [...]l [...]ome f [...]le themselues diseased. If at any time they be, a posset of milke, and a little ginger will stande them in a great deale more stede, than all the cost­ly cons [...]racs of a [...]elthy Apothecarie, will fu [...]der a richer man: So falleth it out, that where there is greatest scarci­tie [Page 195] of things néedefull, there nature most of all woorcketh.

The .viij. Chapter.

AND héere I can not but note the greate wisedome of our cre­atoure, reducing that whiche is vnequall yet in some things to an equalitie. For the diseases & maladies wherwith the riche are moste troubled, he eftsoones easeth with the prouided helpe of Physitions. So the daungerous childbearing of these tender dames, that be their wiues, is reléeued wyth the care of manye skil­full and cunnyng middewiues. But where these remedies be not at hande, [Page 196] natures selfe is so bountifull, that shée supplyeth the roume of a Physition.

Looke also vpon the children as well of the riche as the poore, when they be newly borne, and you shall sée in them vtterly no difference. For substanciall mennes children be not clad with pur­ple, nor poore mennes infantes wrapt in ragges, when they come from their mo­thers wombes: but bothe the one and the other naked, bothe drawing breath from the aire in like manner, both after a like sorte sucking milcke at their mothers bresres.

Neither yet haue they only such a re­remblance, when they be first borne and brought out: but also when God sendeth his messenger to call them hence. For deathe summoning vs to the graue, no All men be at deathes becke. man so hardy that dare disobey. Whose power and dominion is so great in this middle earth, that he neither feareth ri­ches, nor [...]redeth any harnessed men, nor yet steppeth from them a foote, that are attyred in clothe of siluer, and decked vp in garmentes of beaten golde: but set­teth at naughte all these mightie highe [Page 197] walles, these strong toures, and these courtly palaces of princes. Yea (y^e more is) he entreth into their secrete cham­bers, not moued with their teares, not pacifyed with their giftes, not humbling himselfe to theyr Physicke, nor alwayes giuing leaue to his subiectes to bequeath their legacies: but euery one of them he pulleth vpon their knées, he tormenteth, he teareth them, he consumeth, and all to wearith them.

Therfore be he ryche, or be he poore, they all hie them to one ende: and when theyr race is run oute, that they be now tumbled into their graues, their lothe­some and ongly shape is not far vnlike. For then all mennes bodies rot away, O that al men would consi­der it. all to begnawne wyth wormes, that crepe and cral about their carcasse. Then the menacing tyrantes eye is piked out, and the mouthe that neuer coulde be sa­tisfyed, licketh vp the duste, and the slan­derous tongue is but matter of daltance for the vermine: and the white necke, that stoode vp so bolte vpright, is not on­ly made to come downe, but it is quite disfigured and disgraced: and those bigge [Page 198] chéekes so puffed vp before, are not now only suncke in and shrunken to the hard bone, that all the téethe may be séene stā ­ding in a grisly manner, but they fall cleane away, and turne to duste: To be bréefe, those wicked fingers that hadde done so muche harme with craftie wry­ting, lie scattered one ioynte from an o­ther.

In this therefore the riche man hathe nothing singular aboue other folkes: Ex­cept this perchaunce be his preheminēce, that the nicelier he was dieted and pam­pred vp, the fulsomer will be the ordure that steymeth from him.

In other things, the poore man shall not néede greatly to giue him place, ha­uing as muche néede to seeke to him for his arte, as he to runne to him for his money.

In this poynt also farre beyond him, that he can sléepe quietlyer in his bedde, and goe the kings highe way with lesse daunger.

For nowe, if it please you, a little Riches and p [...]ertie com­pared. while let vs set pouertie and riches both [Page 199] together, that contraries set one against the other, may the better shewe them­selues what they be. We haue proued already, that Pouertie is no hinderance to any godly knowledge, but an occasion rather and a meane, whereby we are driuen to séeke after it. Contrarywise riches and wealthe oftentimes make men to forget themselues, and God too. Pouertie spurreth menne forwarde to learne Artes, wherby they might helpe bothe themselues and theirs. Riches for the moste parte engendreth idlenesse, and contempt of learning, and learned menne. Pouertie causeth sobrietie, and maketh men vertuous and discréete. So Tullie defendeth Ro [...]ius Amerinus that ledde a poore husbande mannes life, a­gainste his greate enimie Er [...]us, say­ing, that the poore countrey life whiche he so opprovricusly called rude, was the maistresse of frugalitie, diligence, and vpright conuersation. On the other side, ryches be the sinnowes of vice, (as (sayeth Bion Botisthenites) at leaste the occasion as recordeth Isocrates. [Page 200] Therefore sayde our sauioure Christe, that it vvas easier for a camel, or (as some Math. 19. translate it) a gable rope to goe through a needels eye, than for a riche man to en­ter into the kingdome of heauen. Po­uertie is the nourice of concorde, and an entier bande of amitie and frendshippe, making one man to haue néede of an o­thers helpe: Riches and wealth bréedeth discorde (as experience teacheth) causing beare fréendes nowe and then to be at deadly fode one with the other. There­fore we reade Genes. 36. that Iacob and Esau, being bothe brethren, coulde not yet dwell peaceably togither. Pouertie maketh men healthfull, and to be quick­ly cured when they be sicke: Riches, sur­fytting, and diseases with muche nesch­nesse and tendernesse of mennes bodies be lincked and coupled in a strait league of alliance. Pouertie maketh men to be quiet minded, and to tune vp their pipes with a merrie note: abundance of riches (saith Ecclesiastes) wil not suffre a man Eccle 5. Ma [...]h 13, Ma [...]. 4. Luke. 8. to take his rest. Therfore the great care y^• is about thē, in the scripture is cōpared to thornes: whervpon no man is able to [Page 201] treade without pricking & tearing of his tēder flesh. If I were disposed to go for­warde with the comparison, perchaunce I mighte yet say more. But it may be, some will thinke I haue gone already tootoo farre. Let this hardly suffise.

The .ix. Chapter.

SVrely what so euer hathe bene sayd, precisely I con­demne not riches. Which if they be gotten lawfully and by godly meanes, and spent honestly & liberally, as the purse is able to beare out, especi­ally with a greater care to relieue oure brothers extreme néede, than to mayn­tayne a brauerie our selues: in this case surely for my parte I am so farre from condemning the vse of them, that I say rather with Salomon: To wyse menne [Page 202] their riches is a crowne. Prouerb 14.

I knowe Zacheus was riche, so was Ioseph of Arimathia, Ioachim Susan­naes husbande, Mardocheus, Abraham, and other mo. Whome I knowe were very godly notwithstanding, and of the number of them that shall be saued.

And surely it is very well noted of S. Austine vppon the. [...]1. Psalme, that Lazarus béeing but poore and simple, was caried by Angels into the bosome of Abraham, that was riche, to giue vs a playne signification, that it is neither riches nor pouertie that offendeth God, but a minde rather that is couetous and ouer gréedie of the world. That rich men haue done harme with their goodes, that is true in déede: but they haue also done with them muche good: as we in Ox­forde haue had lately two suche founders of riche men, as haue not bene séene be­fore these many yeres. Riches (wil some say) haue caried some to the diuell: so haue they in déede. But some also haue Luke. 16. made them friendes with the riches of iniquitie, that myghte receaue them, when they shoulde néede, into suche [Page 203] perdurable mansion-places as shoulde neuer fayle.

Neither be those words of our sauiour Chryst, whyles he séemeth to make such Math. 19. Mark. 10. Luke. 18. an impossibilitie for a riche man to en­ter into heauen, so to be scanned or ta­ken, as thoughe he simply prouounced sentence agaynst hym that were riche. For Chryste oure Sauioure his owne selfe, who vndoubtedly coulde best tell hys owne meaning, interpreted hym­selfe otherwyse. Who séeing his Disci­ples strycken blanke, with the rigo­rouse comparison whiche he had vsed: to open hym selfe to them more playne­ly, spake to them agayne with these wordes: O children, how harde is it for Marke. 10. thē that trust in riches, to haue entraunce into the kingdome of heauen?

It is not then the riches, but the confi­dence in riches that our sauiour Chryste so misliketh. Which if riche men either could or would auoyde (as surely it stan­deth thē much vpon) I should then think thē thrise happie: first happy, y^• they haue riches, thē happier y^• they vse thē to gods glory, but finally happiest in this respect, [Page 204] that béeing laded and clogged with suche Math. 7. Luke. 13. mightie and heauy burdens, they can en­ter yet into so narrow a throughfare, as muste leade them by the hande to euer­lasting life.

And this verily is not my saying, but the writer called Ecclesiasticus in effecte, Ecclesi 31. I ensure you, saythe as muche: whose words to reherse in this place, it is sure­ly nothing from the purpose: Blessed is the riche man (sayth he) that is founde without blemishe, and hath not gone af­ter golde, nor hoped in money and trea­sures VVho is he, and we wil commende hym? for wonderful things hath he done amongest his people. VVho hath bene tryed thereby, and founde persite? Let him be an example of glory.

Therfore (as I began to say) I thinke verily riches, béeing Gods good guyfte employed vppon vs, to be no damnable or displeasaunt thing before God. But yet would I not haue thē so muche made of neither, as though the poore laboring man, that hathe not this great store of coyne, shoulde therefore lothe or myslike his owne state, or beléeue he is therfore [Page 205] lesse fauoured or beloued of God.

For he is not able in déede to tell ma­ny bagges of golde. What of that? He hath so muche the lesse to answere for.

He wanteth this great substaunce: I wéene God dothe muche more for hym than he is ware of. He wanteth therfore muche matier of temptation, which per­case it were harde for him to resiste.

He hath not much wealth. Whether it be mickle or little, it skilleth not, so he haue that which may suffise. A small Psal. 37. thing to the iuste man (sayth the Pro­phete) is better than greate riches to the wicked. And S. Austine writing to the Expla. 121. c. 1. widdowe Proba, telleth hir, It is better to haue sufficient, than to flowe in welth. But king Salomon in his Prouerbes Cap. 17. goeth further with vs, saying, that a dry morsell, if peace be with it, is better than an house full of sacrifices wyth stryfe.

What speake we of his pouertie, all the whyle he is able to gette his liuing? The common Prouerbe is, God neuer made the mouthe, but he made also the meate. Certayuely the worlde can not go so hardely with him, but that one or [Page 206] other, for his good seruice at leastwyse will entertayne him. Onlesse peraduen­ture hée hathe so leudely bestowed hys tyme, that lyke an vnprofitable and vn­towarde graffe, he shewe him selfe mée­ter to be cut off from the cōmon weale, than to liue longer in the worlde like an idle drone bée, that can neither helpe him selfe, nor any other.

Godlynesse is a great gayne (S. Paule 1. Timo. 6. sayth) if a body can be content with that which God sendeth. Therefore let a faythful Christian in any wise stay him selfe, and considering that we broughte nothing into the worlde, nor yet (sauing our winding shéete) are likely to carry any thing out: if it please God that we haue sufficient foode, and apparel to cloth our naked bodies, let vs neuer cōplayne of pouertie.

The .x. Chapter.

FOr whereas some thinke they speake wisely, when they talke of an equall di­stribution, and would haue no man richer than an o­ther, but euery man to be brought to lyke estate: they say (I will be playne with you) they wot not what. For do they not see (say they?) or else dissemble they, what a disordered con­fusion their folly would bring vnto the worlde?

Doubtlesse (as to me it séemeth) these fellowes handle the matter in suche a sort, as though they were not halfe well pleased that the soote can not sée as well as the eye, or that the hand can not smel aswell as the nose, or that y^e sense of hea­ring is not in like maner cōmunicated to the legges, as it is to the instrument of the eare, or finally that all the distincte offices and scuerall parts in mans body, were not cast and shuffled into one con­fused heape. Whiche if they thinke to be a foule absurditie (as in déede it is, and they can not denie:) what myghte moue them to wyshe the lyke in the [Page 208] body of the common weale: whiche (as Tullie sayth truely in his seconde booke of Dueties) for this end chiefly was first founded and erected, that euery man in safetie might kéepe his owne.

Doth it gréeue them (say they) that there is no iuste dealing? I would gladly aske them then what iustice is. A vertue (I trowe they will answere me) that gi­ueth to euery man his owne. They say well. But I woulde demaunde agayne of them this question, howe euery man coulde haue his owne?

Shal that be called euery mans own, that is extorted and wrested from hys mate? where is thefte then?

Shall no man haue any thing in hys possession, which he might lawfully cha­lenge as his owne? Where is then Non concupisces alienum Thou shalt not couet that that is another mannes? But this geare, I dare say, they will muche mis­lyke. And good reason truely, that they should do so. For it fighteth (as wel they see) agaynst iustice, and openly contrari­eth Gods commaundements.

What say they now to almes-giuing, [Page 209] so muche commended in the scripture? and what is their opinion of liberalitie? I hope they will not so foule forget them selues, that they wil professe any enmitie to vertue. S. Paule sayth, a mans good will is accepted, according to that which is his owne to giue. And these men re­signe all their righte, and will haue no­thing. Howe then, for Gods sake will they be liberall? Will they robbe Pe­ter to clothe Paule? and hurte one man, to the intent they may helpe an other? Where lerne they that? not at that wise Prince king Salomon, I am right well assured: for he telling them vtterly an other tale, sayth, Fontes tui deriuentur fo­ras. Prouerb. 5. &c. that is, let thy fountaynes bée made to flowe abrode, and the riuers of waters in the stréetes. Wherby he coun­sayleth vs in déede to bée frée and liberall of that we haue: but what followeth? But let them be thyne, euen thine only, and not the straungers with thee.

But liberalitie & iustice muste deuide equally (they say) that one man may not haue al, an other a little, or neuer a whit.

I holde well with that: but yet equal­lie [Page 210] equalitate Geometrica, non Arithme­tica: equally (I say) according to suche a due measure and proportion, as for e­uery body is moste fitte, not equally in suche sorte that euery bodye shoulde haue alyke. Whiche truely were ney­ther agreable to iustice, nor yet to rea­son. For iustice, euen as it is a vertue, hath this propertie, that it so frameth and moderateth it selfe, as the prescrip­tion of wisedome woulde require. Is it therefore wisedomes aduise, that eue­ry body shoulde haue equallie one lyke to an other? Let them haue so then hardly: for my part I would not speake to the contrarie. But I am righte well assured, it is otherwyse. For wisedome rather woulde foresée howe euery man woulde vse that that is giuen him: it woulde not put a sworde into a madde mans handes, nor suffer a soole to in­herite, who knoweth not howe to vse that that is lefte hym. Nay wisedome woulde rather way what men deserue, and what they are beste able to dys­charge, and thereafter bestowe hir guyftcs, and employ hir benefites and [Page 211] rewardes. Then if either all men were fitte for all thinges, or euery mannes de­seruing were alyke, then (I say) their accusation of Gods iustice mighte haue some coloure. But séeing the contra­rie is so euident, that no manne néedeth to bée in doubte: howe dare they pre­sume but once to open their wycked mouthes in controlling Gods vnsear­cheable and hydde workes? VVho loo­king oute of the hyghe prospecte of hys Prosa, 6. lib. 4. Prouidence (as Boetius saythe) kno­vveth vvhat for euery body is beste be­seeming, and (as it vvere) shapeth euery body suche a garmente, as he knovveth to be meetest for their wearing, whyles according to their rate he prouideth for them.

But euery thing muste bée ordered accordyng too their foolyshe phantasie. What a péeuishe dealing is thys? Cun­ning workmen, when they sée thēselues set to the schole, & rebuked of them that haue no skill, are commonly wonte to take scorne, and to finde themselues gre­ued not a little, that euery foole should so rashly entermedle himself, & so vnwisely [Page 212] shoote his bolte at he well knoweth not what. Alas we are but children in com­parison of God, or rather nobody at all: little knowing what the gouernement of the worlde requireth, or what were beste in the welding of so great a charge. And yet like ioly wise heads, that caried whole common weales aboute vs, as though we were worthy to be of Gods owne counsayle, as though all the wyse­dome of the worlde were remayning with vs: so arrogantly wil we take vp­pon vs in Gods matiers. And trowe ye that his diuine maiestie, hathe cause to take it in good parte? And is it like, that he wil beare it paciently, and not rather conceaue iuste indignation to be snap­ped at, and taunted of vs poore silie wret­ches, that are nothing but duste and ashes?

But let them in the name of god haue their wil: Let euery man without any restraynte, be an heyre of fayre landes, and not one hauing an inche more than his fellowes. What will they get by it? Surely by all lykelyhoode this muste néedes followe, that men will strayght­way [Page 213] beginne to be very lordely, euery man taking scorne to séeme any thyng seruisable to his fellowe. For who (I praye you) woulde perfourme anye duetie of his office to an other, were he aswell able to lyue, as hée? Who would play the cooke in séeing the meate dressed, that shoulde serue his equall? Who woulde winnowe the corne, or grynde it, or sifte it, or make it into doughe, and kneade it, or finally bake it in the ouen, enduring euen in the som­mer season suche intollerable paynes of heate? Who would go to the plowe, and the carte, to stande an other man in stéede, and there alto wearie him selfe, going vp and downe with his greate quarter shooes in the myrie furrowes, what winde or wether soeuer chaunce? What mason or carpenter woulde be­stowe his laboure in the buylding of an other mannes house? or what sclater woulde venter him selfe to be shaken with euery burlie blast, whyles he stan­deth vpon highe farre from the grounde, about to tyle the building that is erected, if starke néede dyd not compell hym? [Page 214] Who woulde be a maryner, or a shyp­master, to be tossed in suche daunger of the Seas: to say nothing of the greate paynes that poore weauers take, tayl­lers, shoemakers, smythes, tanners, coblers, tynckers, tapsters, souters, and a greate meynie other moe? If no man were wrynged wyth pouertye, if all menne had lyke possessions, none woulde doo seruyce to an other. But one of these two thinges shoulde hap­pen whether wée woulde, or no, that either euery body shoulde bée fayne to learne all the sciences that pertayne to the mayntenaunce of oure lyfe, or else all menne generally shoulde dye vp, for wante of necessarie reliefe. Nowe that one man canne not learne all handye craftes, it is so euidente that it néedeth not to bée proued. For experience tel­leth vs for the moste parte, that one ar­tificer canne not excell in two grounded artes bothe at once, but that the one of them is suche an hynderaunce to the o­ther, that he can not followe them bothe himselfe to any purpose. And surely good reason why: for the mynde béeing ear­nestly [Page 215] occupied with comprehending of many & sundry matiers, is so disstraught and haled too and fro, that it can take no sure holde of any one of them, euery arte requiring for the better accompli­shing thereof, not the halfe man onely, but the whole. Whereof (I pray you) what other sequele coulde we looke for, but that all men should miserably go to wracke, and all long of this equal distri­bution? But it fareth with them, which would so faine haue this equalitie of La­cedaemon, as it dothe commonly wyth those, who for the nourishing of their bo­dies eate and drinke of the beste, so long as the belly of them will holde. For as these gorbellies, which be swolne with much quaffing, & laying of one fine mor­sel vpon an other, very dayntily discerne the differences of tasts & sauors, being so nicely dieted that they can not skill nor brooke any cōmō meats: so these felowes being bewitched with the loue of riches, had rather want necessaries, & so sterue at laste for starke hunger, than embrace painefull pouertie, that is vsed to a little.

But let vs giue them leaue to play [Page 216] the fooles: In the meane time of oure partes let vs acknowledge Gods Proui­dence, which not onely hath the care and ouersighte of things in heauen, but espe­cially of those things in the earth, which concerne vs that be men, and that the ra­ther, bicause of this distributiō of world­ly goodes, to them séeming so vnequall: and therof let vs fully be persuaded, that this vnegall dealing, in appearaunce, is in déede the original fountayne of al good order, not in mens priuate cases onely, but also in the affayres of the publike weale.

The .xj. Chapter.

THat parte of their quarel which lay parcialitie to Gods charge, for not in­duing all men with lyke wealth, I haue answered so farre foorth as I haue [Page 217] thoughte good. It followeth nowe that I say somewhat touching the other part of their complaint, wherin they finde fault with bondage, shewing themselues (as it séemeth) very sorowful that euery mā can not be aduaunced in like manner: al­leaging also that they are all lineally descended from their father Adam, and (that more is) created and formed euery one of them after the image and like­nesse of God himselfe. A sore argument (as it séemeth) and be it so we looke not to it in due time, not vnlike to giue vs a fowle wipe. For is the matter so plaine, (wil some say?) that we haue all that dig­nitie by oure creation, that we be not only Adams, but Goddes children also? What could be more sayde? For if we cōmunicate in such an high prerogatiue, it wold séeme to stand with good reason, that we should not be inferioure the one to the other in any smaller dignitie of lesse importance. What answere then héerevnto are we able to make?

That which Chrylostomus that god­ly father hath left written vpō Genesis in his. 29. homilie, may very well in this [Page 218] case serue oure tourne. In the begynning (sayth he) all mennes honour vvas alike, and no man vvas preferred before an o­rher. But vvhen sinne entred into the vvorld, it marred our libertie, and disgra­ced the authoritie vvhich vvas giuen to nature, by bringing in seruitude and bon­dage. We had then at the first in déede, such an equalitie as they tel vs of. That I graunte well. But what tel they vs of that which we had at the firste? God it knoweth we haue lost it many worldes past, yea euen in him we lost it, in whom we first had it: I say, in our father Adam whom they bragge and boast of so much. Who when he had maimed his nature by sinning againste God, fell with all his posteritie from good to euil, and from euill daily to woorse and woorse, and so helde on the course of wickednesse, and the plaine pathway of corruption, til the generall floude threatned (Noe onely with certaine other excepted) had ouer­whelmed vniuersally the whole world. For soone after, when Cham had done o­therwise than was comely for him, his fathers cursse distinguished bothe him [Page 219] and his, from all his brethren. Then be­gan gentrie, & bondage not before so wel knowne as merited, toke fully his place: Then was it thought néedefull to kéepe men in awe, that had no stay or mea­sure of themselues.

And as sinne brought in disorder, so The first be­ginning of magistrates. disorder brought in lawes, and lawes coulde not well be executed without of­ficers, and officers without authoritie and preheminence to be giuen them a­boue the rest, what could they do? Ther­fore were magistrates ordained of all sortes, that should sée bothe well doers condignely and woorthily rewarded, and malefactoures seuerely punished: namely, in priuate houses the good man: in schooles, the professor of the facultie which he vndertaketh: in villages Con­stables: in townes and cities Mayres and Bayliues: in vniuersities Chancel­lers: in shyres Shiriffes, and Iustices of peace: in Diocées Bishoppes: in armies Capitaines: in Counties and Prouinces Dukes, Earles, Archbishoppes, or a­ny other the Princes Deputies: and (to leaue out many inferioure Officers) in [Page 220] realmes & dominions, Kings, Quéenes, and Emperors hauing power and iuris­diction ouer all the rest. Who onlesse w^t their sword in hand, they restrained the vnbrideled furie, and repressed the rage of vnsobre heades: onlesse they shoulde bend their whole force to sée iustice exe­cuted vpon felonous, vnquiet, and sediti­ous persones: O the liuing God, what a worlde should we haue? whiles some should be poysoned in their cups, other The inconue­nience vvhich should folovve the vvante of magistrates. murdered in their beddes, not a few kil­led in the common stréetes, many slaine very cruelly in the hie wayes? Yea mée­thinketh I sée in my minde, as if I were present at the thing done, and sawe it with my bodily and outward eyes, what a stirre and hurlyburlie in euery corner of towne and citie, by these loytering lo­selles should be stirred vp: whiles some poore soules shoulde be forced for very feare to take them to their héeles, other that were of more courage, as in the de­fense of themselues & their deare frends, should be driuen to take themselues to their weapons, greuously anguished and pinched euen at the hart roote to sée their [Page 221] silie infantes, that thincke no body any harme, had away from their mothers brestes, to be tossed and tormented vpon their speares, their wiues and daughters defloured and rauished before their fa­ces, that welth that they had gottē with greate paines, for the maintenance of them and theirs, ruffled and rifeled of e­uery royster, rudely rushing into theyr houses, and in the ende (least perhappes any mischéeue should be left vndone) af­ter all sacrileges, spoyles, and robberies committed, not withoute terrible shed­ding of muche bloude, their very houses and churches fired, and flong downe vp­on their heades. For if experience it self dothe teache vs, not without oure great gréefe, that there also where princes put in vre and practise their commissiōs, yet the heate of those factious and furious flames flashe abrode: almoste no poli­tike inuention being either able to pre­uent it before it be throughly kindled, or to quenche it without tragicall and hea­uie slaughters, when it is once broken to an issue: what diuellish tempestes, (trow yée?) should we haue, if all princely au­thoritie [Page 222] sette aside, all lawes and magi­strates vtterly troden vnder the féete) euery rogue and naughtipacke mighte haue his swinge? It mighte be quickely tolde, what, I ensure you. No doubte all the world would be in suche an vprore, that ye woulde thincke doomes day were at hande. He was a wise Prince there­fore out of questiō, and whether it were by his owne trial, or otherwise, he could not choose but sée muche that spake these woords: vvhere there is none to gouerne, there the people goe to vvracke: but Prouerb. 11. vvhere there is muche vvise counsel, there is the safegarde of the common state. Blame not then the gouernoure of the worlde, for kéeping vs in comely order, but considering what a disordred thing sinne is, that so straightly néedeth to be kept vnder, beware of it, and flie it, as a stinging serpent. But as for the lawes, and good orders which therby are caused, making some for the cōmoditie of others to be exalted to gouernment in the com­mon weale, against them in any wise do not murmure, nor she we not thy selfe in any case to conceiue thereof any gréefe.

Surely, I thincke there is no man, By a similitude he shevveth the decencie of order. but séeing the shippe howe smoothely it cutteth the waues, as it hyeth forwarde towardes the hauen, with spred sailes and winde all at will, he maruelleth at the decent course that it holdeth forthe. Wherein firste, they that saile sitte qui­etly in the shippe, and doe nothing: The mariners nexte, either rowe with their ores, or drawe at their cordes, or doe some other thing else, that they are char­ged with. Then after, he that sitteth in the former parte of the shippe, casteth his eyes as farre as euer he is able to looke, to marke whether he can sée any daungerous rockes, or any straite way of passage, that he may giue warning thereof to the shippemaister, who sit­ting at the sterne, ouerséeth all the mari­ners, and telleth them alwayes what they haue to doe.

Héere I thincke no man is so phan­tasticall, to thyncke that all menne shoulde meddle with the sterne. Yea it is so farre off, that anye sober manne woulde finde fault with thys appoyn­ting of euery man to his seuerall taske, [Page 224] that he would rather like very wel of it, to sée euery thing done in such decent or­der. What then shoulde moue any man to desire or wishe, that the house or com­mon weale where he liueth, shoulde not be ruled and ordered in like manner? Especially seeing there is as greate a re­semblance as may be possible, betwixte an house, a common weale, and a shippe?

The same we mighte say of an armie royall, where the capitaine generall is chéefe gouernor of the bande, hauing o­ther vnder him, that be captaines and guides in like sort, some of a greater nū ­ber of souldiers, and some of a lesse: who taking their watch word of their graunde captaine, sometimes make their armies to gather round on a plumpe, sometimes to stande foure square, and (accordingly as they sée their aduauntage,) one while after one sorte, an other while after an other. None of all the which, could well & commodiously be done, ne were it not that these bandes had as well inferioure souldioures, that would gladly submitte themselues to an order, as heads and ca­pitaines to infourme them, and teache [Page 225] thē what to do. For in an army nothing dothe more harme, than to haue many ringleaders that should guid the people. Of whome loke how many heads there be, & commonly so many sundry mindes, affections and iudgementes are woont to folowe. Tell me nowe I beséeche you, what can more be againste reason, than to commend muche in a shippe the chéefe rule and gouernment of one man: and to like well, that an armie should haue one principall capitaine to lead the rout, ha­uing vnder him likewise according to his owne discretion some thoughte fitter to be put in credite and authoritie, than o­ther: and yet eyther in the ordering of a priuate house, or (that more is) in the go­uerning of a whole kingdome and Em­pire, being so like & comparable to a ship or armie in all respectes, odiously to in­ueigh against the rule of one?

The .xij. Chapter.

OFut (will some say) it is a fowle matter to be bur­dened with subsidies and taxes, to be at becke and commaundement, when a body is called: to be put to suche toyle and labor, as poore subiects and seruaunts be encombred with.

It is well sayde of [...]ullie, as an Hea­then wryter, that vvhen vve speake oure lib. 3. delegibꝰ pleasure of any thing vvhich vve mislike, vve deale neither reasonably nor indiffe­rently to ouerslip the commodities ther­by enioyed, and to make onely mencion of those things that offende vs. We can gladly finde fault with y^e leuying of sub­sidies and taxes: but we consider not in the meane time what great costes and charges the Prince for our sake is putte vnto. We can speake of our homage and attendāce which we giue to the Prince: but we say nothing of the great care and trouble, that we are content to lay vpon the Princes shoulders. We can ampli­fie and set out to the vttermost the pains and labors that we take our selues: but howe busily the Prince watcheth about [Page 227] vs, for feare of the inuasions of foreine e­nimies: in what perill of life oure soue­raigne stādeth by the occasion of rebels, and rebellious hartes, vndermining the whole state of the realme, the smarte whereof must néedes touche vs, if theyr pestilent deuises should take effect: ther­of we will not once make one woorde.

Yet surely S. Paule teacheth vs ve­ry plainely, that we shoulde be subiecte Rom. 13. and seruiceable to Princes, not only for feare of their displeasure, if we froward­ly So seemeth Chrysostomus to vnderstande this place. behaue our selues: but also (the great benefites considered, whereof by their meanes we haue fruition) euen for very conscience sake. And for this cause also it is (sayeth he) y^• yée pay your tributes, your subsidies & your taxes: wherupō im­mediatly enioyning vnto vs this charge, Giue therfore to all men (sayeth he) their duetie, tribute to vvhome you ovve tribute, custome to vvhom custome, fear to vvhom feare, honoure to vvhom ye ovve honor. Neither had that chosē ves­sell the Apostle, sucked that holesome lesson out of his own fingers, but rather lōg before lerned it of our sauior Christ. [Page 228] Who being captiously demaūded of the Pharisies, and other that were Herodes complices, whether it were lawfull to giue tribute to Caesar, yea, or no: after he had well viewed their tribute coyne, vnderstanding by their answer, that the image and superscription of it was Cae­sars, Giue therefore (sayde he) to Caesar, Math. 22. Mark. 12. Luke. 20. those things that are Caesars, and giue vn­to God, those vvhich are Gods. Sée yée nowe héere I pray yée: Yée haue hearde the holy Apostle counselling, Christ our sauioure commaunding, yea reason and conscience also requiring, that we shuld yéelde to Princes their due subsidies. What greater argumentes coulde we He meaneth such subsidies, as the necessity of the cōmon weale requi­reth not suche as Roboam exicted. 3. Reg. 12. Luke. 2. séeke out, that more throughly and effec­tually could persuade vs? Would we sée the practise of godly men, by whose ex­ample we might be moued? Loe héere at hande the good olde father Iosephe, who went vp from Galile out of a citie called Nazareth into Iudaea, vnto y^• city of Da­uid, which is called Bethlehem (bicause he was of the house and lignage of Da­uid) purposely to be taxed with Marie, that was giuen him to wife, shée being [Page 229] nowe great with childe, and therefore (as we may well coniecture) very vna­ble to trauaile so long a iourney. So then not onely to pay their money it sée­med good and reasonable vnto them, but also, for that only ende so endure vnrea­sonable great paines. And should we in any wise thincke it too much, sitting qui­etly at home in oure owne houses to pay our dueties? They, bicause of their sub­iection, were content to make this pay­ment to a foreine Prince, being vtterly vnto them a straunger: And shoulde we not render willingly, withall our harts, suche righte, as belongeth to oure Prin­ces, being borne at home in oure owne countrey? They yéelded this duetie to an heathen prince: and should we deny it to such a gouernor, as by al meanes surde­reth Christes gospell? What a péeuishe frowardnesse were that? But of Ioseph and the virgin Marie let this be said: Let vs see nowe what a patterne hathe bene prescribed vnto vs by oure Lord and sa­uioure his owne self. What did he, I say which taught vs to giue Caesar, y^t which is Caesars right? Would he (trowe yée?) [Page 230] that is chéefe mirror of constancie, & the only exāple of true obedience, eyther so muche swarue from their vertuous and godly steps, y^e had bene his bringers vp from his tender youth, or so farre step a­side frō his owne doctrine, that he would refuse in his own person to do that him­selfe, which before he had willed & char­ged other? Nothing lesse. For so far was Math. 17. he of frō that minde, that although (as he truely said) kings children of right shuld Christe being soone of an e­ternall king, but heyr of no vvorldly cohe­ritaunce and therfore f [...]ce, hauing no­thing to pay, would yet ra­ther vvoorke a myracle, than be any exāple of disorder. go frée: yet rather than he would giue oc­casion to the weaker sort to fall or stūble into any error, he wold charge Peter his disciple in this maner, saying vnto him: Go to the sea, and cast in an angle, & take the first fish that commeth vp, and vvhen thou hast opened his mouthe, thou shalt finde a peece of tvventie pence: that take, and giue it vnto them for me and thee.

Wherefore I can not but maruell so muche the more at the great impudencie of our Lordes accusers, who sticked not to set on a brasen face, & with a shame­lesse mouthe to make him author of con­tumacie, who onely is the vpholder of Princes thrones, saying: vve haue found [Page 231] this man peruerting the people, and for­bidding Luke. 23. to pay tribute to Caesar. Wher­in they blushed neuer a whit, to father y^e lothsome heresie vpon oure blessed saui­oure Iesus Christe, which Iosephus an auncient Hystoriographer ascribeth ra­ther Antiq lib. 18. cap. 2, to one Iudas Gualonites. But what lye canne be so abhominable, or what slaunder canne be so paste all shame, which despite, enuie, and diuell: she ma­lice can not quickly coyne of their owne accorde?

Euen so are we handled now adayes, that be the professors of the gospel of Ie­sus Christe. There is no phrenticke dreame of any Anabaptiste, Libertine, Swinckseldian, or any suche so vaine, sottishe, and voide of reason, which the proctors of the Popes peerelesse power can not finde in their hearts to lay to vs. But with howe little equitie, or synce­ritie in this case, as in all other they vse to deale wyth vs, Iosias Simlerus, Bul­lingerus, with suche other as themselues haue impugned their erroures, may a­gainste them be open witnesses. Wée therefore (of oure partes) following the [Page 232] steppes of oure Sauioure Christ, doe ve­ry lightly estéeme such vncharitable for­ged tales. Whereof the falshoode being once knowne, we are sure, with all god­ly men, wil much more discredite their pretended quarell, than by any meanes hinder Christes gospell.

The .xiij. Chapter.

THat which hath ben saide in the defense of Princes, maye proporcionablye in some poynts be alleaged for them that weld but y^e gouernmēt of their pri­uate houses. The seruaūt hath all the la­bor, (they say:) but y^e master hath as wel all the care. The seruaūt hath not all the libertie, but so much the more healthfull peraduenture. The seruaunt yéeldeth a duetie and due obedience to his maister: and why not: I pray you? the maister yéeldeth him his wages, meate, drinke, & raiment. The seruaūt is at the maisters check, & now & then must suffre his cor­rection: and good reason he shuld, if he de­serue [Page 233] it: but he hath farre lesse occasion to breake his sléepe, than his maister hath, whyles after his good dayes worke done faithfully, & painfully in his masters ser­uice, he laieth him downe quietly to take his ease, withoute care of any thing that should trouble his head.

Neither is that true that they ground vpon, when they tell vs the seruaunte hath all the toyle. For whether he bée Prince, or subiecte, Lorde or tenaunte, priuate man or one that weldeth office, gentleman or page, citizen or man of the countrey: finally, whatsoeuer his voca­tion or calling be that liueth here in the vale of this miserable mortall worlde, what is he that one way or other is not subiecte to toyle and labour? Was it not layde vpon our father Adam for his wic­ked transgression of Gods iniunctiō, that in the sweat of his browes he shoulde eate his bread? And with what face canst thou tel me, thou art of Adams lygnage, taking scorne of the punishment enioy­ned euer from the beginning to Adams children? Then if thou wilt liue, labour: if thou wilt thriue, take some paynes: [Page 234] refuse not the swéete nutkirnell, bicause of the bitternesse in the buske, or the hardnesse in the nutshale: contemne not the odoriferouse and pleasaunt rose, for the sharpnesse of the prickes that be a­bout it: shrynke not to gather the prim­rose in the lustie freshe flourishing fiel­des, for feare of the snake or adder, that lyeth sunning hir selfe vpon the gréene bancke. For he that neuer ventured, ne­uer wanne: without some hazarding of him selfe the riche marchaunte neuer came by his goods: without great busi­nesse & trauayle in this wretched world, no man coulde euer compasse his hearts desire.

That God in déede muste helpe vs forward and be he that must giue vs the successe, it is a true saying. But surely In Ctimeno. Euripides sayde true: God helpeth them forwarde that take paynes. And no lesse worthy of credite is that seate sentence of Plutarche: It is impossible for him in Paulus Emi­lius his life. that neuer slyngeth the darte, to lyghte iumpe vpon the marke. Therefore if the sleepie sluggarde will not plow the groūd in the winter for cause of the colde, he [Page 235] must go on begging in the sommer (saith Salomon) and yet (which would anger Prou. 20. him a little more) nothing shalbe giuen vnto him notwithstanding. What is he, that he would be priuiledged from that which is lotted to hym from hys very birth? Man is borne to swincke and la­bour (Iob telleth vs) none other-wyse Cap. 5. than the foule is hatched to flye.

What maketh he of him selfe in the name of God, that he disdaineth to sweat for his liuing? Doth he thinke him selfe better than the worthy Patriarkes of the olde Testament? or nobler than the mightie Monarkes, and great potentates of this world? Noe thought not scorne to he we timber for his arke his own selfe, to square it, to smothe it, to dresse it, and to spare no paynes to bring it to that fourme and fashion that God required. Father Abraham, béeing a maister of a very great meynie seruaunts, yet gaue not his men the charge to entertayne his guestes, but hym selfe brynging a calfe oute of hys stable, kylled the beaste, commaunding also not hys may­des, but hys wyfe, to make cakes for [Page 236] his straungers. Rebecca béeing now ripe for mariage, and therewithall a gentle­woman of a good house, did not thinke it muche to beare either the pitcher, or the tankarde, or some other kinde of vessell not far vnlike it, and to water the cam­mels that Abrahams seruaunt, whom she knew not, brought with him a great way of. The famous Iacob hir owne sonne made it not toughe to kéepe shéepe twentie yeres space, hauing a conflicte many times with wylde beastes, that would haue all to torne him with their téeth, in the day time burned with the heate of the Sunne, in the nighte season taking himselfe little rest. Neither were his wiues suche coy damoysels, but that they could looke to their owne shéepe, nor his sonnes so lordely broughte vp, but they could welinough play the herdmen, yea and take more paynes to than any of the seruauntes of their fathers houshold. What life Moses ledde a long time, and howe little skemishe or daungerous his wife made it for suche matters (to say nothing of other histories of the Byble) it is well knowen. And this of the Pa­riarkes.

If we speake of kinges and Empe­rours, Iustine, who liued. 509. yeres after Chryst, in his childhoode was a swyne­heard, and after a neatheard, next he ser­ued a poore carpenter, laste of all he be­tooke him selfe to warfare, where began all his preferment. Of Alexander the great, Plutarche giueth this testimonie, that nether wine bibbing, nor sleping, nor pastime for the recreating of himself, nor brydales, nor the beholding of straunge sightes, which are wonte to make meaner folks to forget themselues, could pul him away at any tyme from doing of Prince­ly actes. VVhere of the shorte time that he liued, bare witnesse, wherein he atchie­ued many noble enterprices worthy of immortall fame. Iason is commended in Xenophon to haue bene so payneful and politike a captayne, that when he at­tempted to ouerfetche his enimies, or to preuente them of their purposes, or to set vpon them with mayne force, for the moste parte he neuer fayled to bring it to passe. VVho also (as he sayth) nyghte and day was in a lyke readinesse for all [Page 238] things that he had to do, not asmuche as then idelly occupied, when he sate at hys meate. He was neuer wonte to take hys reste, before he was come to the ende of hys iourney, and had brought his matiers to good effecte. He caused hys souldiers to accustome them selues in like maner: whom also he made exceedingly muche of, whensoeuer they had done any nota­ble warlyke feate, beeing persuaded eue­ry one of them that shoulde deserue any wages at hys handes, that recreation and quietnesse shuld none otherwise be pur­chased, than with taking paynes. Ranul­phus in his Polychromcon sayth of Alu­redus sometime king of this lande, that to the intent he mighte neuer be idle, he deuided the day naturall, consisting of 24. houres, into thrée partes. VVhereof eyght houres he spente in reading, wry­tingLib. 6. cap. 1.and praying: eight moe in looking to his bodies health: the last eight houres about the affayres and businesse of hys realme. For the distinguishing wherof he caused a candle to be set vp in his chapel deuided into. 24. partes. Of Theodosius Lib. 1. cap. 1. sonne to Gratian the Emperour, Sozo­menus [Page 239] writeth in his tripartite hystorie, that he was wonte in the day time to be exercised in the deedes of armes, and to deale in suche matiers as pertayned to his subiectes, and almoste all the nighte long to goe to his booke. But to rehearse all their examples that haue consumed the course of their whole life in cōtinual exercises, it were surely a néedelesse la­bour. Séeing then it is not the subiect or seruaunt onely that taketh paynes: what cause haue they any of them both, vnder the pretence of laboure, to finde faulte wyth subiection?

The .xiiij. Chapter.

NAy sir, but all gouernours (wil they say) doo not fauour Gods truth, and some doo not further iustice, nor doo [Page 240] in all poyntes as they ought to demeane them selues in their gouernement.

Who doeth that? Surely not thou thy selfe, that layest it to Princes charges. But beware howe thou resi­stest them notwithstanding. They can not be worse than Herode and Pylate was: yet Chryst (as thou mayest reade in the Gospell) acknowledged their au­thoritie to bee from his father, so farre of from withstanding their lawfull po­wer, that he submitted himselfe to al the extremitie they could vse.

When soeuer God shall giue thée a­ny occasion to complayne of that, take héede it bée not the iuste plague of God, which he will lay vppon thy shoulders for thyne owne desertes. The Scrip­ture truely is playne inoughe in thys case, affirming in déede that sometimes God sendeth suche rulers as be not the beste or godliliest disposed, but prop [...]e [...] peccata populs, bicause the people haue Iob. 34. offended God. And thereof it commeth, that he speaketh suche terrible and threatning wordes by the mouthe of the Prophete Zacharie, saying, that the Cap. 11. [Page 241] shepeheardes of Iudah and Israell hée cut of in one moneth, and that his soule lothed them, and their soule abhorred him. Wherevppon holding on his pro­cesse, he pronounceth agaynst them a very heauy sentence: Then sayde I, I will not feede you: that that dyeth, let it dye: and that that perisheth, let it pe­rishe: and let the remnaunt eate euery one the fleshe of his neighboure. This commeth to passe, so often as we feare not God, and embrace not his Gospell, as we ought to do.

It is oure partes therefore that haue true Englishe hearts, to make carnest sute vnto God, for the Quéenes Maie­sties long prosperous reigne, and so reli­ligiously alwayes towards God, so loy­ally towardes oure Quéene to behaue oure selues, that we may still haue ver­tuous and godly rulers. But in case it so fall out, that Princes alwayes should not satisfie vs, I say, that their maners and demeanour séeme not alwayes an­swerable to oure desires: yet muste wée diligently take héede, that in any wyse we obserue two thinges: firste, that we [Page 242] preuent not Gods iudgement, ouerhasti­ly giuing our vngodlie verdite of them, whom we ought not without gret reue­rence once to name: and secōdly, that we be not lightly moued to shake the foun­dations of a wel setled state, tearing and renting out our owne bowels, & not only bringing our natiue countrey, which we ought to tender aboue all things in the worlde, but oure selues and al oures into desperate peril. For surely (talke we ne­uer so long at oure pleasure and fantasie what we list) it is hard for any body to be vtterly voyd of imperfectiōs. Iulius Cesar was rayled at for ambition, the greate Alexander was noted for his dronken­nesse, Pyrrhus was thought rashe in hys counsayle, Hanniball not to be sure of hys promise, Fabius to be too great a lin­gerer, before he would ioyne in battayle with his armie, Marcellus contrarywise to be gréedy of fighting. And many other great Potentates there were mo, which had somewhat in them to bée amended.

But seeing we enioy by their occasion no small safetie and quietnesse, and not one of vs all is able to do all thinges at [Page 243] all tymes as we shoulde: it were more reason we shoulde dispose oure selues (if néede were) to be bearers, than to bée headlong and rash disturbers. The king­dome of the Persians helde on (sayth Iso­crates) a long time, and not through any other vertue which was in them, but bi­cause they had their Prince in suche highe honour and estimation. Ibi enim Contra Faustū lib. 21 ca. 14. sunt regna felicia (as Austine noteth) vbi pleno omnium consensu regibus obeditur. For there be the happie realmes, where Princes and headrulers with all mens ful consent be obeied. Wheras certayne it is, that the contrary dothe commonly bréede so muche mischéefe, that it is too pitifull to heare of it. Therefore if it can not be made to sinke into our heads, that we should obey our Princes for consci­ence sake, or bicause they be appoynted ouer vs by the infinit wisedome of Gods Rom. 13. Prouidence: yet the great and manifold inconuenience that springeth out of the fountayne of sedition, shoulde of force moue vs to stand in awe. Thus hitherto we haue gone forward without any gret resisting, at least w^c out any great harme.

The .xv. Chapter.

BVt Epicure yet our hea­uy friende, sayth playnly, he will not take vppe so. And now methinketh he beginneth to fall sadly to his businesse, and to take vpon him like a clercke. For nowe he presseth vs very hardly, demaunding vs if God gouerne the worlde, howe is it that he suffereth euil? For (sayth he) ei­ther God would take euill away, and is not able: or else he is able, and yet not willing: or he is neither willing nor a­ble: or he is both willing and able. If he be willing (sayth he) and not able, it cōmeth of weaknesse, which very muche swarueth from Gods nature. Agayne, if he be able, and not willing, he séemeth enuiouse, and that agréeth with hym as little. If he be neither willing nor able, [Page 245] he is both enuious and weake too, and therefore consequently not a God. If he bée wylling and able also, whiche is the onely propertie of a God: then whence (I pray you) commeth euill? or why ta­keth he it not oute of the way? And this his argumente is sette oute by Lactan­tius in a booke that he wryteth de tra Cap. 13. Dei. Wherewith he telleth vs, that many of the Philosophers were so trou­bled, that mauger their beardes they were almoste dryuen to thys poynte, that they coulde defende Gods Proui­dence no longer. Whereof truely I doo not so greately moruayle, considering howe hardely oure dull eyesighte is a­ble to pierce into the Sunne beames, so long especially as it is not cléered with the bryghtnesse of Gods worde.

But what aunswereth Lactantius to it hym selfe? For I woulde gladly­er heare other mennes solutions in mattiers especially of suche weyghte, than myne owne. God (sayth he) is a­ble to doo what he wyll, and no weake­nesse or enuy is in God. He is able there­fore to take euill out of the way, but he [Page 246] will not. And yet wee muste not con­clude that he is therefore enuious: for therefore he taketh it not away, bycause (as I haue taughte) hee also gyueth vs wisedome with it, and there is more good and comforte in wysedome, than griefes in euilles. VVisedome also maketh vs to knowe God, and by that knowledge to obteine immortalitie, which is the gretest good we can haue. So then onlesse we first learne to know euill, neither shall we be able to come by the knowledge of that that is good. But this Epicure saw not, nor any other of the philosophers, that by the remouing of euilles, wisdome also should be remoued, and that no steppes of ver­tue can remayne afterwardes in man, the shewing foorthe whereof consisteth in bearing the bytternesse of euilles, and in ouercomming and keeping of them vn­der. Howe little cause therfore haue we to finde fault with God, if it be true that Lactantius sayth? And truely he hathe spoken nothing, which bothe in reason and conscience wée fynde not true. Oh howr muche therefore are wée behol­ding to almightie God, who so swéetely [Page 247] and comfortably disposeth all thinges, that euen that whiche were otherwyse most noysome, and could not but ill fa­uouredly breake out: yet by his mar­uelous working he turneth to good?

But my mind gretly giueth me to heare an other whyle father Origene: who entreating of thys very same mattier, so largely and amply setteth it oute, that wée coulde not wyshe or require any more. God (sayth he) vvroughte not malyce, but yet beeing able to lette it In Num. ca. 23 homil. 14. from going forwarde, after it is founde out of other, he dothe not so, but vseth bothe, it and them that haue it, for con­ueniente and necessarie causes. For by them in vvhome malyce is abyding, he hathe made them well knowen and tryed, who goe on the way towardes re­nowne, that commeth by the exercise of vertue. VVhiche malyce if it shoulde be destroyed, doubtlesse there shoulde bee nothyng lefte that shoulde sette it selfe agaynste vertue. And ver­tue not hauyng any contrarie to striue agaynste, coulde not so clearelye shyne foorth and become brighter, (as [Page 248] it were) and better scoured. Nowe ver­tue, if it be not proued and examined, is no vertue.

But if this be sayde onely by me and not confirmed by the testimonies of holy Scripture, it will seeme rather to bee a gay paynted flourishe, sette togither by the arte of mannes witte, than a truthe, and a thing that is oute of doubte. Let vs searche then, whether oute of the By­ble we may pieke any such lesson. Let vs come to the history of Ioseph. Take away the malice of his brethrē, take away their enuy, take away al the bloudy conference that they had one of thē with an other, so cruelly raging against their brother, vntil suche time as they had solde him: I say, these things taken away, see howe muche thou shalt ouerthrowe the whole maner and order of Gods Prouidence. For with the same labor thou shalt vndo al that e­uer Ioseph did in Egypt for al mens safe­garde and preseruation. Pharaos dreame had bene neuer expounded, through the enuy of his brethren: Ioseph being pulled (as it were) from hys fathers side, had not come into Egypte: no man had vnder­stode [Page 249] vvhat God had reueled to the king: no man had gathered vp in Egypt suche a great deale of corne together: no man by his vvise prouision had remedied the ex­treme neede, that men should haue bene driuen to, by the occasion of the dearthe: all Egypt had sterued for hunger, yea and the countreys had died vp rounde about: Moreouer, Israel himself should haue en­ded his dayes in like manner, and his sede begging their breade, if they had not en­tred into Egypt: neither had the children of Israell come thence againe vvith suche vvonderful vvorks of the Lord: no vvhere had ben those plages, that had ben poured vpon Egypt, nor those vvondrous vvorks vvhich God did by Moses and Aaron: nobody had gone ouer the red sea dry­shod: no man in this mortal life had bene acquainted vvith the foode of Manna: no freshe streames of vvater had gushed out of the rocke, that folovved them: the lavv had not bene geuen man from God: none of all that that is vvrytten in Exodus, in Leuiticus, in the boke of Numbres, & in Deuteronomy, had comen to the knovv­ledge of mākinde: certainly their fathers [Page 250] inheritance, & the land of promisse, none of the Israelites had entred. And (to come to the text of the history vvhich vve haue in hand) take avvay the malice of this de­uillishe king Balac, vvhich made him so desirous to haue the Israelites cursed: take avvay his subtilitie, vvherevvith he enti­ced Balaam to curse them, and thou shalt take avvay altogither the order of Gods dealing, and the fauour of his Prouidence tovvardes Israels children: no vvhere shall be those prophecies to be seene, foretold by the mouthe of Balaam bothe to the children of Israel, and to the Gentiles.

And hitherto vve haue brought proues oute of the olde Testament. Novv if you couette an other vvhile to haue this that vve saye confirmed by the testimonies of the nevve testament, if you sette aside the malice of Iudas, and leaue oute hys trea­son, you shall remoue avvaye vvith it al­together, bothe Christes crosse, and his passion: and if Chrystes crosse be gone, the principalities, and povvers, can not be spoyled, nor triumphed ouer vppon the vvoodde of the crosse. If Christ had not died, neyther hadde he risen againe, [Page 251] neither had there beene any the first be­gotten of the deade. If there hadde beene none the first begotten of the dead, ney­ther coulde vvee haue hadde any hope of oure resurrection. Of the deuill himselfe if vve putte novve the like case, to vvitte, that hee hadde beene restrayned by some necessitie from committing sinne, or that after sinne committed, his malicious vvil hadde beene taken from him: therevvith­all oute of doubte there hadde beene ta­ken from vs the strife that vvee haue a­gainste the vvilye traines of the deuill, and the crovvne of victorie coulde not haue beene looked for of his parte, that had lavvfully vvrastled and buckled vvith him. If vvee shoulde haue no ghostly en­nimies that vvoulde stande againste vs, there coulde not then (I say) be any bic­kering, nor revvardes should be layde vp for the ouercommers, nor the kingdome of Heauen shoulde bee prouyded for them, that haue the vpper hande, nor this lighte afflictyon of oures, vvhyche in comparison, lasteth for the space of the tournyng of a mannes hande, should cause vnto vs a farre greater vvaighte [Page 252] of glorye in the time to come, neither could any of vs for suffering of tribulati­ons in this vvorlde, hope for the infinite glory of the vvorld hereafter. Oute of all vvhich premisses vvee may novve inferre this conclusion, that God dothe not only vse good instruments, but bad also to the doing of a good vvorke For in this great house of the vvorlde, there be not onely vessels of golde and siluer, but of vvoode also, and of clay, & some of them seruing to honoure, other of them to dishonour, and yet neither of bothe sortes coulde be spared. Thus farre goeth Origene spea­king so muche of the vse of the euill that is in sinne, that we might wel holde our selues satisfied.

But of serpentes and beastes veni­mous, with such other pernicious things what say we? are we able to stand in the defense of them, saying that they also are expedient? The mad secte of the Ma­nichee [...] hadde alwayes against them a great quarrell, calling them as they did also mothes and fleshe flies, gentes tene­brarum the Bentiles of the darckenesse. But what trowe yée, is the answere that [Page 253] S. Austine maketh them? These heretikes Dc ciuitar. lib. 11. cap. 22. marke not (sayeth he) vvhat force they haue vsed in place, and considered as they be in their ovvn kinde, and in hovv good­ly order they are disposed, moreouer hovve muche they garnishe the vvorlde for their proportion, as it vvere a vveale publike common to them and vs, yea vvhat commoditie they bring to vs oure selues, if vve can vse them agreeably, and according to knovvledge: Insomuch that the venimes themselues, being therefore damageable, bicause they agree not vvith our nature, yet vvhe they are vsed in time and place, and in suche sorte and manner as they oughte to be, they become hole­some medicines. Nether do they obserue hovve on the contrarye side, euen these things, vvherevvith they are delited, as meate and drinke, and this light vvherof they haue the fruition, throughe the im­moderate vse of them oute of time are perceiued, and felt to doe harme. I leaus out that which Austine wryteth in the same place, wherein he procéedeth so far, that he sayeth, nothing that is natural is euill. If touching this matter there be a­ny [Page 254] scruple yet remaining (as it is not like) you may resorte to that long ninth chapiter of S. Austines thirde booke de li­bero arbitrio, where this Theme is hād­led very largely.

The .xvj. Chapter.

BVt that euil should be in y^e world, wer it for none other thing, but for our exercise, y^e to some per­aduenture would séeme tollerable inough. This (say they) toucheth the quicke: why be the godly defaced and disgraced? and why doth God suffer them to be thrust down of euery wily and ambicious hypocrite? We are well content, séeing you would algaces haue it so: let it stand hardly w^c Gods Prouidence, y^e men wickedly dis­posed and set on mischéeue, should leade [Page 255] héere in this world their desperate & vn­godly life: yet at least wise, why are they suffred so to prosper? why are they born, and boulstred vp (as it were) in theyr wickednesse?

Here Epicure (as Lactantius sayeth) tooke a great aduaūtage, and deriued (as De falsa sapi­entia, lib. 3. cap. 17. it were) out of this fountain, al his hony swéete sugred doctrine, that so pleasantly tickled the senses of the common sorte.

Yea not only it furthered Epicure w^c other of y^e shamelesse broode, but it euer­more much troubled and discouraged all such as were godlily affected, as it wel a­peareth. Iob. 21. Psa. 73. Ier. 12. Hab. 1. &c. in so muche that it made thē to stagger, as they themselues also confesse.

Wherewith then shall we stay oure selues, that the like doe not happen vnto vs? If we speake of the wicked, Asaphe solaceth himselfe thus, saying: that he entrod into Goddes sanctuarie, vvhere he Psal. 73. savv hovv God had set them on a slippe­ry place. The good Poete Claudianus be­ing almoste shaken out of ioynte (as he sayeth) wyth the like consideration of naughtie mens prosperous successe, yet [Page 254] [...] [Page 255] [...] [Page 256] confirmeth himselfe afterwardes in the like manner, séeing howe heauily God had taken vengeance vpon that godlesse and gracelesse man Ruffinus; saying that nowe he knewe well inoughe, that they vvere but hoysed vp alofte, to none other ende or purpose, but that their svvinge dovvne againe, mighte be the more gree­uous. They walk therfore in this world, as it were, throughe a goodly gréene pa­sture, or rather some pleasant Paradise, where there wanteth nothing that is de­loctable either for the sight or the sense: but assoone as euer they set out their foote to come forth, there is a foule monstrous donge on to receiue them, where laded with as many yrons as they can beare, they shall sit all in horrible darcknesse, hauing nobody that ca be suffred to haue accesse vnto them, but the vyting & stin­ging serpents, the lothsome & foule oug­ly todes, snakes, adders, w^c other moste venemous and lothely beasts. They are fatted and grased in the fertile fieldes: but therefore be they fatted and grased, that when they are butchorde and knoc­ked in the head, their fleshe might be the [Page 257] fitter for the shambles. I say, these soul­dioures of sathans band take their plea­sure in déede whiles they here be, they are clad in purple, and fare deliciously at all times, they ryote, ruffle, and kéepe reuill routs. But they shall come downe againe with a mischéeue: their seate (as­sure your selfe) was neuer so highe sette vp, but héereafter it shal be troden vnder feete ten times lower: They were neuer in suche iolitie here on earthe, but they shall be broken hereafter with double and triple, and without all comparison with more doluor and sorow, than their ioy was euer able to counteruaile.

Nowe if we speake of y^e godly, whose life is hidden with Christe in God (as Paule wryteth to the Colossians) they Cap. 3 in déede are pinched in the meane time, they languish and faint, and perchaunce are ready for very wearinesse to fall vn­der their vnweldie burden. But if they fall, they shall take no harme: and why? Quia dominus supponit manum suam: for the Lorde putteth his hande vnder them to holde them vp. They haue in déede their aduersitie, but they haue it [Page 258] in this worlde, that they mighte learne the more effectually the contempt of the worlde: without the which they coulde neuer be Goddes children. Therefore so God dealeth with them, as the nou­rice that woulde waine hir youngling, whose manner is to lay mustarde vp­on her pappe, that the infante tasting it afterwardes, mighte refuse to meddle with it any more. Yea he vseth vs much like a mother that frayeth hir chylde with Hodge Goblin, to the intente he mighte runne into hir lappe. For God being an earnest louer, (as Chrysostomus In Psal. 114 wryteth) or rather more earnest than a­ny louer, suffereth vs to be broughte to suche an extremitie, that vve shoulde be forced to continuall prayer, and to daily inuocation and calling on him, all other things sette aparte, only thincking vppon God.

If God suffered vs alwayes to haue the worlde at wil, then might it be sayde of vs, as it was obiected concerning Iob: Doeth he feare God for noughte? Haste Iob. 1. thou not made an hedge aboute him, and aboute his house, and aboute all that he [Page 259] hathe on euery side? Thou haste blessed the vvorke of his hands, and his substance is encreased in the lande: Euen as if he should say, Iob his feare, and loue that he had to Godward were corrupted, and no true feare or loue, but all vtterly for his present gaine. But nowe this can not be saide of Goddes electe, who in suffe­ring, and pacience, are made like to the image of the sonne of God. Wherby this Rom. 8. maliciously disposed world may sée eui­dently, wherefore they be made Christi­ans: not surely for any worldly commo­ditie, which in comparison they vtterly contemne, but (as S Austine wryteth ad Honoratum) for the fruition of life y^e is Epist. 12 [...] euerlasting, bicause we beholde, as in a mirror, how that went before in his ex­ample, after whose name we are cal­led Chrystians.

And certainely this is one of the chée­fest The afflictioe of the iust, be an argument of the resurre­ction of oure bodyes. arguments that we can haue for the resurrection of oure bodies. For if God loue iustice (as he is moste iuste) no doubte he will espie a time both to be re­uenged of the wicked, that haue lyued [Page 260] inordinately contrary to his holy will, and to shewe mercy and fauor towardes his electe, that haue so srriuen for the te­stimony of his name. Which séeing it happeneth not in this life, wherein (as we haue declared) the wicked prosper, the godly are open to all iniuries that may be laid vpon them: therfore it must néedes followe of congruence, that the time is appoynted for it in the world to come. Whereunto S. Peter séemeth to haue a respecte, whiles he exhorteth the congregation in this manner: Humble 1. Peter. 5 your selues vnder the mightie hande of God, that he may exalte you in time con­uenient. And S. Paule in many places Rom. 8. calling vs to the consideration of the same, telleth vs that as yet we but looke for the deliuerance of oure bodies, being nowe saued only by hope, y^e nowe we be deade to the worlde, and vntill Christe which is oure life shall appeare at the Coloss. 3. last day, we shal not appere in glory. To the which purpose also maketh the Pa­rable of the riche glutton, and the poore Lazarus in the gospel, to leaue out other Luke. 16 proofes a great meiny.

Séeing then the time of our redemp­tion is in an other life, that there is then an other life, it is a cleare case. Where­of, onlesse there be a resurrection, that oure soules and bodyes may againe be coupled: howe can oure soules and bo­dies be partakers? And if oure soules and bodyes be not partakers of life: howe can we receiue in oure bodies, ey­ther the rewarde of righteousnesse or i­niquitie? But if God after the qualitie of oure woorckes neyther in this lyfe, nor in the lyfe to come doe consider vs, where then is becomen his iustice? Let this hope then be layed vp in oure bo­some, vntill suche time as we méete our brydegroome, persuading oure selues moste assuredly, that God can no more be vniuste, than he can ceasse any longer to be God. In the meane time we shall goe forwarde in déede in oure vocation, sowing oure séedes with teares: but we Psal. 125. shall come backe afterwardes with our hands ful, not without great triumphing and reioycing.

For (as it is notably wrytten to the Hebrewes) no chastising for the present Cap. 12. [Page 262] seemeth to be ioyous, but greeuous: but aftervvarde it bringeth the quiet frute of righteousnesse vnto thē, vvhich are there­by exercised.

But if God would graunt vnto Epi­cure, that whiche he moste desireth, that all chastisement remoued from the chil­dren of his enheritance, they might passe out their time here in y^e world, with as muche ease and prosperitie as coulde be wished: what greate goodnesse mighte come of it to Goddes chosen, and deare­ly beloued people? Are they not of fleshe and bloude? Haue they not their affecti­ons and imperfections to be cutte shor­ter, and strayter to be pulled in? Yes ve­rily haue they euen as well as other. Who if they were suffered to raunge lose at their owne will, coulde not choose but grow to an excéeding securitie of cō ­uersation. But God preuenting this so great enormitie, plucketh them eftsones by the eares (as it were) when they are redy to fall into a deadly sléepe, and as they sit beauily nodding by themselues, openeth their slumbring and sléepy eyes with some sodainely raised blast of some [Page 263] terrible tempest that falleth vpon them. For euery braunche (sayth our sauioure Christe) that beareth not frute in me, Iohn. 15. my father taketh avvay: and euery one that beareth frute, he purgeth it, that it may bring forth more frute. What is he then, that is so perfitte vpon the earthe, that hathe not néede of the exercise of tri­bulation, if not to call him from wicked­nesse, yet to stirre him to goodnesse? if not to stirre forwarde, yet to kéepe him from slyding backward? if not to keepe him frō slyding, yet to establish him in standing? if not in vertue to establishe him, yet in his vertues to encrease him? if not to en­crease him, yet to make his valiantnesse better knowne? Thou art a stout cham­pion (sayth Seneca) but how shal I know De diuina Prouidentia. cap. 4. it, if thou haue no oportunitie to trie thy manhoode? Howe shall I knowe what courage thou haste againste pouertie, if thou still wallowe in wealth? How can I know how constantly thou canst wra­stle with reproche and slander, & the ha­tred y^e is borne against thée of the cōmon sort, if thou waxe old amongst them y^e be alwayes clapping thée on the backe?

Let Epicure goe now, & prate of good mennes aduersitie till his heart ake: yet surely we wil be so far of from his Ieud­nesse, that rather than in any poynte we will yéelde to him, we will say with the wise Demetrius, whome Seneca so much Cap. 3. eius­dem libri. commendeth, that vve thincke nothing more vnfortunate, than him that hath ben alvvayes happie. For what shuld I stand héere any longer to heape vp more mat­ter, than I haue néede, eyther oute of Chrysostomus, who in his first homilie to the people of Antiochia, numbreth at the least ten causes of the affliction that happeneth to the godly? Or oute of the graue father S. Austine, who in a num­bre of places doth the same? or out of O­rigene, or any of the rest?

The first Chapter.

GOD alwayes be thanked for his gra­cious Prouidēce, that he hath so well con­ducted vs, whyles we sayled so dangerously amongest the rockes, that he hath so assisted vs, and borne vs out, whiles we endured such a continual and cruell conflicte. For nowe the swel­ling seas, that eare while were thoughte likely to ouerwhelme vs, are well quie­ted and calmed againe, the sturdy rockes be remoued, and our passage, that was so combersome, by reason of oure resisting foes, lyeth playne and open for vs on all sides. With good cause therefore mighte [Page 269] I vse the wordes of the 93 Psalme: The floudes haue risen, O Lorde, the floudes haue lifte vp their voyce, the flouds haue lifte vp their waues. The waues of the sea are mightie, and rage horribly: but yet the Lorde that dwelleth on hyghe is mightier.

Where nowe are they become that tolde vs, we haue taken away frée wyll? For we haue answered them, that mans chiefe fréedome is to be ruled and orde­red by the will of God. Whose Proui­dence taketh not away our frée wils, but directeth them: nor withstandeth them, but conducteth them: nor forceth them by any violence, but vseth them rather as to his diuine Maiestie it séemeth best. Or where nowe will they shewe their face, that affirme we make God the pro­per worker and causer of our sinne? for contrarywise we haue playnely proued by the assertions of the schole writers them selues, that God poureth no malice into mens hearts, but bewrayeth it in making it to come to lighte, nor causeth vs to sinne and do euill, wherevnto we are prone inoughe of our owne accorde, [Page 270] but so ordereth our doinges, whyles we sinne, that we serue as hys instru­mentes, to that ende and purpese which he hath ordeyned. Or who be they that dare say, and stand to it, that we disanull prayer & aduise-taking, or frustrate any wholesome prouided remedies? For we say rather, they be the ordinarie mea­nes, whereby God executeth his iudge­mentes. Who not onely hathe determi­ned what he will do, but the very ma­ner also he hath foreappoynted, where­by he will bring vs to hys purposed ende. Or who complayneth any more of the distinction of the poore and the riche? or findeth faulte, that all menne be not equalles? For we haue shewed that no state is so incommodious, which Gods goodnesse hath not relieued many sundry wayes, that no degrée or voca­tion is so wealthy or well at ease, that hath cause to be puffed vp w^c any vayne conceate. Or finally, who blameth the euill that turneth to good? or mislyketh prosperitie, the pittefall of the wicked? or affliction and anguishe, the fyle and touchestone of the godly? Yet these were [Page 271] the weapons whiche oure aduersaries chiefly trusted, and the engines of their artillarie, wherewith we were moste assayled. Then maugre the beardes of all Epicures, Gods prouidence remay­neth a sure castle and bulwarke of de­fense, shot at in déede very terribly, but nowhere hit, and very cruelly threatned, but without taking harme.

The .ij. Chapter.

SEing then we haue pro­ued Gods Prouidence by diuerse & sundry reasons, and at large haue answe­red their cauillations, that repine and murmure at the same: it followeth that we now per­fourme in due order that parcell of our promise which is behinde. And truely thus farre haue we prosecuted oure dis­course, as god, which willed me to go for­warde, hath chiefly put it into my minde: Neuerthelesse what Gods Prouidēce is, [Page 272] wherof I haue holden so long a processe, oportunitie yet serued vs not to define. The doing whereof, with other thinges néedefull to bee discussed, béeing reserued of necessitie for this place, it might nowe be required of vs, as of duetie, that wée should attempt at lestwise to go through with it.

What is then this Prouidence which we take in hande? Some odiously bur­den vs with the name of destinie, other séeme to knowe little difference betwixt Prouidence and the doctrine of Prede­stination. Whose errour by a short con­ference might be quickly knowen.

For first, what make they of destinie, wherwith so bitterly we are charged? Certaynely (as it lyketh Chrysippus, one of the chiefest of the Philosophers amongest the Stoikes) It is an euerla­sting Aul. Gellius de noct. Atticis. Lib. 6. cap. 2. and vnauoydable course of the world, and a chayne that is faste wrapped and tangled in it selfe by euerduring or­ders of causes, the one following directly by the force of the other, whereof it is lynked so inuiolably, that by no meanes it can be pulled in sunder. Wherewith [Page 273] Homer that auncient Greke Poet, ma­keth Iupiter so strongly to be withholoē, that he cōplaineth miserably, crying out, that when he would, he is not able to go against it. So then as they fondly set out the matier, not creatures must bowe at Gods becke, but god rather must be sub­iecte to his creatures, than the whiche there can be nothing imagined more out of course. Therfore the Prophet Iere­mie speaking of it, vtterly dasheth and Chrysippus confuted. disgraceth both Chrysippus, & his defini­tiō, saying in the person of God himselfe, that we should not learne the maner and way of the heathen, nor be afrayde of the Cap. 10. signes of heauen, though the heathen be afrayde of suche. And Gregorie mentio­ning the same mattier in his Homilie made vpon the Epiphanie: Be it farre (sayth he) from the heartes of the fayth­full to auouch that destinie is any thing: no doubt meaning Destinie in that sense here before determined by Chrysippus. For else know I not y^e contrary, but that Austine might be wel inough alowed in y^e which he writeth of it in his fifte booke ae Ciuitate, saying, y^e he alloweth destinie Cap. 8. [Page 274] so farfoorth, as we submit the very orde­ring and knitting togither of these causes to the will and prouidence of God, whom rightly & truely we beleue both to know of al things long before they are done, & to leaue nothing that shall be done, not disposed and ordered as it shal fal. Accor­ding to this vnderstanding Boetius ope­ning De con so. phil. Lib. 4. Pros. 6. to vs what is Destinie, defineth it thus: Destinie is a disposing and ordering of those things, which of their owne na­ture might be altred, wherby Gods proui­dēce setteth al things togither in such sort as they shal come to passe in their course.

As then by this definition we sée De­stinie dishonoreth not Goddes power, whervnto it yeldeth and giueth place: so also we maye perceiue, that it differeth from Prouidence not a little. Whiche Gods Proui­dence defined. certaynely is nothing else but an order thoughte vppon from euerlasting, and moste stedfastly decréed in Gods coun­sayle, without any alteration to be loo­ked for, whereby all thinges in heauen, and vnder heauen be continually gouer­ned and prouided for, according to the state of their owne nature. [Page 275] Therfore Gods prouidence comprehen­deth al things togither (as it were) with Gods Proui­dence and de­stinie cōpared. one view, be they neuer so infinit, be they neuer so diuersly dispersed: but destinie disposeth euery seueral thing, and in mo­uings, in places, in formes and fashions, in times and seasons dothe distinguishe them, and diuide them the one from the other. Gods Prouidence is eternal, De­stinie is temporall. Gods Prouidence ruleth, Destinie is ruled. Gods Proui­dence is the cause of all things that come to passe in the world, Destinie in com­parison is but an effecte. Gods Proui­dence worketh as of it selfe, Destinie worketh as it is sette on by God. All thing that is vnder Destinie, is also vn­der Gods Prouidence: all thing that is vnder Gods Prouidence, is not likewise ordered by Destinie. For God, who dea­leth fréely in the affayres of the worlde, as compelled to nothing that he dothe, not onely vseth Destinie in thys admi­nistration, but the ministerie also of o­ther superior powers, as soone after (God willing) it shal be more at large vttered and set out.

Howebeit considering well the abuse of this odious terme Destinie, with the same Austine I say agayne: VVe af­firme De ciuit. lib 5. Cap. 9. not that [...]uery thing commeth to pasle by destinie nay we affirme that no­thing cōmeth to passe by destinie, bicause the name of destiny in those thing [...] wher­in it is vsed to be considered, that is in the constellation of the starres, at the concep­tion or natiuitie of any creature borne into the world, forasmuch as it is vaynely vpholden, we shew that it is vtterly to no purpose. But truely an order of causes, where Gods will may do most, we neither denie, nor yet cal by the name of destiny: onlesse perchaunce we vnderstoode this worde FATV [...], that is Destinie, as it is deriued à FANDO, whiche signifieth speking: for we can not say to the cōtrary but that lt is written in holy Scrypture, God spake once. For wheras it is said, god spake once, it is as much to say, as vnmo­ueably: [...]s who sayth, he spake not myn­ding to alter his determination, in suche sorte as he knewe without varying howe all things would come to passe, and what also he would do him selfe By this meane [Page 247] then we may giue Destinie his name of that which god before hath spokē, sauing that thys worde nowe a dayes is applyed to an other mattier, wherevnto vvee vvould not vvishe mennes heartes to be so inclined.

Betwixte Prouidence and Destinie, what oddes there be, by this that wee haue touched already, I trusie, suffici­ently it may appeare. So that hereafter I doubt not but the aduersarie shal haue the lesse cause to bring this doctrine into common hatred, by any such ignoraunt suspition. They nowe that imagine, that this generall gouernement, whiche we speake of, is all one with Predesti­nation, erre in déede in so thinking, but of a certayne simplicitie, which is voyde of malice. Therefore to minishe thys their wrong conceate, we shall not much néede to go further, but to tel them what Lib. 1. ad Mo­nymum. Predestination is. Surely not as Ful­gentius too generally defineth it, saying, that it is an euerlasting prouision and preparation for the bringing of Gods workes, which hereafter shal happen, to effecte: (although the same author doth [Page 278] limitte with other circumstances his de­finition:) but rather (as S. Austine spea­keth) a preparing of some men to grace, de Prede. sāct. Cap. 10. and a decree made for their saluation: or (more playnly to speake of it) it is Gods moste wise determination, by the which he hath moste constantly decréed before What predesti­nation is. the worlde was founded, to call them whom he loued in Chryst, to be adopted into the number of his sonnes, to be iu­stified from their sinnes by fayth, and at the last to the blisse of heauē by the way of good workes, to the intente they may be fashioned after the image of Gods sonne, and that in them may be made manifest the glory & mercy of the crea­tor. In this then (as it appeareth) Gods Wherin Gods prouidence & Predestination agree, & vvher­in they differ, Prouidence and Predestination do both agrée, that bothe of them procéede out of Gods counsell, and depend of Gods will, and both of thē respect the time to come. But in this they differ, that Prouidence is extended to all creatures in generall. Predestination (as we now speake of it) pertayneth onely to Gods and suche as be hys chosen vesselles. Agayne by the Prouidence of God thynges be [Page 279] guyded to endes agreable to their na­ture. Predestination leadeth to those thinges, which farre passe the reache of nature, as namely oure newebirth and adoption in Chryste, the inheritaunce of Goddes kingdome, sanctification, with suche other like guyftes of the holy Ghost.

The .iij. Chapter.

HAuing shewed how desti­nie and Predestination differ from the Prouidēce of God, let vs come nowe to a more exacte handling of the essence & nature of the same. Pro­uidence (said we) is an order thought vpō from euerlasting. If it be an order, then things must not be brought to passe con­fusedly, as some dreme, but y^e very maner of doing, yea y^e time & place must be obserued, y^e meanes & instrumēts (as it were) [Page 280] whereby God worketh, muste be consi­dered, the strength and efficacie whereof dependeth altogither of Gods Proui­dence. They therefore reason fondely, who hearing vs talke of the ende which God bringeth vs to by the operation and worke of his Prouidence, as health and preferment in other thinges lyke, or contrary to the aforenamed, woulde therefore by and by conclude, that God vseth not an ordinarie way to bring it to passe.

Truthe it is in déede, that sometimes God neglecteth all outwarde helpes, and to shew his power, setteth him selfe directly agaynst all course of nature, or common reason, as when he conducted the Israelites through the r [...]d sea, sa­ued the thrée children in the fornace, and Daniell amongest the Lions, or when­soeuer he doth any thing that is prodigi­ous. But neither is it our parte to tempt God, when he enspireth any wholsome counsayle into oure mindes: and we in our definition haue regarded that chiefly which is vsuall.

The .iiij. Chapter.

WHen we had sayd, Gods Prouidence was an or­der, we added, thoughte vppon from euerlasting. It is not therefore any rashe, or hot brained de­uise, that we should haue any occasion to mistrust it, but a thing fully determined vpon, not without great deliberation by him that is fountaine of all wisedome. And that which thus farre hathe bene spoken, may be grounded vpon certaine woords left written in the. 14. chapiter of the booke of Wisdome. But thy Proui­dence, of father, gouerneth al things from the beginning: for thou hast made a vvay in the sea, & a sure path amōg the vvaues, declaring thereby, that thou haste povver to helpe in all things, yea thoughe a man shuld venter himselfe vpon the sea vvith­out a ship. But to the intent the vvorckes of thy vvisdome shoulde not be vaine, therfore doe men commit their liues to a [Page 282] a small peece of vvoode, and passing ouer the sea in a shippe, are saued.

Yet going forwarde, and moste sted­fastly decreed vppon (say we) in Goddes Cap. 23. counsell vvithoute any alteration to be looked for. This is it whiche is vtte­red somewhat more at large in the boke of Numbers by the mouthe of the Pro­phet Balaam, God is not as man that he shoulde lie, neither as the sonne of man, that he should repent: Hathe he saide it, and shall he not doe it? and hath he spo­ken, and shall he not accomplishe it? The same also is confirmed by the Prophets Esay, speaking in Gods owne person: I say the vvorde, and my counsell standeth, Cap. 46. and I doe all things, as I vvill me selfe. And king Salomon in his Prouerbes, Many (sayth he) be the thoughts of mans heart: but the Lordes determination hol­deth on still. Many other like places wer easie to be founde, if néede were.

But very reason mighte suffise for a confirmation. For séeing Prouidence is the wil of God, by the which (as Damas­cene wryteth) all things in the world be gouerned in conuenient order: and Gods [Page 283] will is essentiall to his nature: surely if Goddes wil and purpose should be chan­ged, God himselfe (which were impossi­ble) should be chaunged likewyse. The seconde causes in déede being diuers, no maruell though they hinder themselues nowe and then: but Goddes wil can not be letted by any manner of constrainte.

Here peraduenture wil you say: God once liked well inoughe of the Iewishe Ansvver. ceremonies: yet afterwardes it pleased him to disanull them. Howe can you say then, that Gods Prouidence is not mu­table?

I answere y^e God in déede is alwayes Obiection. of one minde, but neuerthelesse that he alwayes forsawe by his wisedome, that all things were not agréeable for all times & seasons. S. Austine in his Epistle ad Marcellinum sayth, that the husband­man at one time dungeth his ground, at an other time soweth it, and at an other reapeth it: but yet this maketh not y^e hus­bandmans art to be vncertain. And sor a further example he bringeth in one Vin­ditianus a Physition, who with a cer­taine medicine healed a sickemanne: [Page 250] Who a fewe yeares after, hauing falne into the same disease againe, without as­king counsell of the Physition, vsed the same Physicke that he did before. But perceiuing anone after, that it wrought with him nothing as he looked it should, but rather that he waxed woorse: to the Physition he retourneth in posthast, and by and by he openeth to him all the mat­ter, beginning to make a great cōplaint, as thoughe he had not bene well vsed of him in his Physicke. Herevpon Vindi­cianus, when he had quietly hearoe him oute his tale, very soberly making him answer, as not muche amoued with his talke: No maruel syr (quoth he) for I did not minister it. At these woordes, when other that were present, made a wonde­ring, thinking it was his common vsage to minister hys Physicke with enchant­ments: No surely (quoth he againe) it is no suche matter: he is of an other maner of age, and other kinde of humors be in his body nowe, then when I firste mini­stred to him any medicine. And that is in déede y^e true cause, that it wil not worke with him, as it did before. So then in [Page 285] processe of time we sée that as natures alter: so must the maner of curing paci­ents be varyed and altered in like sorte. But shall we therefore say, that the acte of Physicke is not sure?

No more (assure your selfe) is God to be thoughte wauering, bicause in times past he liked wel with the Iewishe cere­monies, which nowe he hathe abrogated and put away. For the times, and causes why things be done, muste be alwayes discretely and wisely weighed: which if they differ, & vary from that they were, then were it not vnconstancie, but great wisedom to frame our affections in like manner.

Why the Iewishe ceremonies were Why the cere­monies of the [...]vves vvere ordained. ordeyned, it can not be vnknowne to a­ny body of meane learning. Forsoothe to this ende, that the people being rude and very apte to fal away to idolatrie, might haue some suche order prescribed vnto them, as might bothe keepe them vnder for a time from running licentiously to their own idle inuentions, and also nou­rishe them in the faithe of Christes com­ming, represented to them in their sacri­fices [Page 286] so many wayes. Vntill suche time therfore as Christe came, the very body of all those shadowes that went before, and especially vntill such time, as he had made vpon the crosse a cōsummatum est: with his owne onely oblation, making perfite for euer them that are sanctified: stoode all the rites of the Iewes in full force, as it were handwrytings of oure sinnes not taken away. Which after­warde being cancelled by the deathe of Christ, the true Paschal Lambe, whose bloude remoued from vs the wrathe of God, and tooke away the sinnes of the worlde: howe coulde they continue any longer, withoute manifest preiudice and derogation to our Lord and sauioure Ie­sus Christe? God then is not a whit the more vnconstante for any thing that is obiected yet.

Whose Prouidence to proue varia­ble and vncertain, is there yet any more left behinde? Yes marie (will they say) there be sundry places in the scripture to that effecte, as namely touching y^e Ni­niuites, and the good king Ezechias.

But surely to him that will examine [Page 287] circumstances, it shall wel appeare, that God when he decréeth any thing to be done, dothe ioyntly also at the same time appoynt bothe the very instant at what time and hour it should be, and also how long it should continue & hold on. Ther­fore whereas God commaunded Ionas to preache destruction to the Niniuites for their offenses, & afterwardes to pro­claime their pardone, being conuerted from their euill wayes: what else would he meane by that, but that at the firste their sinnes were so great, that they de­serued a downefall, and an ouerthrowe? And that afterwards their amendement was so acceptable and welcome to him, that he thoughte them woorthy of a par­don? So that y^e Niniuites being changed, Gods will was altered neuerthemore, who wel forsaw in thē both their naugh­ty life and their conuersion. Wherunto to bring them by repentāce, he ordained Ionas his preaching to be a meane, that occasion might not be giuen him to sub­uert thē. The same may be saide of king Ezechias, to whom being sore sick, God bad that he shoulde haue warning of his [Page 288] deathe. And yet when he had prayed to him, after he prolonged his life for ma­ny yeares. Did not God signifie by this, that the disease, with the which the king was touched, coulde not be remedied by mannes helpe, but yet might be reléeued by God, who commonly in such a despe­rate case is woonte moste effectually to shewe his power? And came not this to passe by Gods owne will, who disposeth things in their order, and giueth them that successe that it pleaseth him?

For what néede I to say as some doe, that God, when he threatneth eyther deathe or any suche punishment due for sinne, hathe a condicion, which he vnder­standeth, that is to say, their amende­ment and reformation whom he so fray­eth? For sure we are of this, whatsoeuer is done by the preacher, as Goddes out­ward instrument, wherby he woorketh, whether it be by threatning or fair pro­misses in the behalfe of God, whiles he procedeth according to Goddes reueled will in holy scripture: yet God hath his secrete iudgementes, and a iust manner of dealing, which mannes measured ca­pacitie [Page 283] can not reache.

Nay (say they againe) you muste not escape vs so. For the woords of scripture be a great deale more plaine, ascribing vnto God repentaunce of his former déedes, which without chaunge of hys minde coulde not be.

In déede that such a manner of speach is in scripture I deny not (for we reade that God repented him of the creation of man, of making Saule king, & of diuers other suche like things) but howe will they proue therfore, that God in his pro­uidence is mutable? For as repentance séemeth to be attributed to God, so an­ger, zele, and indignation, with other hu­maine affections be likewise giuen to him in the Bible. Is God therefore sub­iecte to any passions? Can he be inflamed with any choler, or any heat, procéeding of our grosse humors? Cā he repent him­selfe of any thing, from whome nothing cā be hid, either past, present, or to come? Nay, let that be holden for a certaintie, whiche Samuel spake afterwardes to king Saule: The strength of Israel vvill 1. Reg. 15. not lie, nor repent. For he is not a man, [Page 290] that he should repent.

But how then shall we reconcile the words of the scripture: Out of doubt god speaking to vs men, beareth very muche with our childishe weaknesse, and to the entent we might the better vnderstande him, it pleaseth him of his goodnesse to lispe and stammer with vs as it were. Because then, when men chaunge their mindes, they correcte that which was a­misse, and they that amende their doing, are sory for it: therfore by this woord Re­pentance, is noted to vs the chāge which God maketh in his woorckes. And sure­ly of suche manner of speaches a very handesome saying it is that S. Austine Cap. 20. hathe in his firste booke contra aduersa­rium legis, & prophetarum, Gods repen­tance (sayth he) is not after any thing mi­staken, Gods vvrath hath not the heate of a stiffe stomacke, Gods mercy hathe not the vvretched heart of him that is moued invvardly vvith compassion, vvhence the vvorde M. [...] SERICORDIA is deriued, and Gods zele is vvithout the disdaine of the minde. But Gods repentance is saide to be a chaunge, vvhich men loke not for [Page 291] of those things vvhiche be vnder his go­uernment, Gods vvrathe is the execution of his vengeance against sinne: his mercy is his goodnesse, vvhen he helpeth vs: and Gods zele is his prouident care, vvhiche maketh him not to suffer his people, be­ing in subiection to him, scot free to loue that vvhich he forbiddeth. In the meane neyther Goddes will, nor his coun­sell is turned otherwise than it was be­fore, nor y^e which is altered by God, ma­keth God to be altered. Whose vnuari­abilitie stādeth in this, that whatsoeuer God hath decréed to bring to effecte, the same shall come to passe vnfallibly and vnuariably, bothe in what time, and in what order, and after what sorte, and with so long continuaunce as God him­selfe hathe decréed.

BVt now whiles we haue shewed our selues very carefull for the auoyding [Page 290] [...] [Page 291] [...] [Page 286] of one perillous gulfe, it standeth vs vp­on to take héede, least we be not mischée­ued vpon the soden some otherway. We haue proued that Gods prouidence is no fickle or wauering thing, but a sure stay wherevpon we may safely take holde. A good poynte of doctrine (I trust) as to God honorable, and to vs mortall crea­tures no smal comfort. But by and by in the necke of it commeth a foule stur. If we make Gods decrée so certaine in the gouernment of all things in the worlde: where then is chaunce and fortune? and what is becomen of happe? All which, if they be at once set aside: then howe, and which way shal we loase our selues frō that fatall chaine of necessitie, which be­fore we so much abhorred?

Touching chaunce & fortune, I could giue that counsell y^e Basile doth, wryting vpō the. 32. Psalme. Bevvare thou say not this came to pasle by chaunce, & this fell out by course of nature. For there is no­thing not ordained by God, nothing not determined of before, nothing chaunceth vvithout cause, nothing hapneth at a ven­ture. Say not any hap vvas euill, nor call a­ny [Page 287] houre vnluckie. For these be the say­ings of vnlearned men and such as be ig­norāt in the schole of Christ. We know moreouer with Lactantius, that Fortune Lib. 3. de fals [...] sap. cap. 29. is nothing. And I cānot but with Austin finde great fault with them, who when they should say, THVS GOD VVOVLD 1. Retra. cap. 1. HAVE IT, choose rather to saye, THIS VVAS MY FORTVNE.

Neuerthelesse if you demaund of me, whether I condemne by all meanes the meaning of these wordes, I wil not say that I do, at least wise being rightly vn­derstand. For I agrée wel to this defini­tion of Austin, who sayth, Chaunce is no­thing else but that vvhich hath an vnkno­vven Ibidem. reason, and a cause vvhich is priuie and hidden from vs. And I thinke that Boë [...]ius wente nothing out of the waye, that sayde Happe vvas an vnvvare bety­ding of causes comming togither in such thinges as vvere done for another ende. Yea if Fortune be nothing else but that vvhich doth many things vnloked for, bi­cause vve see not the causes, that be hid­den frō vs, as Lactantius defineth it out of Tullie: If in the stead of Fortune God [Page 294] had rather ben placed, I say (y^e prophane Lib. 3. de falsa sap. cap. 29. name only excepted) I could find no falt. Therfore in respecte of God, who behol­deth & worketh all things, I say nothing is casuall, in consideration of our selues, to whome many things happen not for­séene, I say, there be casualties a greate numbre.

That which I héere speake, perchāce He shevveth by examples, hovve that vvhich semeth chaunce to mā before God is not so. to the reader may séeme darke: but be­ing exemplified, I doubte not, it will be after wards plaine inough: If then some Lord send his seruaunt to the shambles, and commaunde him to be there at sixe of the clocke, and afterwards hauing his baylie aside, that knoweth not of it, bid him doe the same: without doubte they will méete bothe togither, I say both the baily & the seruant, which to both of thē wil come to passe by chaūce, bicause they were not made priuie to their Lords cō ­maundement. But their Lorde which knoweth how it is, wil iudge nothing in this case to haue comē by chaūce. Which same also may be made manifest by this example. Presuppose I knew of a certen treasure, which shuld be hidden in a plot [Page 295] of grounde, and bad some body dig in the same place. Now he y^e digged there, whē he shuld finde such iewels vnloked for, & such [...] a pretious treasure, would forth w^c say; he had a great fortune: but I which wist how the [...]atten stoode, should haue nothing at all which I mighte iustly at­tributerto any happe.

To apply mine examples, euen so fa­reth it w^c God. Who knowing before y^e méeting & coniunction of al causes, which concur in any thing y^• is done, can haue no experience of any fortune. Therefore What necessity vve admitte in those things vvhich be don in the vvorld. w [...] say [...] say wel, that all things in dede come to passe by necessitie, but not by a­ny absolute and fatall necessitie: by the necessitie in dede of Godde [...] for fight and Prouidence, but not by necessitie of na­ture, & all causes else assembled. For we donot cominge [...], I say, that which is casual, & commeth by hap, the proper­tie whereof is suche, that althoughe it be done after some certaine forte, yet hathe it of selfe and of his owne nature, that it might haue bene don otherwise: But we Aug. de Gene. ad l [...]teram, lib. 6. cap. 15. say with Austine: The vvill of God is the necessitie of all things that come to passe, [Page 290] For doubtlesse God hath foreséene no­thing, which shall no certainely fall out in such sorte as God hath ordered it, and foreséene it. But yet doeth not this fore­sight and will of God change the nature of things, but rather limites euery thing within the compasse of his own nature. For surely God is the creator bothe of things y^e haue existence, & also of the ma­ner of their existēce, wherof the one ma­ner of being is necessary, the other cōtin­gent, or accidētall. Therfore those things which god hath ordered to fall out of ne­cessary causes god so knoweth of before, y^e they can not but fall out necessarily in such sort, as he hath forséene them: those things which God hath appoynted to fal out voluntarily, w^cout any forcing ante­cedents, God so knoweth of before, that considered as they be in themselues, & in the principles of their own kinde, when they be, they might not haue bene: and being not, yet they might be: wherin stā ­deth the nature of that which is called Contingentia.

Now that many things may be, which shalbe neuer, Christ himself is a witnes. [Page 291] Who béeing taken of the Iewes, when he exhorted Peter to put vp his sworde, tolde him that he coulde obtayne of his father twelue legions of Angels in his defense. And this whereas Chryst affir­med that it might be, and yet Scripture maketh no mention that it euer was: God vndoutedly forsaw it, not only tou­ching the naturall possibilitie that it had to be brought into existence, but also tou­ching this poynt, that it should neuer at any time come to effecte. If it be so then that Gods forknowledge dothe not take from thinges possible their possibilitie, neither doth it make any accidents, that they can not be, as they are in their owne kinde.

That which is spoken of Gods fore­knowledge, may be applied also to Gods Prouidēce. For the effect of Gods Proui­dence (as Thomas sayth [...]. q. 23. a. 4. ad. 1.) is not onely that some thinges shoulde come to passe after any maner of sorte, but that some thinges should come to passe, either casually or necessarily. And therefore that falleth out necessarily, that Gods Prouidence disposeth necessarily [Page 298] to fall out, and that hath a casual successe that the order of Gods prouidence so fra­meth. Of things casual, which also séeme to be taken away by Gods Prouidēce, so speaketh the same Thomas of Aquine 1. q. 22. a. 2. ad .i. After one sorte (sayth he) we must talke of the vniuersall cause, and after another of the cause particular. For the ordinarie course of the cause par­ticular it is possible that somthing might escape, but not the order of the cause vni­uersall. And yet nothing is withdrawen notwithstanding from the order of the cause particular, but by some other parti­cular cause, which is a let to it. As wodde is letted from being burned by the pou­ring on of water. And therfore seeing all causes particular be concluded to serue the cause vniuersall, it is impossible that any thing should be wroughte, whiche should auoyde the order of the vniuersal cause. As farforth then as any effecte or deede done, escapeth the order of some particuler cause, we may say, it was casu­all, and came by lotte, in respecte (I say) of the cause particular: but in respecte of the cause vniuersall, from whose order [Page 299] it can not be withdrawen, we may say, it was cast and prouided for, and therefore not casually, but necessarily it fell out.

The vniuersal cause ment by this au­thor, no doubt is the Prouidence of God, or (that which is alone) God him selfe, called of some the first moueable, and the principall cause and agent: of whom all things haue bothe their being & mouing, who hath all seconde and inferiour cau­ses, which he calleth particular at com­maundement. Neuerthelesse that which Boëtius writeth in his Topikes [...] I say of Destinie, namely that it descendeth [...], bicause it draweth al things after it, giuing-place (as it wer) after a sort, y^e nothing might be much disturbed: the same to Gods Prouidence might much more iustly be asrribed. Which doth no­thing by violence & cōpulsion, but rather so vseth the sēruice of these particular & second causes, that as he hath his wil by them, so they haue theirs. Therfore after long running abrode, to come agayne to our definition, the Decrée of Gods Pro­uidence (as I sayde) is eternall, but yet [Page 294] executed in conuenient time, vnchangea­ble of it selfe, but yet maketh not al crea­tures without possibilitie of chaunge: worketh necessarily, but yet fréely: sub­dueth all thinges to obedience, but yet doth nothing by constraynt.

The .vj. Chapter.

HItherto haue wée thus farre procéeded, shewing and prouing euidently, that Gods Prouidence is an order thought vppon from euerlasting, & most stedfastly decreed in Gods counsel, with­out any alteratiō to be loked for. Wher­vnto we adioyned this clause: VVherby all things in heauen and vnder heauen, be continually gouerned and prouyded for according to the state of their owne nature. Touching Gods administration [Page 295] of thinges in heauen, I thinke no man will resist me in that poynt, onely Epi­cure excepted. Whose grosse fantasie is suche, that he wéeneth God doth nothing else but walke vp and downe in heauen and take his pastime. But for the aun­swering of his vayne conceates, that which hath bene sayde already mighte suffise.

That which foloweth hath more con­trouersie, when I ascribe also to God a continuall gouernement of all thinges, without exception, whatsoeuer it be that is vnder heauen. For the chiefe capitaine and ringleader of all the Peripetickes, in his treatise concerning good Fortune, would proue by two argumentes at the least, that thinges casuall, and suche as séeme to come by happe, be exempted vt­terly from Gods gouernement. And one of his reasons is the prosperitie of the wicked: of whom, that God should haue any care, he sayth it is an vnlikely mat­tier. His other profe is, that if God med­led with these mattiers of Fortune (so it pleaseth him to call the temporal com­modities of this world) he would rathest [Page 294] [...] [Page 295] [...] [Page 302] sende them good lucke, which were men of wisedome and discretion, wheras con­trarywise we sée for the most parte, that the veriest asses and doltes haue the best fortune. Nay he is so far off from condis­cending to vs, that God should haue any thing to do in these variable accidentes that chaunce in the earth, that (as Laer­tius Clemens Ale­xandrinus, Epi­phanius, Au­gustinus, Eu­sebius. the wryter of his life sayth, and S. Ambrose, with other mo) he restrayneth Gods Prouidence to the precinct of hea­uen. A great aduersarie (I ensure you) in suche a cause, and not altogither of me to be contemned. But this yet toucheth me somewhat nigher, that myne olde frende Tullie, whome hitherto I haue counted so sure a carde, should now deale with me so vnkindely, in shrinking from me, peraduenture when I haue moste néede. For hauing tolde me so much be­fore of Gods gouernment of the world, yea and proued the matier too so substan­cially: now commeth he me in vpon the sodayn (I wot not how) with his Magna In fine 2. lib. de natura Deo­rum. dij curāt, parua negligunt: saying after his heathenish maner, y^e Gods care for great matiers, but these small trisles they will not looke to. And in his oration made in [Page 303] the defense of Roscius Amerinus, If the most gracious and mightie Iupiter (sayth he) by whose becke and arbitrement hea­uen and earth, and the sea is gouerned, oftentimes hath anoyed men with vehe­ment winds, or immoderat tēpests, or ex­cessiue heat, or intolerable cold, if he haue rased cities, & destroyed corne, wherof me thinketh nothing is done by Gods coun­sell for any harme, but by the extremitie & great violēce that hath hapned: wheras cōtrariwise the cōmodities which we vse, & the light which we enioy, & the breath which we draw, is bestowed & giuē to vs (as we se) by him: what should we maruel at L. Sylla, that when he onely gouerned the publike weale, welded the rule of the whole world, & established with lawes the maiesty of the Empire, which by his dedes of armes & by his chiualry he had so wel recouered, he could not to al things haue a careful eye? Onlesse this be taken for a maruel, that mans wit and pollicy could not compasse that which God with al his power could not atchieue.

But what maruell we at Tullie, bée­ing a starke miscreant and a Paynim, [Page 298] séeing amongest vs also that be Christi­ans there want not patrons of this lear­ning? Surely a certayne graue father, writing vpon the first chapter of Haba­cuk, touching these little séely creatures, as flyes, gnattes, wormes and such like, teacheth that God dothe not take of them any seuerall or particular care, but generally and superficially (as it were) looketh ouer them. For these be his very wordes vppon the same place of Haba­cuk, which I haue noted: Lyke as a­mongest men Gods Prouidence runneth through euery seueral person: so amongst other liuing creatures we can conceaue in deede a generall disposition, an order, and a course of the worlde: as for exam­ple, howe a great meanie of fishes breede and liue in the water, how creeping and foure footed beastes multiplie in the earth, and with what foode they be nou­rished. But it is a fond toy to bring Gods Maiestie so lowe, that he shoulde knowe how many gnattes come into the world, and howe many go out, what a number of fulsome wormes, and of fleys, and flees there be on the earth, what great fishes [Page 305] there swimme in the water, and which of the lesser sorte of them muste be deuou­red of the greater. Let vs not be suche foolishe flatterers of God, that whyles we would make his power to goe downe to these base things, we shoulde doo iniurie to oure selues, saying, that ouer reaso­nable creatures, and vnreasonable, Gods prouident care is all alyke. Hytherto this wryter.

But bothe he and the reste of them mighte be soone answered. For first, as for Aristotle obiecting the prosperitie of these smoothe hypocrites of the worlde, and the aduersitie of godly & wise men, albeit that mighte well inoughe suffise, whiche I haue written in my former booke, yet this furthermore shall be ad­ded oute of Austine De cinitate: These Lib. 1. de ciuit. Cap. 8. goods and euilles which be temporall, God woulde haue common both to the good and the euill, to this ende and pur­pose, that neither these goods (as they are called) should be coueted ouer gree­dily, which euill menne also are seene to haue: nor these euils of aduersitie should with shame and dishonour be eschewed, [Page 306] wherewith good men also many tymes are touched. Salomon sayde wisely in the firste chapiter of his Prouerbes, when fooles haue prosperitie, it is their vndoing. What get they then (I pray you) by the worlds fauning vpon them?

On the other side sayth the Prophete Psal. 119. with all the godly afflicted: It is good for me Lorde, that thou haste broughte me lowe, to the intent I might learne thy statutes. What harme then dothe the guiltlesse susteine, that can beare Gods fatherly correction? But that which Ari­stotle neuer knew, no maruell though he neuer rightly wayed. Surely if the calm­nesse of this deceuable prosperitie should alwayes laugh vpon vs in this worlde, neuer would mans soule desire (as full well sayth S. Austine to the widdowe Epistola. 156. Proba) the hauen of true and assured safetie. Therefore when Aristotle hath euen vttered to vs all his phantasie, let vs yet, which be Christians, say wyth the Prophete, whome we knowe was the instrument of the holy Ghost, that the very rod and staffe of Gods chastise­ment,Psal. 136.is our comfort.

Tullie though he be likewise an hea­then man, yet (as meséemeth) hath a god­lyer meaning in some respecte. For sup­posing that all goodnesse dothe proceede from God, whom prophanely he nameth Iupiter, yet the hurte that is done by wyndes and tempestes, or by any other wayes and meanes, commeth not (as he thinketh) from the spring and fountayne of Gods counsayle, but I wotte not of what blinde sway of the worlde. The like errour is mayntayned of a kinde of Heretikes, whiche be called Coluthi­ani, saying, that God created no euill thing.

And well shotte in déede of them both, but (God knoweth) tootoo farre from the marke. For (alas good menne) why­les they woulde defende Gods inno­nocencie, which notwithstanding with­oute their ayde is able to supporte it selfe, they sée not in the meane tyme how they pull God oute of his throne of iudgement, not onely despoyling him of hys iustice, but also by haynouse sa­criledge, depriuing hym of his almigh­power. God createth no euill thyng, [Page 308] they say: it is true, if they mente it so, as thoughe no creature of Gods making were to be estéemed as euill. But will they say the execution of vengeaunce a­gaynst sinne, procéedeth not from the scate of God? To whom then shall we flée for refuge, when mighte ouercom­meth vs in oure righte? Where then is become the defendour of forsaken wid­dowes, and the shielde and buckler of poore orphanes? Is there any euill done in the world, which God is not able to preuent. How then doth he call his God moste gracious and moste mightie Iupi­ter? But as for Tullie, let him go hard­ly with his God.

Of oure God let vs beléeue, as the Ionae. 1. Psal. 107. Esa. 3. Exod. 19. Genes. 30. Psal. 136. scriptures teache vs, that whether it be the destroying of corne and fruite, or the ransacking and subuerting of townes and cities, or any other mischéefe that is done in the worlde: it commeth, euery whitte of it of Gods displeasure, euen as we are certaynely assured that the con­trary is the benefite of Gods blessing. Cap. 29. lib. 8 naturalis suae historicae. Therfore wheras Plinie alegeth y^e Var­to, telleth vs of a certayne towne vnder­myned [Page 309] by connies in the countrey of Spaine, and of an other throwne downe by mouldiwarpes in Thessalia, and how that frogges droue citizens oute of their houses in a towne of Fraunce, and of Lo­custes, that did the like in Africa, with many other the like terrible examples of Gods wrath, executed by moste lothe­some and contemned vermine: we may be well assured that these dumbe fily creatures could neuer be set on by them­selues, but (as it muste néedes be) they were stirred vp by God him selfe.

Let vs nowe come to oure aforesayde writer vpon Habatuk (for Tullies er­rour is not vnrefuted, if it please you but to call to memorie that which hath bene elsewhere spoken) first he graunteth to vs of his owne accorde, that God hath a generall disposition, and a confused or­der (as it were) for the gouerning and guyding euen of these things that be base. For he will not greatly sticke with vs aboute this, that God is not ignoraunte what a great number of fishes there be in the sea, after what sorte these créeping and foure footed beastes doo encrease, [Page 310] with what meate they liue, and suche o­ther lyke pretie thinges. But he taketh it to be a debasing of Gods Maiestie, and therefore for sooth he can not take it wel, that we shoulde say he hath any know­ledge concerning gnattes, lothesome wormes, flies, or fleas, or any such other simple creatures.

Is it a derogation then to Gods Ma­iestie to knowe any thing, which he hath created? if the very knowledge of suche thinges dishonour God, muche more should their creation. But God hathe created nothing, whereof he hath cause to be ashamed, who testifieth of all his workes, that they bée exceeding good. And the Prophete Dauid cryeth oute, that God hathe wroughte all thinges in Psal. 140. Psa. 33. vvysedome, and that the earthe is full of the goodnesse of the Lorde. Dothe not God knowe hys poore séely crea­tures, sayth he? howe then dyd he cre­ate he wiste not what? Holy writte re­cordeth, not onely that God knoweth with what foode and sustenaunce euery liuing thing is nourished, but also that God openeth his owne hand, not disday­ning [Page 311] himselfe to féede euery one of them. Hathe he suche a care ouer any thing whiche he wyll not knowe? The Pro­phete making exclamation: VVho is Psal. 113. lyke (sayth he) to the Lorde oure God, who notwithstanding that he ruleth a­boue in heauen, yet humbleth himselfe to beholde whatsoeuer is in heauen, or in earth [...] Doth God sée all things vpon the earth, and yet hath he no vnderstanding what they be? Wherefore then dothe he beholde them? S. Peter béeing efte­sones demaunded of our sauiour Christ, whether it were so that he loued him, yea or no, in the ende maketh answere with these words: Yea Lord thou knowest all Iohn. 21. things, thou knowest that I loue thee. If God be he which knoweth all things, as all Christians certaynely beléeue, and many ways else (if néede were) it might be proued: why then (I pray you) dothe this author, beeing otherwyse a godly and learned father, take vppon him to make suche an exception? But surely (what so euer he say to the contrary) not onely God conceyueth all thinges by his infinite and endlesse knowe­ledge, [Page 310] no not the meanest thinges that are béeing excluded: But (that whiche more is) he hath ouer all thinges an es­peciall care.

Which truely if it were otherwyse, I say, if God withdrewe from any thyng the helpe and furtheraunce of hys dy­rection, yea, and thoughe it were but for the momente of one houre, it would straighte-waye consume and fall to noughte. For at the fyrste (sayth Gre­gorious Lib. 16. ca. 16. in. 34. cap. libri lob. Magnus) was euery thing made of nothyng, and to nothyng agayne shoulde their substaunce come, ne were it not that he that made them, stayed and vvithhelde them with the hande of his gouernement. All thinges therefore which God hath made, of themselues are nether able to hold togither, nor to moue or stirre to or fro: but so farfoorth they haue a beeing, as God hath giuen them that guifte to be: so farre foorth they are able to moue, as God by his secrete wor­king setteth them on.

With consideration whereof, the Apostle is so vehemently enflamed, that no longer able to stay hym selfe, [Page 311] O the deepenesse (sayeth he crying oute with muche woondering and admirati­on) Rom 11. of the riches bothe of the vvisedome and knovvledge of God! hovv vnsearcha­ble are his iudgementes! and his vvayes hovve farre be they past finding out! For vvho hath knovvne the mind of the lord? or vvho vvas his counseller? or vvho hath giuen to him first, and he shalbe recom­pēsed? FOR OF HIM, AND THROVGH HIM, AND FOR HIM ARE ALL THINGS. To hym be glorye for euer. Amen.

If then God be he, who (as it were) vnder proppeth all things, if he vouche­safe all things the greate benefite of his presence to that end, who out of no place can be expelled: if he beholde all things with a cōtinual watching eye (as I haue elsewhere declared:) if he can vtterly be ignorant of nothing: what then shoulde let him particularly of al things to haue a care? Should good wil? But euen by the common receiued sentence of all Chri­stendom, and heathnesse, he is most gra­cious. Should paines? As though it were not as easie for almighty god to gouern, [Page 312] as to holde vp from falling, to holde vp all things, as with al things to be presēt [...] to be present with all things, as to know whatsoeuer is in the worlde, to knowe whatsoeuer is in the world, as to viewe all things with y^e eye of his Prouidence. Could he not know this, which the Pro­phet Esay telleth him of so plainly, that the euerlasting God, the Lord of all, vvho created the endes of the earth, dothe not faint, nor is vvearied vvith any paine? and that his knovvledge and vnderstanding is vnsearchable? Who surely is so farre of from fainting himself, that (as the same Prophet addeth) he giueth strength vnto him that fainteth, & vnto him that hathe no strength, he encreaseth power. But very Tullie, thoughe an Ethnicke and heathen wryter, yet could wel haue said M. T. Cie de nat. Deorum lib. 2. thus muche, that non ea quae agit, molitur Deus cum labore operoso, ac molesto, not that which God doeth, he attempteth w^c any busie or painfull labor. And his rea­son is: Von enim venis, et neruis, & ossibus continetur. &c. For God dothe not consist of vaines, sinnowes, and bones, nor is nourished with suche meats and drinks, [Page 313] that he shuld gather either too sharp, or too grosse humoures: neither is he of suche a constitution of body, that he shuld drede mischaunces, or any stripes: or stande in feare at any time of being sicke, by occa­sion of the wearinesse of his limmes. If Tullie thought so wel of God, being pro­phanely broughte vp in gentilitie: what else then becommeth vs, hauing in man­ner su [...]ked Christianitie with oure mo­thers milk, to conceiue of him that made heauen and earth, but that as he himself is moste perfitte, without any blemishe or defecte: so his goodnesse, so his power, so his wisdome, and knowledge of hys creatures, so his forsight and prouidence in welding the gouernment of the word by all meanes moste absolutely is per­fitte? For séeing these his annex [...]d pro­perties appertain to his very substance: very reason and nature, forceth vs not to iudge any otherwise of them, than of him himselfe.

The .vij. Chapter.

BVt what néedeth all this adoe? Let this commen­tatour passe hardly in the name of God: and let vs giue eare an other while to the scriptures? What say they? Doe they teache vs, that God lightly looketh to his poore creatures, or that he suffereth the worlde at any time to be caryed away headlōg with a blinde raunging course? Nay rather we learns by Gods woorde, that euen those things which seme most to procéede of fortune, are yet ordered by God.

For what things come more at an a­ucnture, than lots which be throwne in­to a mannes lappe? Yet these be Salo­mons Prou. 10 owne woordes: Lottes (sayeth he) be cast into the lappe, but the vvhole dis­position thereof is from the Lord.

What can be more soden, than when a body is slaine at vnwares? yet in Exo­dus, [Page 315] if a man (sayeth Moses) hath not laid Cap. 21. vvaite, but God hath offered him into his hande, then I vvill appoynte thee a place of refuge: shewing that there also, wher manslaughter is neither thought of, nor pretended of either side, yet Gods Pro­uidence beareth a stroke.

Many cal riches & possessions, frends, dignities, and promotions, the goodes of fortune: yet we read in the. 75. Psalme, that promotion commeth neither from the East, nor from the VVest, nor from the Southe, but that God vvhich is iudge, bothe humbleth and setteth vp.

And (to vse the very woordes of oure sauioure Christ) are not tvvo sparrovves solde for a farthing? yet as simple and Mat. 10. base as they be notwithstāding, not one of them lighteth vpon the ground with­out Goddes Prouidence.

Well, but this wryter yet vpon Aba­cucke, is of an other minde, framing his talke farre otherwise than our sauioure Christe. Woormes, flies, and gnattes (sayeth he) for their homely simplicitie may not be looked to: but for all their slē ­der and small value, poore simple spa­rowes [Page 316] (sayeth our sauioure Christe) are not the lesse regarded of their creatoure. And what haue silie flies, or vermine of­fended God, that their basenesse shoulde hinder them more than the sparrowes? But this author (God be thancked) brin­geth but one Doctoures opinion, which is his owne.

WHat say other of the an­cient wryters? Are they also of y^e same mind? no­thing lesse. For Clemēs Alexandrinꝰ one y^e liued before thys mans time Clemens A­lexand. lib. 7. [...]. many yeres, telleth vs an other lesson: Chryste (sayeth he) being the vertue and povver of his father, easlie goeth ouer all things, as he vvill himself, not leauing the least thing in the vvorlde, vvherof his go­uernement dothe not take the care. For doutles vvithout the regard of euery seue­ral part, the vvhole could not be vvrought in good order. And surely (as I take it) to [Page 317] goe throughe vvith a diligente care and ouersighte of all partes of the vvorlde, euen till vve come to the very leaste, is a token of an exceeding greate povver. S. Basile when he had giuen vs a straighte In Psal. 36 charge, that we shoulde ascribe nothing to Chaunce or Fortune, saying, it was an Heathenishe kinde of talke, not fitte to be in Christen mennes mouths. Thou seest novve (sayeth he, concluding) the eye of God, hovve there is not the leaste thing in the vvorld, that can escape it vn­loked to, and vnregarded. Chrysostomus also (as me semeth) disputeth vppon the In. 2. sua prefa. in Psalmos. matter very substancially: it coulde not be (sayeth he) that God could make smal & base things to haue their being in the vvorlde, and yet cast avvay the care of the simplest things, neglecting, bicause of his great honoure, to looke to those things, vvherof he disdained not to be the vvork­man. So doth Gregorie y^e Great very pi­thily Grego. in 37. cap lobi li. 27 cap. 11. proue vnto vs y^e same cause: saying y^e he vvhich gouerneth the chefest things, doeth not also leaue the meanest desti­tute, bicause the care of his gouernmēt is so bestovved vppon the greatest things, [Page 318] that neuerthelesse the same ouersighte is not kept avvay from those things vvhich be small. For he that is euery vvhere pre­sent, and euery vvhere present alike, euen in the gouernmēt of those things, vvhich be not matches is yet like himself. Ther­fore (proporcionably) he regardeth all things alike, and equally he disposeth all things in their order. Sée ye not these worthy fathers howe plainly and sensi­bly they tell their tale? And doe they tell it only? Nay they confirme their asserti­on with strong reasons. What therfore should we néede to goe any whit further in the cause? It is liked well inoughe of oure sauioure Christe, if a truth be esta­blished Math. 18 by two or thrée witnesses at the moste. Not only ye haue heard the scrip­tures from the which all things cōmen­ded for any truthe, draw their whole pu­issance and force: but also (that nothing mighte be wanting, euen by the iudge­nient of the greatest aduersary:) ye haue heard agréeably to the same the verye mindes of interpreters, which haue liued before vs. But wherfore should I séeme to any man to deale in this case lyke a [Page 321] niggarde? Or why should I in any wise leaue him out, which is chéefe captaine & maintoiner of this doctrine? Austine I meane, whom although he be Gregories farre auncient, yet haue I reserued him to vtter vnto vs his profound iudgemēt in this place, is woorthy to stande out for a moderatoure and chéefe decider of this controuersie. Giue then, O reuerend fa­ther, thy definitiue sentence: Let youre charitie (sayeth he) listen to me, and take In Psal. 184 good hede: vvho disposed in such comely order the preatie members of the fleas & gnattes, so that they haue their conueni­ent place, they haue their life, they haue their mouing. Consider but some one li­tle shorte beast, as thou vvilt thy selfe, of as small a quantitie as can be thought of: Thou vvouldest vvoonder if thou marke but his little limmes, hovve euery one of them standeth in order, and the quicke nimblenesse of his life, that maketh him to bestirre himselfe, that in his ovvne de­fense he may flie from deathe: he loueth life, he desireth pleasure, he shūneth grefe, he hathe the vse of diuers senses, he is liuely in that mouing, that is onuenyent [Page 322] for him. VVho gaue the gnatte such a by­ting sting to sucke bloude vvith? hovve slender a pipe is it, that he supperh vvith? vvho ordred this geare vvho made them? Arte thou stricken vvith horroure, vvhen thou thinckest of to little and small mat­ters? Prayse then that greate God, vvhich vvas the authoure. Therfore my brethren keepe this vvell in minde: Lot no manne make you to fall from the saithe, and from a catholicke and sounde doctrine. He made a sille vvorme in the earth, that made an Angell in heauen: but an Angell in heauen for a celestiall habitation, a sily vvoorme in the earthe for a terrestriall dvvelling. Did he make an Angell to crepe in the mire, or a poore vvoorme to be lodged in heauen? Nay, he appoynted the enhabitantes to their seuerall mansi­ons: he limited incorruption to vncor­rupte places, and corruptible things to roumes fitte for corruption. Marcke it vvell euery vvhit, and praise God for all. Thus sayeth the good father Austine, de­termining of Gods Prouidence, yée sée after what manuer.

Howe skilfully doth he espie oute the very steppes and trac [...]s (as ye woulde say) where Gods Prouident care hathe sette foote? And woondering thereat very muche, not only whiles he considereth it in Goddes Angelles, but no lesse also, whiles it sheweth it selfe so notoriously in the fashioning of the silie gnatte, with what woordes doeth he lay it before our eyes?

And a righte godly consideration is it oute of doubte, and well woorthy to be déepely thoughte of. For if God had such a curious eye in his firste framing of the poore gnattes proportion? What shoulde we thincke, that he will do afterwards, who is alwayes moste constante in all his doings? Surely as he beganne his greate Prouidence in the creation, and woorckemanshippe of the poore beaste: so will he holde on with the like fauoure in preseruing a creature of his owne making. But yet héere stayeth not S. Austine. Who truely is so farre of from depriuing any thing of Goddes gouernement, that the very hayle, frost, [Page 324] and the snowe by his iudgement is not priuileged from Goddes subiection. For very sone after examining and scanning these woordes: Ignis, grande, nix, and so forthe: These things considering (sayeth he) the spirite of prophecie, vvhen he had sayde, fire, haile, snovve, frost, and the spi­rite of tempest, all vvhiche things some fooles thincke to be oute of order and to be tosted (as it vvere) by happes aduentu­rous, he added thereunto the clause, VVHICH DOE HIS COMMAVNDE­MENT. Let not those things then seeme to thee to be moued at a venture, vvhich neuer fall, nor moue any vvay, but to doe suche homage and seruice, as God ap­poynteth.

WIth what face then can it be saide of Tullie, that the harme and da­mage which is done by tempests, falleth [Page 325] not out by the woorcke of Gods Proui­dence? Howe can he say that God careth not for small things? Iwis if he had hard but his owne secte, the Platonickes, I meane, and Plato himselfe, the authority of whose very name he woulde séeme so highly to aduaunce: coulde he euer haue fallen into suche a foule erroure? Plotine Cited by Au­stine in the. 14 chapter of his tenth booke de ciuitate. without question, who estemed as much of Plato, as euer Tullie did, whiles he clarkly reasoneth of Gods Prouidence, proueth by the beautie that is in floures and leaues, that procéeding frō the highe God, whose amiable and louely grace might be sooner conceaued, than vttered, it goeth forward reaching to these earth­ly and base things in the worlde. All which things being in manner as cast a­way, and tootoo soone fading and falling downe, he maketh it plaine to vs by a strong argument, that they coulde neuer haue suche a passing feature of their pro­portion, ne were it not that from thence they had fetched their shape, where the intelligible fourme, that is vnalterable, hauing all graces together in himselfe, hathe his abyding.

Plato himself in his tenth booke which he wryteth of Lawes, maketh a certain Dialoge betwixte one Clinia and hys hoste of Athens. The very scope wher­of, directly tendeth againste Tullies Do­ctrine. Which to this ende and purpose, that it may be the better knowne, I wil bring in the speakers talking with the very same woordes that they do in Plato. The hoste. The Physicion if he loke not to small matters appertaining to his pa­cients health, shall it goe vvell vvith hys vvhole cure? Clinia. Noe, it shall not. The hoste. No more shall gouernoures, nor graunde capitaines, nor suche as haue care of housholdes, nor any officers or magistrates in commō vveales, nor none other suche, vvithoute a fevve and small things set in order, deale vvel in many and great affairs For neither (say the masons) can the greate stones be vvell laide in the building of an house, vvithoute the small stones be vvell tempered and layed vvith morter. Clinia. That is true. The hoste. Let vs not therefore suppose, that God is inferioure to these common mortall ar­tificers, but that he is bothe vvilling, and [Page 327] able also to haue care of small matters as­vvell as greate.

The .x. Chapiter.

PLato goeth forwarde (for he debateth y^e cause more at large:) But what is Tullie or any other, euer able to reply against that which Plato hath already spoken? Yes for soothe, there cōmeth now somewhat to remembraunce, that com­monly oute of the scriptures is obiected. For S. Paule wryting to the Corinthi­ans, when he had applied these woordes of the law to his purpose: Thou shalt not Deut. 25. 1. Corinth. 9. mustell the mouthe or the oxe, that trea­deth out the corne: he addeth, Doth God take care for oxen?

But tooto manifest it is to them, that well weighe the place that S. Paules meaning was nothing lesse, than to de­barre anye Oxen from the tuition of [Page 328] Goddes care. Which if he had done, how shoulde he haue agréed with that saying of the Prophet Dauid? who wondering at the depth of Gods Prouidence, when he had sayde: Thy iudgementes are like Psal. 36. a great déepe, straightwayes he ioyneth to it this clause: Thou Lorde doest saue both man and beast: openly shewing and declaring by the very manner of hys woordes, wherein the depthe of Goddes iudgements doth cheefely stande, name­ly in this, that he doth not only preserue man, but also that he hath a vigilant and watching eye, in tendering the healthe and safegarde of the very dumbe, and brute creatures, that can least shifte for themselues. Which also well appeareth by this that God sayde to Ionas, when he murmured, that contrary to his pre­diction, god was minded to saue the Ni­niuites: Thou hast pitied (quoth God to Ionas) the gourde, for the vvhiche thou Ionae. 4. haste not laboured, neither madest i [...] grovve, vvhiche came vp in a nighte, and perished in a nighte: and shoulde not I spare Niniue that greate Citie, vvhere­in are three score thousande persons, [Page 329] that can not discerne betwene their right hande and their lefte, and also MVCHE CATTEL? He then that saued that great citie, not for the mennes sake onely, but (as he testifieth him selfe) for the greate heardes of cattell that were there about, is it lyke that he hath no care of Oxen?

Surely this place is so euident, that mine afore mētioned interpreter of Ha­bacuk, commenting vpon these wordes of Paule: Doth God take care for Oxen? is forced to graunt vnto vs of necessitie a certayne care that God hathe ouer bea­stes. But yet shifting, as he may, to glose the text, he addeth in déede that this care commeth but (as we say) per accidens, not for the very beastes sake, but for vs that can not liue without thē. As though no dumbe creature were considered fur­ther, than they be auaylable for our vse. Which howe manyfest an vntruthe it is, what neede I to declare with many wordes? The premisses here before may disproue that saying. For this in déede graunting of myne owne accorde, that God hath put all thinges vnder the sub­iection of man for his necessarie and con­uenient [Page 330] vse: yet that God hath other­wyse no small care and regarde vnto brute creatures, if by nothing else, yet surely by this it is an easie matier for vs to learne, that euen in those first fruites which were offered to God him selfe: God would not yet any young sucking kidde to be brought into the temple for any sacrifice. The slaughter whereof be­ing nowe newely fauned, he calleth the seething of a kidde in hir mothers milke. Exod. 23. 34. Deut. 14. Wherby we are secretly admonished to auoyde all superfluous crueltie, that by any meanes might be practised agaynst these séely innocent dumbe creatures. Of whom if God had no further considera­tion, but onely as they serue oure vse: what néeded then any suche precepte? Chrysostomus therefore sayth better, as do other also of the fathers, God careth for them in deede, but not that he should make any suche a lawe, onely for them.

That therefore whiche is liberally spoken of the Oxe, may be also rightwell extended to whatsoeuer laboureth in our behalfe. Whō cruelly by false & wrong dealing, to defraude or defcate of their [Page 331] due rewarde, howe gréeuous a thing it is before God, S. Iames setteth it oute vnto vs very well in the fifte chapter of his epistle, saying: Beholde the hyre of the laborers, which haue reaped your fiel­des, which is of you kept back by fraude, cryeth, and the cryes of them which haue reaped, haue entred into the eares of the Lorde of hostes. Especially they that tra­uell in the worde (as S. Paule sayth) 1. Timoth. 5. are worthy of double honour. Where­vnto without question, the Apostle had a chiefe respecte, when he brake oute in suche earnest maner: Dothe God take care for Oxen? Eyther sayth he it not al­togither for oure sakes? For oure sakes no doubt it is writtē, that he which eareth shuld eare in hope, and that he that thre­sheth in hope, should be partaker of his hope. If we haue sowē vnto you spiritual things, is it a great thing, if we reape your carnall things? And by & by after: Do ye not know, that they which minister about the holy things, eat of the things of the tē ple? and they which wayte at the altar, are partakers with the altar? So also hath the Lorde ordeyned, that they whiche [Page 332] preache the Gospell, shoulde lyue of the Gospell.

S. Paule therefore denieth not abso­lutely, that God careth for Oxen, whom according to their measure he estéemeth, as he dothe his other creatures: but in comparison of Gods ministers and prea­chers of his holy Gospell, he vtterly ma­keth protestation, that God regardeth them not. The reason nowe that he ren­dreth, is aswell the excellencie of their function, as also the manyfolde commo­ditie that thereby ariseth to mankinde: so farre passing all earthly and carnall ministeries, as heauen and earth are far asunder.

The .xj. Chapter.

IF then God haue ordey­ned, that he that careth, should care in hope, and he that thresheth in hope, should be partaker of hys hope: howe muche more then is it reason to cōsider him that spa­reth not to trauayle with vs day nor night? that ceasseth not in tyme, and out of tyme, by good counsayle, by wholsome discipline, by the comfortable promises of holy scripture, by the terrible threat­nings of the Prophetes, to exhorte vs to godly life, to reuoke vs from sinnefull conuersation, to allure vs to come to God, our moste mercyfull and gracious Lorde, to withdraw vs and fray vs from Sathans slye baytes, whiles we dryue faste forwarde into the endlesse pitte of perdition?

It is well in déede noted of Aquine expounding this place, quoniam debet in spe, qui arat, arare, that y^e Preacher which openeth the heartes to fayth, may well till and plow the ground, in hope of some temporall and worldly méede, but not for any suche hope: as who sayth, that [Page 334] trusting alwayes to Gods Prouidence, that will not sée him lefte destitute of néedefull thinges: yet the Preacher shoulde not make hym selfe any suche ende. And no straunge thing is it (I en­sure you) that in his spirituall ministe­rie he shoulde not séeke after the earth, who shoulde vtterly in his heart be so farre estranged from such prophane and carnall consideratiōs, that the very hope of that blisse & ioy which is euerlasting, shoulde not halfe so much moue him, as his loue and duetie towardes God.

But yet O vnkind world notwithstan­ding, & moste vnthankfull to God for so gret a benefit: who had rather giue their iewels & their earerings to the erecting of a golden calfe, thā to confer any thing at all to the aduauncement and furthe­raunce of the Gospell. Who now gladly giueth care to that sage prince, king Sa­lomō, so grauely exhorting vs with these Prouerb. 3. wordes: Honoure the Lorde with thy [...]ches, and with the first fruits of al thine increase. And yet what a reward doth he propose vnto thée? whiles he sticketh not to promise in so dooing, that thy barnes [Page 335] shall be filled with abundaunce, and thy presses shall burst with newe wine. Who trembleth at the voyce of God him selfe, complayning, that through haynous sa­criledge he is robbed and spoyled of hys owne right? And yet not onely maketh he ample and large behestes: but (O Iesu) how fearfully also dothe he thun­der (as it were) with his dreadful mana­ces and threats? VVyll a man spoyle Mala. 3. (sayth he) his Gods? yet haue ye spoyled me. But ye say, wherein haue we spoyled thee? in tythes and offerings. Ye are cur­sed with a curse, for ye haue spoyled me, euen this whole nation. Bring ye all, the tithes into the storehouse, that there may be meat in mine house, & proue me now here with, sayth the Lord of hostes, if I wil not opē the windows of heauē vnto you, & poure you out a blessing without me­sure. And I will rebuke the deuourer for your sakes, & he shal not destroy the fruit of your ground, neither shal your vine be bareyn in the fielde, sayth the Lorde of hostes. And all nations shall cal you bles­sed: for ye shall be a pleasaunt lande, sayth the Lorde of hostes.

Whiles then we withdraw that that is due to the Elder of the congregation, God accepteth it none otherwise, than as an iniurie done to his owne selfe, and that no small iniurie neither, but (as it liketh himselfe to name it) a playne rob­berie, and a spoyle. And shall we hence­foorth make light of it? Shall we frau­dulently with Ananias and Saphira, con­ueay Acts. 5. from Gods faythfull minister, the iuste fruite and gayne of his deserued la­bour? If ye will fullie refuse, neglecting good customes and constitutions, that are made agreably to Gods will, beware I pray you what ye do. For if Gods heauy curse do not pull you sodaynely all bare, take héede yet to the caterpiller, and the locusse, and be ye well aduised of the pri­uie théefe.

But what of this, will some one say? for whatsoeuer you haue said hitherto, it Obiection. may be al blowen away with one blast. The lawe made for tenthes was cere­moniall. Tho. Aquinas. 2. 2. qu. 87. Ro [...]olcot lect. 195. in cap 18. Sapi­entie. Why so? For the number of tenne (will he say) béeing the perfitest number, whiles we kéepe nine partes to our selues, and giue God the tenthe, we [Page 337] protest by this very acte our weaknesse and imperfection, ascribing al perfitnesse to God alone.

So the rest of the Sabboth day signi­fieth partly, that we should reste from sinne, that the workes of our owne cor­ruption beeing expelled, Gods owne ope­ration and working might take place in vs the more effectually: and partely al­so it betokeneth our rest from al worldly miseries, and that quiet hauen of al bles­sednesse, which we shall eniey with God in the worlde to come. But what of that will I agayne say. Should we not ther­fore come to the Churche vppon euery Sunday, being the seuenth day, forbea­ring al worldly labours, the better to ap­ply our selues to Gods seruice? But it is ceremonial he sayth: surely al things sig­nifying, mulle not by & by be so taken as ceremonial And if they be, shal there no remnaunt of them be remayning? shall they foorthwith be dashed out quite and cleane? He meaneth quo ad formā, & quo ad ma­te [...]am, as the scholemen speake. 1. Cor. 10. The Israelites hadde water no doubte, when they were baptysed (as Saincte Paule sayth) in a cloude, and in the sea: shall therefore the ele­mente [Page 338] of water be condemned as Ie­wishe By this it may vvel appeare to the indifferent and vvell dis­posed reader, that as I meane not, that the Sabboth shuld bee levvishely kept, being a­brogated, as it is a ceremonie of the lavve: so neither vvould I that tythes shuld be paide in such maner and forme as they vvere in the olde testa­mente, by any direct cōman­demēt of gods vvord, notvvith standyng that the lavve of ty­thes in all res­pectes is not disanulled, no more than the lavve of the Sabboth. in oure Baptisme? they had their shewebreade, which signified our Saui­our Chryste: shoulde we therefore re­iecte the vse of bread in the reuerende Sacrament of Christes bodie? No not so. For the creatures them selues be not abolished, but the guyse and maner of their obseruaunce: Euen so say I, the se­uenth day it selfe we will kéepe still, and tenthes we will retaine for the vse of the church. But yet in the order of our obser­uation, we will not in all respects follow the trade of the Iewes, but we wil do as that spirit doth guyde vs, wherby Christ ruleth the congregation. Admit they be ceremoniall in some sorte, yet doubtlesse absolutely they be not. For the cele­bration of the Sabboth was not onely ordeyned for this ende, that it might be a figure of that spirituall rest afore men­tioned, but there be two causes beside.

The one was, that there mighte be a daye assigned, wherein the people mighte come togither to heare the lawe, and to do other dueties there requisite of Gods seruaunts.

The other was, that seruaunts liuing vnder the obedience of their masters, might haue a vacant time from their la­bour, for their honest & godly recreation.

Therefore figuratiuely and Iudaical­ly we wil no more obserue the Sabboth day: yet of euery seuen dayes in y^e weke wil we picke out one for our assemblies, wherin we will méete togither to heare Gods worde, to ioyne in hartie prayer to almightie God, and to receaue the holy Sacraments, according to our Lords in­stitution. Yea and we will cause our ser­uaunts & whole familie to do the same. All this is morall, and appertayneth to our ciuill dutie. In respecte wherof, we should not without muche impietie, let it slippe.

That which I speake concerning the The lavve of keeping the Sabboth, and obseruing the tithes are com­pared. Sabboth, might be sayd in like maner of the tenthes, which were giuen in the old lawe. For as they signified oure imper­fection, the supplying whereof they loo­ked for by the comming of our Lord and Sauiour Chryste: we will not meddle nor deale with them in any wyse. But surely yet there be other causes, [Page 340] wherfore they were bothe admitted by decrées and counsayles at the firste, and we that come nowe in this latter age coulde not without greate disorder (yea I mighte say also, greate wante of a due and sober consideration) of our own priuate authoritie, caste them off. For truely of their ceremoniall meanyng, which some vrge in the scriptures of the olde and newe Testamente, I reade vtterly nothing, that they shoulde be instituted of God hym selfe for the re­liefe of hys Priestes and Ministers, that euen he him selfe testifieth in the place of Malachie before rehearsed, saying: Bryng ye all the tythes into the store­house, THAT THERE MAY BE MEAT IN MYNE HOVSE. Whiche cause of their institution remayning still, why tithes, as the effecte of the same cause, Tythes there­fore c [...]ntinue in respecte of causes, for the vvhiche they vver ordeyned, not as they are levv [...]sh & ceremonial. shoulde not stande likewise in force, I can not see. Sure I am of this, eue by the doctrine of S. Paule, that God now hath as great regarde to the good state of the ministerie, as euer he had at any time to the Leuiticall Priesthoode: if not nowe also therfore the greater, the more excel­lent [Page 341] our office is aboue that of y^e Leuites.

But the Ministers may now haue the We haue no expresse vvorde of God for the abrogation of tithes. tenthes no longer. By what scripture proue ye that? Truely oure Sauioure Chryst rebuking very bitterly the Scri­bes and Pharisies for béeing so precise in their tithe-gathering, whereas they passed not vppon greater mattiers, see­meth to say no such thing. For contrary­wise he concludeth rather with these wordes: These things ought ye to haue Math. 23. This doctrine then is no Pa­radoxe. Aug de. tēpore serm. 219. done and not to haue left the other. And S. Austine purposely making a ser­mond de [...]eddendis decimis, alleageth in the defense of tythes the very same places out of the Prouerbes, and the Prophete Malachie, which erewhyle were recited by me meselfe.

Whereof if the due vse shoulde haue That is, if tithes should haue bene abolished vtterly, quo ad f [...]rmam, & quo ad materiam. ben abolished and abrogated by Christes comming, is it like that eure Sauiour, hauing suche manyfest occasion, woulde not touche it? No truely is it not. For whereas oure Sauiour inueyed so ear­nestly agaynst the gréedie auarice of the Scribes and Pharisies, not for bea­ring so muche as the tythe of minte, an­nise, [Page 342] and commine, and yet neglect in the meane time fayth, mercy, and iudgemēt: he mighte haue had good oportunitie to haue cut them vp harde by the skinne, and to haue payde them home rather with these words: We be vnto you, ye Scribes and Pharisies, ye couetous and carlishe hypocrites, ye are very busie in deede in exacting your tithes, whereof ye leaue out nothing that may be had: and yet ye yourselues, what do ye that might deserue but the least part of them? Nay ye deserue rather on your behalfe, that they should be cleane pulled away from you. For ye oppresse innocents, ye winke at notorious offendours, and there is neither truth nor true dealing amongest any of you. But I say vnto you, ye scra­pers, ye that polle and pyll to the harde bone: the time wil come, and euen now it is at hande, that your tythes, whiche so couetously ye gather vp, shal be cleane taken away from you. Thys (I say) might our sauiour Christ haue good opor­tunitie to haue spoken, whereas he vtte­red to that effecte not asmuche as one halfe of a worde.

Sainct Paule him selfe in like ma­ner (vppon whose occasion we are now entred to entreate of this argumente) when he discoursed of the néedefull maynteynaunce that he mighte iustely haue required of the congregation, ma­keth no mention at all of the abolishing of tithes, but speaketh rather directly to confirme them. For sée (I pray you) his comparison: Do ye not know (sayth he) that they which minister about the holy things, eate of the things of the temple? and they which waite at the altar, are par­takers with the altar? So also hathe the Lord ordened, that they which preach the Gospel, should liue of the Gospel. Sayth he not plainly, that the Ministers of the new testament should liue of the gospel, aswel as the Leuites did in the old law? And the very chéefe mayntenaunce of them, who (as S. Paul sayth) were par­takers with the altar, I pray you, what was it? Tithes I trowe. Tithes therfore say I, by the very rule of S. Paule him­selfe, séeme necessarily lotted to the Mi­nisterie, and that (as he also addeth) by the decrée and ordinaunce of the Lorde. [Page 344] Which decrée, where it should be set out in playne words of the new Testament I do not sée, except it be in these wordes of our sauiour Chryst, which we lately spake of: These things ought ye to haue done and not to haue left the other.

For methinketh by the very maner of the speech, Chryst should giue them this signification: I would not haue yée to thinke that I finde any faulte with you for your tithes. Which, nature censen­ting, reason graunting, and my fathers law, which was giuen you by his ser­uaunt Moses, commaunding, ye do law­fully and orderly retayne. Therefore in requi [...]ing and chalenging of them, as to you belonging by good right, ye truely do nothing in that behalfe, but as lawe and conscience may beare you out, and (as I also, which am come to infringe no good order) by myne owne authoritie ap­proue. The lavve of tithes in the old Testamēt, is renued in the nevv, but not simply, and as they be ce­remoniall. But this, this (I say) is it, which both defileth you, and stayneth you with a foule blemish: shamefully, and to your great reproche, ye leaue that your duetie vndischarged, in consideration whereof, your tithes be grāted, ye procéede slackly [Page 345] and negligētly and without any vpright iudgement in youre obseruances requi­red in the temple: ye thin [...]ke it is inough for you to doe formally youre outwarde ceremonies, but with howe little chari­tie and deuotion ye be moued in youre inwarde minde, of that make ye no mat­ter: and (that which no lesse condemneth you, than all the rest) ye deale not faith­fully nor syncerely in the interpretation of Moses and the Prophetes, which ye depraue and wrest, as ye will your selfe.

This seemeth to be the purporte and meaning of Chrystes woordes, and the These fat idle belhed svvy­n she Prelates are touched. very naturall sense of this place: nolesse touching (in my iudgement) these fatte idell bellied swynishe Prelates of oure time, than it did the Scribes and Phari­sies at that time, when Christ liued him­selfe vpon the earthe. Who so liue vpon their benefices, many of them, withoute all care had to Christes flocke, I wil not say to feede them bodily (a duetie in dede necessarily required, if they be able, al­thoughe not their peculiar office:) but to nourishe them with the foode of eternall life, as though they wer rather farmers [Page 346] or gentlemen borne vp by their landes, than anye suche as did seruice in the Gospell. Which I thincke hath occasio­ned some men at the first, not called to y^e ministerie of the churche, yet to venture with the better courage (like that king Ozias, or Dathan & Abiron, who being persons not consecrated for that purpose, tooke vpon them to offer vp strange fire) vppon liuings dedicated to the Churche. But this by the way.

Christ then doth not condemne tithes (as some would say) but alloweth them, nor denyeth them, but approueth them, nor taketh them away, but establisheth them. Whiche may very well serue vs Hereby is ap­peareth, that so farre forthe as­tythes are ce­remoniall and Ievvishe, I doe not in any vvise maintain the vse of thē. for a plaine profe, that tenthes be not na­kedly ceremonial, no lesse doutlesse than the ende of their institution.

Which partly (as I haue declared out of Malachie) is the relefe and sustenance of Gods ministers: and partly that their mindes mighte not be encombred with prouiding for worldly things, but y^e they might chéerefully, and (as it were) with Whye tithes vv [...] ordained. a certaine libertie of their minde, addicte themselues wholely to Goddes seruice. [Page 347] A cause, I put you oute of doubte, not in­uented or founde out by me, but giuen in the seconde booke of the Chronicles by that good king Ezechias. Who after he 2. Paral. 31. had ouerthrowne all idolatry, and taken order that God might be truely serued, it foloweth, that he commaunded also the people that dvvelt in Ierusalem, to giue a parte to the Priestes and Leuites, THAT THEY MIGHT BE ENCOVRAGED IN THE LAVVE OF THE LORDE. Now what part that was, that Ezechias commaunded to be giuen, the effect that ensued might wel declare. For straight­wayes when the commaundement was spred, the children of Israell (sayeth the texte) broughte aboundaunce of firste frutes of corne, vvine, oyle, and hony, and all the encrease of the fielde, and the ty­thes of all things broughte they aboun­dantly. And the children of Israell, and Iudah, that dvvelte in the cities of Iudah, they also brought the tithes of bullockes and sheepe, and the holye tithes, vvhiche vvere consecrate vnto the Lorde theyr God, and layd them vpon many heapes. Tythes they were no doubte, where­with [Page 348] Ezechias charged the people, accor­dingly as he had learned before, not on­ly by the lawe of Moses, but also before the lawe was giuen, by the examples of the godly Patriarkes in the boke of Ge­nesis.

The thirds may be giuen oute of S. Paule, who not only woulde haue mini­sters reléeued themselues, but also of suf­ficient habilitie to relieue others: requi­ring greatly of a bishoppe, that is to say, of an ouerséer of the congregation, as a charge which he necessarily layeth vpon him, that he should be in any wise a good house keper.

There is an other fourthe cause be­sides, namely the agnising of gods soue­raigne power and dominion ouer the worlde, and that not only we be his sub­iectes, but his tenantes also, holding all that we haue of his goodnesse. In consi­deration wherof, wheras we owe to his endlesse maiestie, not our goods only and oure possessions, but (that that more is) our selues, soules and bodies: reason it is that in token of oure due subiection, and in signe of feaultie and homage, which [Page 349] moste iustly he loketh for at our hands, we render (as it were) that tribute to him, which he requireth to be receiued in his behalfe by the stewardes of his hea­uēly and diuine mysteries, and by those ministers, whome he vseth betwixt him and vs, as his highe embassadors & these officers of his religion. By whom hono­red, That honoure or contempte, that is shewed to the Mini­sters of Gods religiō, is she­wed to God. he thincketh himselfe honoured, by whome despised he reckeneth himselfe disgraced, by whom liberally dealt with, he taketh himselfe as it were enriched, and finally by whome deceiued and de­priued of that whereunto they haue iust title, he accounteth him selfe (as it is in Malachie) despoyled and robbed of his Cap. 3. owne.

But nowe what tribute it is that god requireth, by me in dede in some parte it is already touched by some other not yet fully defined. For that we are taxed by oure soueraigne Emperor, there is none nowe that can iustly moue any doubte: but whether it be the tenthe part of oure substāce yea or no, there in deede yet re­steth the question. What my iudgement is, ye haue heard already.

Nowe therefore (if it be youre plea­sure) Here I referre my self to Thomas of Aquine for the better vnderstanding of my mea­ning: vvhose doctrine vvhat it is, it maye vvell appeare. let vs heare at the last the resolu­tion of some learned and pithie schoole­man. And whome sooner than that great clercke Thomas of Aquine? Whome nowe truely I the rather rehearse vnto you, bicause (as to me it séemeth) he re­duceth (as you might say) to a short hād­some abridgement, what so euer I haue spoken hitherto concerning so greate a matter in a more ample circumstaunce of woordes: For wryting vppon these woordes of oure Sauioure Christe, by me alreadye handled more at large: These things ought ye to haue done, and not to haue lefte the other, Methincketh (sayeth he) oure Lorde maketh a necessi­tie of paying tithes. For in all the nevve Testamente there is not the like expresse mencion made of them, as there is here. But is this necessitie of paying tenthes, retained by vertue of Moses his lavv? No, For ther be some things conteined in the lavve, vvhich be morall, some things ce­remoniall, and some things iudiciall. The morall part of the Lavve at all tymes, and of all persons muste be needes obserued. [Page 351] The ceremonialles vvere to be kepte on­ly of a certaine kinde of menne, as the Ievves, and at certaine times, as namely for example, circumcision. And these vvere only in a figure. Moreouer, there vvere some things iudiciall, as if anye had stollen a sheepe, he vvas iudged by the lavve to pay foure folde. Therefore novve the question is of the tenthes, vvhether they pertaine to the morall lavve. And it seemeth they doe not, bicause the morall preceptes be of the lavve of nature: And that only is the lavve of nature, vviche naturall reason it selfe dothe persuade vs of. But vve are nomore persuaded by na­turall reason, to geue the tenthe, than the ninthe parte, or the eleuenth, or so forth. Ergo, vve are not bounde to the tenthes by the lavve of nature. But on the other side if they shoulde not be payed, then shoulde not they doe vvell that paye them.

Hereunto some haue made ansvver, that lyued before vve vvere borne, that there be some lavves only morall, some on­lye ceremoniall, some partelye morall, [Page 352] and partly ceremoniall. This lavve, Thou shalt not kill, is only morall. So likevvise is this, Thou shalt vvorship the Lord thy God, and so forthe. If thou say, Vpon such a day, thou shalt offer a lambe at the euen tide: this only is a lavve ceremoniall. But if vve say, remember to kepe holy the Sa­both day: something it hath in it, that ap­pertaineth to the lavv morall or naturall, and something there is in it that is cere­moniall. This poynte is morall, vvhereof also natural reason giueth vs secrete vvar­ning, to vvitte, that vve should haue some vacant time to serue God: But that this chefely should be done vpon the Saboth day or the Sunday, &c. it is iudiciall.

VVherupon they say also that the cō ­maundement vvhich concerneth tythes, is partly ceremoniall, and partly morall. For tithes be for the relefe of pore men, and such as apply Gods seruice, or the of­fice of preaching. For he that serueth for a publique minister of Goddes churche, it is good reason he should liue of their publique charge vvhere he serueth: and this is the lavve of nature. But that the tenthe parte shoulde be paide, it is cere­moniall. [Page 353] But is the paimente of tenthes kept novve? I say that the determining of that pertaineth to any prince, that hathe authoritie to make a lavve, and that the Churche hath that povver and libertie to appoynt either the tenth or ninthe parte, or any other suche porcion. VVherefore the tenths be still holden, not bicause the paiment of them is necessary by the lavv of nature, but bicause the Churche hathe so ordained. So farre haue I thoughte good to recite vnto you. Thomas of A­quine, that his decision of this question mighte be the fullier & perfitlier concei­ued. Ye sée then howe he groundeth the paiment of the tenthe parte, not of the lawe moral, or natural, but vpon an or­der taken by the church. Which churche neuerthelesse (as he also declareth in his booke called Secunda secunda) in defining Quaest. 87. art. 2. and rating out an agreable porcion to be paid, proceded not without the aduise of Goddes word. To the which purpose, he bringeth in, not only that vow of Iacob, promising with direct wordes, the tenth of all that God should giue him, but also S. Paul himself, reasoning (as before ye Genes. 28 [Page 356] haue heard in this manner: If vve haue sovven vnto you spirituall things, is it a great thing if we repe your carnal things? 1. Cor. 9. By occasion wherof the Church (sayeth this said Thomas of Aquine) determined that tithes should be paide.

Those constitutions likewise, which Constitu. Apo­stolicarū, au­thore Clemē [...]e Papa, & Mar­tyre, lib. 2. cap. 39. be called the Apostles, and withoute all controuersie be of no small antiquitie in the Church, say, that although God haue deliuered vs from the expiations, assper­sions, and continuall washings. &c. vsed in the olde law, yet hath he not deliuered vs from the oblations which we owe to the priests. And by and by this cōclusion is added: I herefore thou shalt doe as the Lord hathe commaunded, and thou shalt giue the priest He doeth not say the tenthe part, but that that is due: for the tenth parte is rated out by the order of the Churche, & not expressely by gods word in the nevve Testament. Cap. 14. Cap. 17. that that is due. Which same Decrée in effecte is repeted Constit. Apost. lib. 8. cap. 36. The counsel celebra­ted in Foro Iulij, ratifieth the same con­stitution, confirming it with the place of Malachie before specified. The Synode named Moguntiacensis, which was hol­ded in the raigne of the Emperoure Ar­nulphus, sayeth: VVe giue vvarning and commaundement, that in no vvise ther be [Page 355] vsed any negligēce in paying the tēth part to god,That vvhiche the Lord him­self appoynted to be giuen him in the old testament, that is, the tenthe part, the same novve is assig­ned to Gods Ministers, by the decree of this counsel in the nevve. Cap. 10vvhich the lord himself apointed to be giuē him. For it is to be feared that god vvil depriue him of his necessaries for his transgression, vvhosoeuer he be that vvithdravveth from God, that vvhich he ovveth. Which words be so wel liked of y^t they be rehersed euen as they stand in order, by y^e Synode of Mentze, assēbled vnder the archbishop Rabanꝰ. The same righte of tithes is established in Concilio Aquense, vnder Pipine y^e Emperor, ca. 32 et. 33, & proued at large many wayes. As for other counsels & Canons, I passe thē of mine owne accord. For what shuld I any more goe aboute to employ any fur­ther labor in the confirming of an open & and plaine truthe?

Séeing then the vse of the tithes begā first by the Patriarks, was cōtinued by the law of Moses, was alowed and well liked of by our sauioure Christ, hath ben euer holden frō the beginning as a law inuiolable in y^e church: séeing reason per­suadeth them: Scripture willeth them, the very causes of their institution not remoued, require them: seing the coun­selles, [Page 356] the Apostles Canous, the graue and learned wryters bothe proue them and approue them: shal we now wincke at them any more in the handes of them that haue no right to them? and yet dout, whether they be henceforthe lawfull for the stewards and ministers of Gods re­ligion? If reason moue vs not, shall not Goddes woorde yet draw vs? If Goddes comfortable promisses do not allure vs: shall not yet his terrible threatnings make vs agast? If no scruple of consci­ence can driue vs forwarde to doe oure duetie: shall we not yet be stirred vp and enflamed with gods sorowful cōplaints? with his frowning and lowring lookes, with the consuming heat of his indigna­tion?

But I will stay my self, praying God to directe vs with his holy hande, and nothing doubting but that our Debbora will goe forward by Gods good helpe, ze­lously to accomplishe that, which vertu­ously and godlily hath ben begonne. Me truely not all any priuate consideration, (and Lord thou knowest it, that knowest all things) but the very zele of Goddes [Page 357] house hath moued to be the more earnest in prosecuting of this cause.

I Wil now thither againe haue recourse, frō whence I haue bene holden som­what long. It is nowe a cléere case I truste, that God neglecteth not the least flie that flieth, nor y^e poorest worme that creepeth vpon the grounde: muche lesse an oxe or a fatte bullocke, or anye such profitable and commodious beaste. Which howe little he lotheth or dis [...]ai­neth, thereby euidently it is shewed, in y^e he vouchsafed in times past to accepte and take thē for a sacrifice. There is not then the least thing in the world, y^e doeth not féele the benefite of Goddes Proui­dence. Which if it should but withdraw it selfe for a moment, all heauen & earth [Page 358] would straightwayes go to wracke, and the vniuersall nature stand at a stay.

He therefore whiche in this respecte might be wel saide to haue rested the se­uēth day, either bicause (as Chrysostomꝰ Homilia. 10 noteth vpon Genesis) he ceased from the work of his creation, that is to say, he no more made afterwardes any creature of nothing: or else also (as Austine addeth) De Genes. ad litteras. lib. 4, cap. 11. &. 12. bicause he did fourme no newe kinde of creature not before made: or finally ab affectis, bicause in him, & by him, we rest from the workes of oure owne will, and De Genes. cō ­tra Manich. lib. 1. ca. 22. haue rest & quietnesse in oure conscience: euen he (I say) and the very same yet ne­uer letteth his hand be slacke, but, accor­ding to the saying of our sauiour Christ, Ioh. Euang. cap. 5. frō the beginning of y^e world vntill this day is euer woorking, as he also himselfe is neuer idle. For his Prouidence (assure your self) is not like to the destiny of the Stoickes, whiche whippeth the toppe with a childishe scourge, that it mighte afterwardes goe of it selfe, or only tour­neth the roller downe the hill, y^e it might driue forwarde withoute further helpe, by the very force & violence of his owne [Page 359] swaye. But continually it is in watche and ward according to that saying of the Prophete: Beholde he that keepeth Is­raell, Psal. 121. vvill neither slumber nor sleepe. And therefore Basile and Chrysostome Basil. in. 1 cap. Genes. Chrysost. in 8. cap. Genes. ascribe vnto God [...], that is to say, an eye that neuer resteth. Goddes Prouidence doeth not only giue the heauens an ordinarie course, & when he hathe sette them on woorcke, leaue them to their owne direction, but he ma­keth them in their reuolution so to shede their vertue vpon the earth, as to his di­uine maiestie it séemeth best.

Sometimes therefore for oure iuste deseruing, he maketh them like iron, or harde flinte, so that they yeelde vnto vs no croppe of comforte: he brideleth their force and vigoure, and restraineth their wholesome influence from the earthe: yea he causeth them to send down vpon vs for wholesome vapoures poysoned exhalations: for freshe and swéete licou­red baumes, blasting thunder boltes, and lightening oute of measure, for temperate and faire weather excessiue heate if it be in the Sommer, in the [Page 360] winter intollerable and extreme colde: breefely, in steade of good iuice, pleasante air, moderate & gentle shoures, dearths, droughts, plagues without ceasing.

Contrarywise, when it pleaseth him, it falleth out with vs, as it is in the 107. Psalme: They sovve the fields, and plant vineyardes, vvhich bring forthe frutefull encrease. For he blesseth them, and they multiply exceedingly.

Howe vntrue therefore is that which the godlesse Cyclops in Euripides stic­keth not to auouche? affirming that the soile, whether it wil or no, of a course in­euitable yeldeth her encrease?

God doth not only put into our minde wholesome counsels, but he furdereth & bringeth thē to effect: not only he giueth vs strengthe to goe, but he setteth oure paths straight. By whom we are raised when we fall, and stande still when we are vp, and recouer when we be sicke, and liue when we are in health, and re­niue when we are dead.

Finally, what one thing cā we do w^c ­out him? & what one thing cā we not do by his helpe? For of him it is y^e we haue [Page 361] our lyfe, our mouing, our naturall exi­stence: as the Apostle preaching to one of the Athenians, alleageth out of one of their owne heathen Poetes. Which say­ing béeing well wayed and scanned, fur­thereth not onely mine assertion, but the fayth also and beleefe which we haue in God, whereby we are fully persuaded, that he worketh without euer leauing of in his creatures, which he hath made. For we do not so drawe oure lyfe from God, as though we were any parcell of his substaunce (as the Maniche [...]s fondely helde) and as one parte and member of our natural body is nourished and relie­ued by an others ayde: but surely béeing Hovv vve haue our beeing of God. an other thing by nature, than he is, for none other reason we are sayde to haue our béeing of him, but bicause he wor­keth it by his power. And this is the worke of his Prouidence, whereby he holdeth all things in him selfe, mightely reaching by his wisedome from one end of the worlde to an other, and swéetely disposing all things in good order: in re­specte whereof we may be sayde to lyue in him, or by him, to moue in him, and [Page 362] in him to haue (as it were) residence. Wherevpon iustly and with good cause we might inferre this conclusion, that if God woulde withdrawe from vs this straunge worke of his gouernement, we should neither liue nor moue, nor be any thing. Therefore when I defined Gods Prouidence amongst other things I pla­ced this in my definition, whereby all things in heauen and vnder heauen are continually gouerned and prouided for.

WHervnto I added imme­diately, according to the state of their owne na­ture. For this alwayes necessarilie presupposed, which surely is an infal­lible and most certayne truth, that God vseth no parcialitie in his welding of the gouernement of this world, but loueth [Page 363] all his creatures (as his creatures) after alike and an equal maner: yet this also is no lesse true to be imagined, that he con­sidereth all things, as they either be in thē selues, or deserue to be. His gouern­ment therfore béeing iust, and according to reason, he dothe not honour flies and gnattes with such dignitie and prehemi­nence as he dothe man, nor man as An­gels, nor one man as another: But (as Boetius sayth in a place before mētioned in my seconde booke) looking out of the high prospecte of his Prouidence, forse­eth what for euery thing is moste fit: but (as Plato in that poynte wryteth very well in Timaeo) as euery thinges nature is capable of a blessed state, so farre foorth he woulde haue euery thing dignified, and made semblable to hym selfe: but (as holy Scripture it selfe euery where ringeth & fingeth out) he rewardeth eue­ry man according to his workes.

He therefore may be answered euen with as muche ease as he obiecteth, that chargeth vs so vnaduisedly w^cout cause, saying: Let vs not be suche foolish flatte­rers of God, that whyles we would make [Page 364] his power to goe downe to these base things, we should do wrong to our selues, saying, that ouer reasonable creatures & vnreasonable Gods prouident care is all alyke. For if he meane by this his word alyke, as thoughe in euery respecte and condition, and in a lyke degrée of quan­tie it were sayde that Gods Prouidence stretched alike to these simple and brute creatures, as it doth to vs men that haue the vse of reason: it might be well asked him agayne, who euer was so madde to beléeue that? for nature, reason, and our common sense, yea our dayly experience dothe reclayme.

Else what more absurditie shoulde He shevveth a similitude of the Sunne, hovv gods prouidēce is extended to al his creatures after a like sort, and not af­ter a lyke sort. it be, that Gods Prouidence shoulde equally after a due rate and proportion viewe ouer with a fauourable regarde aswell the basest things in the earth, as either men, or Angels, or other heauenly wightes that be aboue: than it is for the Sunne in the firmament not onely to shine ouer all heauen, and vniuersally to giue lighte to all the worlde, pouring downe his beames cherefully vpon sea, and land, but to glanse also particularly [Page 365] through euery hole, and with his greate glistering and brightnesse to expel dark­nesse round about in the very simplest corner that may be found? Which sunne although it enuie nothing the vse of his lighte, but extendeth it of his owne part after a lyke fashion to all: yet who séeth not, that séeth any thing, that euery thing doth not feele by it the like commoditie, nor in euery place where it shyneth, it hath the same effecte? It giueth light in déede, but yet the blinde man séeth by it neuer the more: it warmeth and ma­keth hotte, but yet the beast called Sala­mandra is colde still: it mollifieth and maketh soft, but yet clay and earth is the harder for it: it reuiueth in the spring­time all hearbes and flowres, and in the haruest it ripeneth all corne and fruite: but yet the grasse that is cutte downe in the field, it altowithereth and drieth vp. The Sunne dealing so indifferentely, why is all this? Truly not of the behalfe of the Sunne, which worketh according to the mattier that is vnderhande: but either the capacitie of euery thing wyll not receyue, or else euery nature is not [Page 366] apte to beare that which so openly and commonly is to be had.

Euen so fareth it with the Prouidence of almightie God, which béeing equally present in euery place: yet in euen por­tiōs doth not cōmunicate to euery thing an equal vertue. In euen portions I say, not in euen proportions. For else I know wel inough that he alwayes kepeth that equalitie, that bothe reason and iustice would require.

But why doth he not so? what is y^e mat­tier, I say, y^e he doth not endue all things with like guiftes? Forsooth for all things be not capable, nor apte for the like.

But he might qualifie all things (if it please him to receiue the like benefites at his hands.

He might in dede do many things by his miraculous power, which he will neuer do notwithstanding: yea, and that he should do them at any time, things yet still remayning in their owne nature, how could it, I pray you, hang togither? Shall a gnatte be a gnatte still in the es­sentiall forme of a man? or shall that which is lesse inquantitie be bigger than [Page 367] that which is muche greater? or shal not that which is nowhere, be yet still in a place? Or finally, shall one, and the same nature, at one time & in the same ground (as it were) admit qualities vtterly re­pugnant? No truly, God would not that, hauing limited euery thing that is natu­ral within bounds agreable to thēselues. Therefore he hath made an Angels na­ture farre diuerse from a mannes, a mannes from a beastes, a beastes from a trées, and so foorthe. Wherein so long as they continue, Gods ordinaunce (as reason is) must nedes holde. If it please God at any time to alter them, he may in déede wel do so, I denie not: but he wil neuer so alter them, that there shall be founde no diuersitie in that poynte: at leastwyse wherein the alteration is made.

I say this, God may in déede make a gnatte a reasonable creature: but then of necessitie muste the gnatte néedes goe out of his owne kind, that is to say, it can be a gnat no longer.

God may make a humaine creaturs, without shape, without distinction of [Page 368] members, without hauing any visible nature, without place, without bignesse, yea and by no meanes able to be compre­hended D. Smith pag 129. of a boke of his agaynst the late vvor­thy Archby­shop D. Cran­mer, sayth, Christes body is excepted frō this rule, if it be hyd out of sight vnder the phantasticall forms of bread and vvine. Epist. 57. by any naturall sense: but thys humane creature is not then any more humane, not any more (I say) of oure stampe. Why so? Damascene giueth the reason. For (sayth he) the distinction of members dothe so appertayne vnto the nature of mans body, that where there is no suche distinction, there is no perfecte mans body.

S. Austine ad Dardanum answereth likewise: Take roumes and spaces from bodies (so that there be neither narrowe nor strayte place left that may conteyne them) and then consequently they shall be nowhere, and if they shal be nowhere, they shall not be. And the same S. Au­stine ad Enodium, graunting well that Epist. 101. the reason of diuerse changes and trans­mutations is vnknowen, whervpon fol­loweth the varietie of all myracles that may be seene: Yet neuerthelesse (sayth he) are we therefore ignoraunt that there be bodies? that we haue a bodie? that a­gayn there is no body, be it neuer so smal [Page 369] or sclender) which according to the rate of his quantitie, dothe not occupie the compasse of a place? And in that it is holden in suche a compasse, that it can not be euery where all whole, but that it is lesse in a part of it, than in al the whole sette togither? These poyntes bicause they are well knowen, we may conclude with good cause that which may be ga­thered of it.

That which Cyrillus sayth in his se­conde Booke de Trinitate, to proue that the diuine nature is not thronged within the circuite of any certayne place, may very aptly in this case serue our turne: If the godhead (sayth this father Cyrill) could be deuided and parted into peeces, then might it be taken for a body, and if it were so, then should it needes be in a place, and haue bygnesse and quantitie: and beeing of any mickle or quantitie, it could not choose but be limitted within certayne boundes.

Vigilius lykewise writing agaynst Eutiches the Heretique, in his fourth booke, sheweth vnto vs a greate cause why the body of an humain creature can [Page 370] not bée visible and inuisible, in a place, and yet not in a place, shapelesse, and yet haue a shape, hauing the proportion of a mannes body, and yet without the limmes and members of a man. &c. all at one moment of time, and at one very instant. For (sayth he) one, and the selfe same nature can not admitte at one, and the selfe same time, repugnant and con­trary qualities in it selfe. The Schole­menne them selues teache this, that God may not be sayde to do those thin­ges which include in them selues a con­tradiction, that is, suche repugnaunt and contrarie affirmations, that the one of them of necessitie must ouerthrowe the other.

Wherefore I can not but maruayle so muche the more at the learned schole­man Lib. 4. contra Martionem. Lib. contra A­dimantum cap. 12. Ad Bonifaciū Epi. 23. In his dialogues a­gainst Eutiches In Ancorato. Thomas of Aquine, who affirming the holy sacrament to be Chrystes very body & bloud (as in déede in some maner and phrase of speache it may verily and truely be reported, bothe bicause it signi­fieth the true body and bloud of Chryste, as Tertullian and Austine full well de­clare: and for the vnspeakable grace [Page 371] and vertue that to the due vse of the same is annexed, as Theodorite and Epi­phanius playnely teache: moreouer by­cause this moste reuerende Sacrament is to vs a sure pledge and instrument, whereby wée receyue Chrystes body and bloude in suche maner and fourm, as they be offered to vs, that is to saye spiritually, and not carnally, as to let many other passe Cyrill, Austine, Bar­narde, Anathematis­mo. 11. trac. 26 16 Euang 10. hannis, & tract. 27. In ser. de S. Martino In lib. de coen [...] Domini. and B [...]trome tell vs:) I can not (I say) but muche maruayle at Tho­mas of Aquine, who affirming that the consecrated breade and wyne is the true, naturall, and humayne body of Chryste borne of his holy mother, and nowe reygning in heauen, doth yet so sette it oute, as he sayth, it is exhi­bited in the Sacrament, that ye would thinke it nothing lesse than suche a true naturall mannes body, as he speaketh of, for thus forsoothe he descrybeth it: Christus totus est sub qua [...]ibet parte specie­rum Thomas ter­tia parte sum▪ q. 76. art. te [...] ­tio. panis & vini, non solum cum frangitur hostia, sed etiā cū integra manet. Nec est di­stātia partiū ab inuicē, vt oculi ab oculo, aut oculi ab aure, aut capitis à pedibus, sicut est [Page 372] in alijs corporibus organicis. That is to say, Chryst is whole vnder euery parte of the fourmes of the bread and wyne: Organical bo­dies be those that consiste of the head, armes & legs. &c. not onely when the hoste is broken, but also when it abideth whole. And there is no distaunce of one parte from an other, as of the one eye from the other eye, or of the eye from the eare, or of the heade from the féete, as there is in other bodies organicall.

And may I not note (trowe ye) the great ouersighte of them, who affirming that our Lorde Iesus Chryst is of a truth ascended vp to heauen, in that very same substaunce which he tooke of the vnspot­ted virgin, that is to say, that he hath lif­ted it quite away from the earth, & hath placed it aboue in his celestiall palace, there to continue vntill suche time as all thinges be restored, accordingly as it is set out in the Actes: would yet beare Cap. 3. Christes bodily ascention stan­deth not vvith his bodily pre­sence vpon the earth. vs in hande nathelesse, that the same bo­dy is resident here in earth by al meanes as verily as he is in heauen?

And shall we not thinke their tale is scarse coherent, who inueying agaynst Brentius, and certayne other, for say­ing, [Page 373] Chrystes body is in euery place: So doth Cani­sius the Iesu­ite in the pre­face of his first booke de cor­ruptelis verbi Dei. Contra Faustū lib. 20. cap. 11. in fine. woulde yet dispearse it (as it were) them selues, I wotte not into howe ma­ny coastes and countreys at one time?

Surely Saincte Austine wryting a­gaynst the secte of the Manicheis, stye­keth not playnely to saye vnto them, that Secundum praesentiam spiritualem nul­lo modo Christ [...]s pati posset, secundum ve­rò praesentiam corporalem simul & in sole, & in luna, & in cruce esse non posset. That is to say, that according to hys spirituall presence, Chryste coulde not suffer: but according to his bodily pre­sence, he coulde not be at once bothe in the Sunne and the Moone, and vp­pon the Crosse. Whiche if it be true (as wée may beléeue hym) howe muche lesse may it be sayde, that he hathe the very naturall substaunce of hys hu­maine body in so infinite pyxes and bo­xes at one houre? Doth that stand with the true nature of suche a body, as (cor­ruption and sinne onely excepted, with the properties of his body glorified) is lyke oures? Which onlesse we will say with Eutiches, that it is consumed and [Page 374] swallowed vp of the Godhead, muste néedes haue the same circumscription that it had before.

That which we wryte of Christes body, whiles we speake of the true na­ture of a man, the like might I exempli­fie of all other thinges, whereof if their chaunge be in their very nature and substaunce: then algates we muste pre­suppose of congruence, that they be not that any more, from whence they are chaunged. If God then do not indue a gnatte, a worme, a flée, or any suche lyke thing, with any suche plentyfull guyftes, as he dothe a man, the cause is not Gods lesse care and Prouidence, that he hath ouer them, but bycause he woulde not estraunge them from their owne kinde, but leaue them, as they be already, by their creation. For he no doubte is willing of hys owne parte, (suche is and hathe bene alwayes hys great goodnesse) to bring al things which he hath made, to a certayne kind of per­fection, but yet (as good reason is) to such a kinde of perfection, as their owne na­ture requireth.

Thus hitherto haue I procéeded (as it séemed best) in perusing ouer my defini­tion, which I proposed, of Gods Proui­dence in the begining of this my third [...] booke: shewing that it is nothing else, but an order thought vpon from euerla­sting, and most stedfastly decreed in Gods counsayle, without any alteration to be loked for, wherby al things in heauen or vnder heauen be continually gouerned and prouided for, according to the state of their owne nature.

The first Chapter.

HAuing now suffi­ciently (as I truste) declared, what Gods Prouidence is: it now followeth as a néede­full consequent, that I speake somwhat of the maner of Gods gouernment: name­ly whether he him selfe (as the Poetes imagine of their Atlas that he shoulde beare vp heauen with his shoulders, or as the supersticious do fable of S. Chri­stopher, that he should carry Chryst vp­pon his back, he hauing the round world in his hand,) whether God (I say) vnder­take this gouernement, as immediately [Page 380] welding it by himself, or else also ruling it by his Angelles, appoynted either to their generall, or especiall charge.

In the explication whereof, as well greate wits as learned heads haue bene somewhat troubled and entangled: and not Christian wryters onely, that haue bene exercised in godly learning, but the Philosophers also, some of them haue scarcely vnwrapped themselues oute of the briers. Gregorie wryting vppon the 34. chapiter of Iob, séemeth flatly to deny in plaine wordes, that there should be a­ny suche regiment of the Angelles: For thus he sayeth vpon these woordes of E­lihu: VVhome hath he made gouernoure vpon the earth besides himself? or vvhom els hath he sette ouer the rounde vvorlde vvhich he hath made? This is spoken to this purpose, that thou maiste gather by his vvoordes, that God hathe committed this authoritie to none but himselfe. For he that made the vvorlde by himselfe, by himselfe also ruleth it: neither hathe he nede of others helpe to gouerne, that ne­ded not any assistence to create.

Wherin if this be S. Gregories mind, [Page 381] that God ruleth the worlde absolutely, without the ministerie of his Angelles: neither doth the reason that he maketh, confirme sufficiently his assertion, no nor yet the saying of Elihu. For what if God wroughte by his owne power, the woonderfull woorckemanshippe of this world? Should he not therefore vse the seruice of his creatures? Which nomore is a derogation to his almighty power, than it is a disgracing to a prince, to haue greate store of learned and wise men to put in trust w^c the affaires of his realme: or to haue valiante and politique men of warre a great numbre, hable to conduct greate armies, and to fighte like stouts chāpions for their countrey. Nay more­ouer this will I say, if it be a greate ho­nor to a worldly prince to haue such sub­iectes, a greater glory it must néedes be to the guide and gouernour of the whole world, to be obeyed and serued of suche creatures. For if the subiecte haue any such excellēt and passing qualitie, wher­withal he may stand his prince in stede: to whose commendation is it, next gods, more than it is to the very subiects? But [Page 382] if the creature haue anye thing that is good: who better deserueth the praise of it, than God himselfe, from whose spring and fountaine it is deriued?

But he néedeth not others help in his Obiection. gouernement, no more than he néeded their furtherance in his creation.

I graunt well that: Neither hathe he Ansvver. néede of oughte else, that either man or Angel is able to doe. Yet it pleaseth him to be gloryfied euen of vs, that be but brickle vesselles, & so highly he accepteth our prayers, our thanks, & our vertuous & godly déedes, y^e they be accepted as sa­crifices in his sight. The cause why he v­seth his holy Angels in this so honorable execution of his iudgements, is not assu­redly any nede, (for what nede could he haue of them, whose whole power depē ­deth of his direction?) but the very order and māner of his dispensation. For God only is he which cōmaundeth, which au­thoriseth, which giueth strength & vertue to accōplish, & therfore (as I might well conclude) at whose only becke all things how, according to that sentēce of Elihu. The Angels of their part what else is it [Page 383] y^e they haue to do, but to sustaine y^e burdē of their charge? wherin be it so they do a­ny thing, that is séemely for the woorthi­nesse of their office: the obedience in dede is theirs, but the vvorcke it selfe that is done by them (as wryteth the father A­thanasius in his fourthe sermon againste the Arrians) is not their [...], but Gods.

But we wil not take Gregorie at the worst, whose iudgement in this poynt is good inough For he openeth himselfe ve­ry well in his foresaid commentarie vp­on Iob, saying: that although the creator of all things, vveldeth the gouernment of all things by himselfe. Yet to distinguish the order of this goodly vniuersall state, he gouerneth things diuersly by the mi­nisterie of suche and suche Angels.

Aristotle in dede is wel cōtēt to suffre y^e angels to enioy their office: but in cō ­ming some what nigh the mark, methin­keth he shooteth cleane besides it. For in a booke of his which he wrote de mundo, (be it so that that booke be his) he re­sembleth God to that greate king of the Persians, Xerxis, or to Cambyses, or Da­rius, or some suche like: Whose manner [Page 384] is themselues to deale in the waightiest and honorablest affaires: but as for smal­ler and baser matters to leaue them to others disposition.

We of our parte, when we speake of Angels administrations, are yet farre i­noughe from suche meanings. For we know wel affine there is no small oddes betwixt God & the king of Persia. Who being but a mortal and fraile man, was neuer able himselfe to entermeddle in suche manifolde and sundry kindes of matters, as to the welding of his domi­ons appertained: and therfore it is possi­ble he was forced to vndertake and pra­ctise suche an order. But God, I say, our God, and oure moste highe and mightie soueraigne Lord, in wisdom, and know­ledge withoute bottome, in place euery­where, in laboure, and paines taking ne­uer weryed, in loue, and entier good will towardes the moste, and least of all his creatures moste excedingly earnest a­boue measure, hath vtterly none occasi­on so to deale.

He ruleth therefore eftsoones by his instruments, as well Angelles, as other [Page 385] ereatures of his appoyntment, or rather The difference betwixt Gods gouernement, and such as be gouernoures vnder God. his instruments rule by him: they as se­uerall in their places, he as excluded frō no place: they as his especiall deputies, he as a gouernoure in generall: they as subiectes bounden to obey, he as a Lorde that weldeth all things at commaunde­ment: they as limited within their boūds which they may not passe, he as at his owne libertie withoute any restrainte: and (to be shorte) they as directed by his vertue, withoute which they are able to doe nothing, he as directing them by his owne. Sée ye not the greate difference? What is here like to the king of Persia, Darius, Cambises, or any suche, that neg­lecte in comparison their safegarde, ouer whome they constitute and appoynte o­thers? So then God ruleth by others, so often as he executeth his counselles, that he is alwayes ready at hande himselfe: so suffereth he others to haue iurisdicti­on, that the authoritie of their commissi­on they may not in any wise excéede: so he giueth away his power, that especi­ally he reserueth it to himselfe: so he go­uerneth by the gouerned, and by them [Page 386] that be gouerned, he subdueth all thing [...] to his gouernement.

The ij. Chapter.

WHat of all this cā be dis­proued? Wherunto first reason it selfe bringeth a credite, thē the sacred scriptures beare wit­nesse, nexte the consent of graue, auncient and learned men, last of all the very recordes and experiences of the time that is past. For (to beginne with that poynte which I first proposed) what is an Angell, if we scan the discent of the Gréeke woorde, but a messenger? What is a messenger, but a factor (as it were) in the behalfe of his maister from whom he is sent? What is factor or an attourney, but suche a one as serueth for an other?

The Angelles then being Gods mes­ [...]g [...] do him seruice? but what seruice? [Page 387] Their very names declare, which be gi­uen The names gi­uen to Angels in scripture. them in the sacred scriptures. For Iacob méeting Goddes Angelles in his way, as he went forwarde towardes his countrey, calleth them (as it is in Gene­sis) Cap. 32 the hoste of God. Whereby he sée­meth plainely to confesse, that they were sent to saue him harmelesse, and to con­ducte him safely in his voyage. Luke in Cap 2 his gospell termeth them the souldiers of heauen. Whereby he giueth vs to vn­derstande, that they holde a continuall combate, and a daily warfare in oure be­halfe. The Epistle to the Hebrues, cal­leth Cap. 1 them ministring spirites, sent forth to minister for their sakes, that shall be heires of saluation. Whereby it is easie to conclude, that the charge of Gods cho­sen is committed to them. S. Paule cal­leth Cap. 1. ad Col­loss. them sometimes Principalities, Powers, & Dominations. Wherby not nowe obscurely, but in plaine woordes, what dominiō and rule they haue vnder God, without all ambiguitie it is expres­sed. These then, and other names be gi­uen them as very manifest argumēts of their power & authoritie vpon the earth.

The same maye be gathered of their The nobler creatures haue preheminence ouer the ba­ser. great excellencie and woorthinesse aboue mortall creatures, wherewith alwayes naturally they haue bene endued. For nature woulde, and reason requireth, that the nobler ouer the baser, the stron­ger ouer the féebler, the wittier ouer the vnwiser, shoulde haue the vpper hande. For who is better able to sustaine toyle and laboure than the valiantest and no­blest courages? or to gouerne and guide, than the wisest counsellers? or to defend others from oppression, than the stron­gest champions?

But as euery one is most able to stād in stéede: so reason and iustice by their authoritie and priuiledge may cōmaund that they shoulde best be estéemed & pla­ced in their due roume.

What sequele mighte be inferred hereupon, who séeth not? For of the pas­sing and soueraigne dignitie, of the excel­lent wisdome, strength, and puissance of the Angelicall natures aboue mortall creatures (were there nomore said than hath ben hitherto) no mā nedeth to dout. How much lesse should we be holden w^c [Page 389] perplexitie, when we heare in the sacred The Maiestie of Angels. scriptures with what a glorious and tri­umphant maiestie, they haue appeared, and shewed themselues vpon the earth? Daniel wryteth in his prophecie, that at Cap. 10. a time when he looked vp to heauēward, he beheld a mā clothed in linnen, whose loynes were girded with fine golde of Ophaz: whose body was like the Chry­solite, and his face to looke vpon, like the lightning, and his eyes as lampes of fire, and his féete were like in coloure to po­lished brasse, and the voice of his woords were like y^e voice of a multitude. Wher­vpon they that were in Daniels compa­ny, notwithstanding that they sawe not this dreadfull sight, yet stricken (I wotte not howe) with a sodaine terroure, they were faine to runne away forthwith, and to hide their heades in corners for very feare. Daniell himselfe, that was lefte poste alone, hauing nowe falne flat to the ground al quaking and trembling like an aspen leafe, when he hadde bene eftsoones touched after a courteous and gentle manner by the Angell, who to chéere vp his dismaide and agasted spi­rites, [Page 390] had very louingly and comfortably spoken to him, at the lengthe with very muche a doe, opening his mouthe in this manner: O my Lorde, by the vision my sorovves are retourned vppon me, and I haue receiued no strength. For hovve can the seruaunt of this my Lorde, talke vvith my Lorde, being suche a one? For as for me, straightevvaye there remained no strengthe in me, neither is there breath lefte in me.

And yet here all this while was but one Angell. What shall we say of that apparition, that was made to the shep­herdes at Christes birthe? When first at the comming of an Angell, the glory of the Lorde shone round about them, that (as S. Luke wryteth of them) they were Luke. 2 caste into an excéeding great feare, and soone after the souldioures of heauen in a great number being assembled; the An­gelles were heard in the elemente with their musicall and melodious swéete songes chaunting and lifting vp theyr moste tunable sounding voyce for very Math 28 ioy, oh howe swéetely and chéerefullye?

Likewise at Chrystes resurrection, [Page 391] when the stone of his sepulchre was rolled away by the Angelles, with what a fearefull earthquake was this appea­rance made? Yea howe straunge and howe terrible was the very manner of the appearing? For euen thus Mathew describing it, his countenance (sayth he) vvas like lightning, and his raiment vvhite as snovve: And for feare of him, the kee­pers vvere astonied, and became as deade men. To bring in sundry other suche places, it were no harde thing. But who woulde not be satisfied with this that is already broughte, touching this passing woorthmesse that is in Angels, of whom Chrysostome wryting in his sermon de ieiunijs, Geneseos lectione: Great is hea­uen (sayeth he) but not so greate as an Angell: comely is the sunne, but higher is an Archangell.

The .iij. Chapter.

VVhereby, if the lighte of their souerainetie do not shewe it selfe: what then shall we saye to the open scriptures? For besides those names of theirs be­fore rehearsed in the same tenthe chapi­ter, where this feareful vision was made to Daniell, there is none (sayeth the An­gell) Cap. 12. that holdeth vvith mee in these things (meaning the defense of y^e church, whereof vnder Christe he was appoin­ted gouernour) but Michael your Prince. Of whom Daniell speaking in the ende of his Prophecie, at that time (sayeth he) shall Michael stande vp, the great Prince, vvhiche standeth for the children of thy people. To this scope also as some think tended S. Paules words, when he sayd, that the vvoman ought therefore to haue povver on hir hed, bicause of the Angels. Who assisting the cōgregation w^c their presence, mighte (as they say) take iuste [Page 393] occasion of offense, when they should sée in them any dissolute and loose demea­nour. And S. Iohn in the booke of his Apocalips, wheras he is eftesones com­maunded to write to these and those An­gels of suche and suche congregations, is literally interpreted of learned wry­ters, as directly shooting at the same marke. Whervnto then we are ledde by the Scriptures there is no controuersie.

The .iiij. Chapter.

WHose authoritie albeit it might suffise the godly: yet the rather to stoppe sclaunderous mouthes, let vs se I pray you, how well we agrée with the age paste, I say, with the auncient Do­ctours, and catholike fathers of Chry­stes Church. Surely Clemens Alexan­drinus in his sixte booke [...] [Page 394] (to beginne firste with one of the aunci­entest wryters nexte the Apostles, and not inferiour neither to any that wrote in his time) affirmeth that euery Angel hath his seuerall charge ratably enioy­ned to him, according to the number aswell of cities, as nations: and adding further, that peraduenture there be some of them that be appoynted to the ouer­sighte of euery seuerall and especiall person. And within lesse than a leafe after in the same booke: The power of God (sayth he) giueth good thinges by the ministerie of Angelles, whether they be seene, or not seene.

Dionysius Areopagita in his booke de coelesti H [...]erarchia, entreting very large­ly of this mattier, giueth a reason of the Angels names, and namely amongest other things, why they be called Domi­nationes, Virtutes, & Potestates, and so foorthe concluding that they be called Angelles rather than Superioures, bi­cause their order that be so called hath to do with manyfest and open cases, and for that the affayres of the worlde [Page 395] bee for the moste parte ordeered by them.

Lactantius not onelye speaketh of Lib. 2. cap. 17. de origine cr­toris. this gouernement of Angelles, but he telleth also in what sorte they go­uerne, saying: That GOD ruleth the worlde in suche sorte, as a gouernoure dothe guyde a Prouince, whose infe­rioure Offycers whiche hee vseth in gouernyng of hys Prouince, no manne would call hys fellowes, albeit that he weldeth thys charge, vsing them as his instrumentes: And yet they maye finde the meanes to doo somewhat whiche their gouernoure commaundeth not, by reason of thys ignoraunce, whiche is incidente to mannes frayle estate. But the Presidente and guyde of the worlde, whiche knoweth all thinges, from the eyes of whose diuine Maiestie nothing is kepte closse, hathe onelye hee and hys sonne all thinges in his power, and the Angels haue nought else to doo, but that they muste needes obey. De Genes. ad literam lib. 8. cap 23.

S. Austine yet somwhat more playn­ly setteth out the order of Gods Proui­dence: [Page 396] VVhich (as he sayth) hauing e­uery creature at his ordering, as well tou­ching their natures as their wils, their na­tures, that they may haue existence, their willes, that they neither be vnfruitful be­ing good, nor without punishment bee­ing euil, first putteth al things vnder sub­iection to him selfe, next he maketh the bodily creature to be subiect to the spi­rituall, the vnreasonable to the reasona­ble, the earthly to the heauenly, the fe­male kinde to the male, the weaker to the stronger, the needier to the rycher. By and by, not very many lines after: Ther­fore Cap. 24. (sayth he) to the highe Angels, who as subiects haue the fruition of God, and blessedly do him seruice, euery corporall nature is subdued, so is euery vnreasona­ble life, euery will, that is either frayle or Iewde, to do that touching their subiects, or with their subiects, which the order of nature in all things requireth, but at hys commaundement, and by his commissi­on, vnto whome all things owe their al­legeaunce. Tomo 3. ser. de ascentione do­mini.

Chrysostomus hauing alleaged diuers places of the Scripture to the same ef­fecte, [Page 397] effecte, openeth his minde afterwardes by a very pretie similitude, on this ma­ner: Euen as by the prouision of a good captayne generall, all townes, cities, and castles are defended with a bande of har­nised men, agaynst the force of the eni­mies assaulte, and all places are diligently made sure with weapons and engins of attillarie, from beeing rased and ransac­ked by the rage of barbarous and cruell men: so God in like maner, seeing diuels in their furious and madde moodes rude­ly ranging and rushing in, to the distur­baunce of peace and common quiete, are busily medling in euery corner: hath ap­poynted for our safegarde whole armies and troupes of Angels, that through their presence the boldenesse of dyuels might be quayled, and that by their ministerie we might enioy the commoditie and be­nefite that commeth by peace.

Ye sée then the consent of these graue fathers (for the mattier not béeing called into question, to what purpose should I wade in them any further?) from whom neither hath the age following disioyned them selues. Amongst the rest (bicause I [Page 498] will not stande in it to long) Holcote vp­pon the booke of wisedome setteth (as it were) a state vppon the question, decla­ring how and by what meanes God ex­ecuteth his gouernement by these second causes. God (sayth he) so gouerneth all Holcot in lib. Sap. cap. 8. lect. 104 things, that the gouernment of the secōd causes commeth betwixt. Therfore these grosse and corruptible bodies he gouer­neth by the heauēly bodies that are voide of corruption, and the celestiall bodies he ruleth by his angels, or (as otherwise they be called) intelligences. The reson hereof is this, bicause this participating is a grea­ter signe of his goodnesse, if he that go­uerneth and worketh all things commu­nicate orderly to other that be vnderneth him, the vertue of gouerning and of wor­king, thā if he should gouerne the higher and lower sort, and all things immediatly by him selfe. And therefore to shewe hys perfection, by causing and communica­ting his perfection to creatures, he com­municateth to some the rule of other. And hitherto we speake but in a genera­litie of this regiment and power of An­gelles.

The .v. Chapter.

THere be some (I am well assured) that loke to heare more particularely this case discussed, and namely whither to euery body frō the beginning be allotted his proper Angell. That there should be one, al Ecclesiastical writers before our time, that be of any name or fame do a­grée. So is it also famously reported, both of Socrates and Brutns, two heathen men. And Menander the comicall Poet (as he is cited by Clemens Alexandrinus) sayth In his 5. boke [...] these words.

But as for suche authors let vs way them hardly as lighte as any man shall thinke good. Surely that place of the Actes is not in my simple iudgement so lightly of any man to be esteemed. For when Peter (sayth Luke) who had bene Actes 12 conducted by the Angel out of prison, had knocked at the gates of that house, wher­in the brethren were met togither, they that were there assembled hearing of it, when it could not once sinke into their heades that it shoulde be he him selfe, bicause they knewe well inough he was made sure inough to mans reason, beeing kepte so straytely in close prison: here­vppon they concluded with them selues, and strayghtwayes affirmed withoute more adoo, that it was his Angel, and not he, whom the damoysell sawe. By the very maner of which coniecture, see we not playnly, that S. Peter is iudged to haue a proper Angell? And by whom is he so iudged? Not by any prophane men, [Page 401] but by the godly. And by a fewe of the godly? Nay (be you righte well assured of it) withoute any that reclaymed a­gaynst it, by that holy Christian con­gregation that was there so godlily as­sembled. But they spake it (sayth one) according to a general opinion that was then amongest them, wherby they were all of this beléefe, that euery faythfull Christian had hys Angell. Nature then taughte it them belyke, or else also the worde of God. If it were naturally engrafte, it hadde néede then doubtlesse to be a greate cause that shoulde moue vs to fighte agaynste it: if it be com­mended to vs also by the woorde of GOD, with so muche the more reue­rence wée shoulde receyue it. If it be confirmed and ratified by an vniuer­sall and vnifourme consente, howe muche lesse occasion haue wée to doubte of it?

Certaynly (whatsoeuer we say to the contrary) the wordes of oure Sauioure Chryste, when speaking of Childrens seuerall Angelles, he sayth they are still beholding his fathers face, are not so [Page 402] lightly and slenderly be ouerpassed. And if we make none account of them: what say we to our father Israell? Who bles­sing Iosephes two children, God (sayth he) which hath fedde me all my life long vntill this day, and the Angell also which hath defended me from all euill, prosper and blesse these children. Which béeing spoken purposely of his proper Angell (as Ecclesiasticall authors doo agree) shall we say it is but a sclender proofe?

O but in suche a Psalme, where the felicitie of the godly is described, God hath giuen (sayth the text) vnto his An­gels Psal. 91. charge ouer thee, to keepe thee in all thy wayes. I will not say here that these wordes pertayne onely to Chryste. Let them also be applyed (on Gods name) to hys mysticall body, whiche is the Churche. But what shall wée then conclude? That GOD hathe char­ged eyther all, or at leastwyse a great number of his Angelles particularely with euery especiall manne? If all of them shoulde continually stande boun­den with suche a priuate charge: howe coulde that by any meanes agrée wyth [Page 403] their diffinitiue and circumscribed na­ture? For euery one of them (whiche were a thyng impossible) shoulde bée styll presente with their assistence, in howe many farre distaunte places at one tyme? Agayne if euery one of the faythfull shoulde haue a great mey­nie of Angelles alwayes to looke to them: yet who séeth not, wythoute any necessitie, howe hugely oute of all measure the number of the Aun­gelles shoulde bée increased? But true­ly that sense wée néede not to force vp­pon the wordes of the Psalme, saying: God hath giuen his Angels charge ouer thee. The worde THEE in that place not signifying any especiall person, but generally all faythfull people, compacte into one body vnder Chryst their head. Ouer whome, béeing many, that ma­ny Angelles should be appoynted, it is no maruayle.

Muche lesse is the especiall care of one Angell ouer one taken away by the generall ioy that they haue all of a con­uerted sinner.

Much lesse doth the defense of many, by [Page 404] an especiall priuiledge, at a néede preiu­dice ones ordinarie protection. The fa­ther no lesse by Gods lawe, than by the course of nature, hath the chiefe charge of his owne children. And yet that say­ing of Ecclesiasticus is notwithstan­ding Cap. 17. a certayne truthe, where it is sayd, that euery body hath a charge from God ouer his neighbour, whether he be hys chylde, yea or no. And may it not so fall out I pray you, in this case, y^e one Angel hauing the chiefe custodie of one, yet so often as néede requireth, the rest are not altogither discharged?

But I will not too egerly contende, The author doth not much contende for the matier of our priuate Angel, but lea­ueth it as a mat­tier disputable rather than much material to or fro. for a thing that is not muche materi­all. I knowe some learned of late dayes dissent, and yet dare I not condemne by and by the former ages consent. Once this I am well assured of, that whether many Angelles, or one onely be particu­larly charged with euery Christian, we haue no cause to thinke oure selues not very well prouyded for, and re­garded.

The .vj. Chapter.

FOr if we call to minde the tymes paste, whither we consider the hystories of the sacred Byble, or des­cende downe lower to our selues: how ready and wil­ling haue they shewed them selues to do good, not only hauing a vniuersal care of Gods deare inheritaunce, his owne peo­ple, but imploying also particularly their paynes, trauayle, and greate studie in preseruing euery godly and faythfull man?

First for their general ouersight, that they pitche their tentes and pauilions round about those people, that feare God (to speake here by the phrase of holy Psal. 34. Scripture) let the proud king of the As­syrians be a witnesse. Who outragiously vaunting of his great power, & agaynst the holy hoste of Israell, opening with 4. Reg. 19. [Page 406] pride intollerable his blasphemous and wicked mouth, how was he daunted not­withstanding (Gods Angell fighting in their defense) and to what end came his furious fierce bragges? were not an hun­dred, foure score and fiue thousande the same night that he attempted his cruell purpose, striken downe dead in his owne campt? And by whom was this terrible execution in the defense of Gods peo­ple put in practise? was it not the Lords owne Angell, that wonderfully wrought it, and broughte it to passe? Wherevp­pon (as Herodotus maketh mention) when he him selfe was soone after slayne in the temple, as he was nowe worship­ping his false idoll, by his owne sonnes: after the maner of princely pompe his image was sumptuously erected, wher­vppon were engraued these wordes: VVhen thou lookest vppon mee, bee godly.

The Israelites when they marched through the red sea (O wonderous and straunge worke of God) is it not writ­ten, that Gods Angell was their guyde? Which as then it was done so notably, [Page 407] that they mighte sensibly féele it, as it were, with their handes: so may wée righte well hée persuaded, that nowe al­so by their ministerie, for our defense, no lesse effectually God worketh.

Whose singular and souereigne ayde howe many wayes it is auaylable to mankinde, let vs consider, I beséeche you, with our selues. For woulde a man desire comforte, when he is oppressed with heauinesse and distresse? Let hym peruse of Genesis the. 21. chapiter, of the 3. booke of the kings, the 19. of the Actes the 28. of Lukes Gospel the. 22. and there shall he sée Agar, the poore fugitiue, the séely persecuted Helias, the succourlesse and wretched Paule, finally Chryst him selfe sweating bloude and water for ve­ry anguishe, excéedingly comforted by Angels.

Would a man thinke it a great mat­tier to be deliuered from a present mis­chiefe, wherwith he is dreadfully beset? Let him beholde Ioseph admonished to flie into Egypt, the wise men to escape from the hands of Herode, Abacuck car­ryed by an Angell to relieue Daniell [Page 408] in his denne, S. Peter loased from hys chaynes, and conueyed miraculously out of prison. Or woulde he wishe his at­temptes to prosper, and to haue a good exployte in his affayres? Let him looke vpon Abrahams seruaunt, before whom Genes. 24. God sente his holy Angell, euen as A­braham his master had foretolde. By whose meanes (O Iesu) howe happie and blessed was his successe? Let hym consider Gods promise, which he ma­keth in Exodus to his people, saying to Cap 33. his seruaunt Moses, that he would sende before him a certayne Angell, and caste out the Cananites, the Amorites, and the Hittites, with other mo of the Gentiles, whom he there rehearseth. Let him call Genes 32. to remembraunce howe blessedly Iacob was assisted by the same meanes, when the Angels mette him on his iourney, as he was going towardes his brother Esau. And (to be shorte) let the holy Hystorie of Tobias, so maruelously con­ducted by the Angell Raphael, be a ma­nyfest argumente to proue vnto vs, what successe God gyueth vs by hys Angels.

The .vij. Chapiter.

BVt bicause these exāples mighte sauor of toomuche antiquitie, especiallye wher nouelties are more desired, and perchaunce to some men, they might séeme to haue passed many worldes, and nowe being waxen (as it were) stale, to haue growen tooto long out of vse: that ye may knowe, God is still like himselfe, and euen now as carefull to preserue vs by the ministerie & office of his Angels, as euer he was in times past, let vs now come downe at the last somwhat lower to sée howe graciously God hathe dealte for vs, euen within the compasse of oure owne age.

One Manlius in a booke of his colle­ctions, telleth a maruellous historie of a thing that happened in his time, whiche he auoucheth in déede by hearesay, but yet neuerthelesse vppon a very credible [Page 410] report. These be his woords: I haue hard of a certaine graue man, woorthy of cre­dite, of a thing whiche he affirmed for a very certaintie to haue bene done. In a certaine village nighe to a towne called Cygnea, a certain woman had her sonne fetche home her bullockes and her oxen, that were grasing vpon an heathe, nighe to a woode. Therefore going aboute his mothers businesse, whyles he tarryed abrode somewhat toolong, there fell a great snowe which couered all the hilles there about, & being benighted, the poore childe knewe not howe to gette forthe. The day after, the father and mother of this child, not careful any more for their beastes, but muche fearing leaste their sonne should miscarrie, looked very ear­nestly for his comming home, and yet were they not able to venture by reason of the déepenesse of the snowe, to go seke, where he was become. But the thirde day going forthe, they séeke him, and at the last they finde him in a warme sun­nie place of the wood, sitting where there was no snow, and smiling vpon his pa­rents, as he sawe them comming. And [Page 411] being demaunded of them, why he hied him home no faster: he made them an­swer, that he looked still, when it woulde drawe towardes nighte, not knowing at all how the time passed, nor féeling him­selfe anoyed by the snowe that fel. Then quoth they againe, sonne, what haue you eaten? could you méete with no meat all this while? yes forsoothe (quoth he) that I did: for one came vnto me, that raughte me a péece of bread and chéese. This one that relieued the child, Manlius probably coniectureth to haue bene an Angell.

The same Manlius telleth vs of an o­ther hystorie, wherunto I giue the more credite, bicause he himselfe (as he sayth) was bothe present at the doing of that that happened, and himselfe also was a meddler. For (sayth he) when we were at a Churche in Spira amongste other Christian folkes, we hearde Faber prea­ching of a sermon, wherein certaine con­trouersies were touched.

Whereat Grinaeus being present, and hearing all that was sayde, in the ende commeth vnto him, and telleth him, that forasmuch as he had hearde him preache [Page 412] of the Sacrament, he woulde very faine haue some priuate conference with him, touching the same matter. Faber hearing this, with faire woords and louing lookes he made him answer, that he was righte glad of his parte to see the happie daye, wherein he might talke any thing with Grinaeus, and especially of such a matter, and willed him the next day after to re­turne to him againe to his house.

Grinaeus thincking nothing, but that all had bene well, goeth his way, and comming againe to vs, telleth vs that to morow he must dispute with Faber. But he in the meane time laying waite for Grinaeus, getteth himselfe to a certaine noble man, and giueth him ful enforma­tion of Grinaeus, and at the laft he obtai­neth of this honorable personage, that he wold charge the Senate with him, that he might be cast into prison. Héereupon when we were scarce set downe to din­ner, commeth me in an olde man into our inne, and when dinner was done: he calleth me vnto him standing before the gates, asking me of Grinaeus, whether he were within: vnto whome I answered, [Page 413] that he was so. Then quod the olde man, there is a great daunger hanging ouer his head, which if he be minded to eschue lette him be gone hence with all spéede. Whereof when I had enfourmed Gri­naeus, I persuaded him to flie away with all haste, and he followeth my counsell. Therfore rising from dinner I, maister Cruciger, and he, forth we goe with oure seruauntes following at our héeles, and Grinaeus he went in the middest of vs. We had not yet passed four or fiue hou­ses, but the sergeantes were in the Inne to seke Grynaeus. Where seing that they coulde not finde him, they sought no fur­ther, either because they were cōmaun­ded to séeke him there only, or bicause that they knew vs not, or finally, bicause they were otherwise nothing cruelly dis­posed. I asked many afterwardes, whe­ther they knewe this man: minding to haue giuen him thankes for his frend­ship. But no body coulde enfourme me, who he was, nor yet coulde I sette eye vpon him euer after. This man surely I thinke was an Angel. Thus farre goeth Manlius with his declaration.

Whose iudgement ye sée in a case ve­ry seldome hard of, to be neither vnlike­ly, nor farre from the truthe.

The .viij. Chapter.

TOuching this matter of An­gels, I mighte here conclude and make an ende, ne were it not, that I doubted super­sticious heades might hereby take occa­sion of some error. For hearing me per­chaunce so muche stande in the praise of Angels, they will byandby wrongfully misdeme, that therfore they shuld be ho­nored with inuocation: very iniuriously attributing that to creatures, which god only dothe chalenge by his owne righte: An olde festred error, that hath ben long in growing, as it appeareth by the Apo­stle Paule, begun by heathen men and Colos. 2 false Prophets, nourished afterwardes [Page 415] by oure euill disposed natures, and at the length confirmed (as it were, by corrupt custome. Against the vanitie wherof not iustified by any godly mannes example, not warranded by scripture, not groun­ded vtterly vppon reason, to dispute at large I thincke it néedelesse, to say much I take it to be nothing méete.

But (to touch that briefly, which ma­keth for our present purpose) they surely that thincke honourably (as it becōmeth them) of the gouernement and excellen­cie of Angelles, doe not yet conclude any suche thing. Namely that diuine wry­ter Lactantius, is of vs doubtlesse woor­thy De Origin [...] erroris, lib. [...] cap. 17. to be well thoughte of. Who men­tioning the dominion that Angels haue, when he had shewed, they coulde goe no further than the authoritie and reache of their commission, straightwayes he ad­deth this conclusion: The Angels there­fore vvould haue no honor to be done to them, vvhose honor is all in God. Of the dignitie of Angelles, and of their rule: ye haue heard also the minde of Austine. And yet neuerthelesse in his. 10. booke de ciuitale, sée (I pray you) what he writeth: Cap. 1 [...] [Page 416] Porphyrie (sayeth he) that Philosopher of Platoes secte doeth also giue vs verye good counsel, saying that Gods Angelles should be follovved in conuersation, and not vvorshipped vvith the honour of In­uocation. And Epiphanius whiche wrote a great while before Austine, spe­king against the sect of the Collyridians, when he had saide, let nobodie do Marie any godly honour, I say not, Let no vvo­man doe her godly honoure, but I say al­so, Let no man. For this mysterie of ado­ration is due to God: I say, this woorthy wryter Epiphanius when he had sayde Haeresi. 79. Lib. 3. those wordes which we haue rehearsed, goeth forward, saying in plaine termes, that the Angelles themselues vvould not be glorified in suche sorte: and therefore wishing, that such noughtie lessons so e­uill grauen in seducers heartes, should be blotted oute.

Yea marie (will some say) you say true in déede in this poynte, when you would not haue Angelles to be adored: but what proueth this againste them, which woulde only haue them called vp­on in our prayer? As though calling vpō [Page 417] them euery where, with a sure confidēce in them that they can helpe vs, that they can alwayes heare vs, that they can fa­uor & further vs either more, or as much at least, as did Christe our sauioure that vouchsafed to die for vs, might not iustly be called an inuocation? Or as though in­uocation including (as S. Paule writeth Cap. 10 to the Romanes) a beléefe in him vppon whom we call, were not a chéefe part be­longing to godly honor? Surely Origene both an auncient & learned wryter, be­twixt Lib. 8. ad Ro­manos. calling vpon, and adoring, séemeth vtterly to put no distinction: For euen these that folow, be his flat words: In [...]p­care domini nomen et adorare deum, vnum at (que) idem est: that is to say, It is al one in effect to call vpon the name of the Lord, and to doe seruice to God with godly ho­nor. Which Ambrose wisely cōsidering, In Epist. ad Colos. cap. 1 if any body (sayeth he) be of that minde that he thinketh that he may haue deuo­tion tovvards any of the Angels or povv­ers aboue, let him knovve that he is in an error. For he that humbleth himselfe in suche sorte to them, vvho themselues be subiects, he is farre vvide, not holding the [Page 418] head which is Christ.

What a sore censure is, y^e this S Amb. giueth against such as will be deuout to angels, which if I my selfe shoulde haue pronounced w^c mine owne words: Iesu, howe bitterly in some mennes mouthes shuld I haue tasted? well, they that wold not abide to heare me, lette them not yet think it to much to giue ear to Ambrose, to Lactantius, to Austine, to Epiphanius. Whose graue authoritie if they disdain, especially being so agréeable to holye scripture:) why should I thincke to pre­uaile with thē by heaping vp other suche like places?

And may we not then cal vpon Gods Angels in our defence? May we do them no godly honor? No, say these fathers, no also, say they themselues, protesting, in respecte of their subiection to God, y^• they Apoc. 19. 22 are nothing but oure fellow seruauntes.

What shall we then say? doubtlesse, in the iudgement of Epiphanius, vppon Lib. 3. cont. Collyridianos haeresi. 7 9 this ground as infallible, we may safely and surely thus reason: if God vvold not haue Angels to be adored: hovve muche more vvold he not haue hir to be adored, [Page 419] vvhich vvas borne of Anna?

Yea, and yet will I ioyne with a fur­ther issue: If the holy virgin, the mother of our sauioure Christe may not be ado­red: muche lesse may any other saincte haue such honoure. The worshipping of whome being departed, (as it appeareth by the said Epiphanius) was both forspo­ken & forbidden also lōg ago by S. Paul: howsoeuer that texte be not nowe to be found in his Epistles.

The case therfore thus stāding, might I not w^c good cause, exhort y^e reder in this maner, vsing S. Augustines own words? Let vs not make it a religion to vvorship those men that be gone hence. For if they De vera reli­gione, cap. vltimo. led here a godly life, they may not be coū ­ted for such mē, that they wold seke after such honoures. But they vvould, that God should be honored of vs, by the lighte of vvhose influēce they are very glad that we also are cōpaniōs with thē in their wel deseruing. Therfore saincts must be honored by folovving of their vertuous steppes, & not worshipped with any religious deuo­tion. And anon after: Let vs beleue also that the good āgels wold haue vs so to do, [Page 420] that vve vvith them mighte ioyne in the seruice of one god. And yet more. vvher­fore vve honor them by loue, and not by seruice. &c. Neither do vve builde for thē any temples. For they vvill not be so ho­noured of vs, knovving vvell that vve our selues, if vve be good, be the temples of God. VVherefore it is vvell vvritten, that man vvas forbidden of the angel to vvor­ship him, but all only to vvorshippe one God, vnder vvhome the Angell vvas as vvell a seruaunt as he.

But nothing ran be so plainly spokē, that might satisfie contentious and curi­ous wranglers. Therefore as if they had in hande a chéefe poste and piller of the Christian faithe, so busily they bestirre themselues in the defense of this crea­tures Inuocation. We deface all religi­on (say they) yea we open oure mouthes wide against heauen it selfe. As thoughe prayer were not rather defined to be a lifting vp of oure heartes to God, than a casting of them downe to any thing, that is but the woorkemanship of Gods crea­tion: As though religion stoode not in the woorshipping of god only, and not in do­ing [Page 421] seruice to his creatures. Naye (saye they) but yet oure sute is all to God, to whom we vse creatures as a meane on­ly. This miserable excuse was vsed by some other in times past, affirming, that they had none otherwise recourse to god, than they had accesse to Kings and prin­ces, namely by the intercession of medi­atoures. But it is good to heare the an­swer, that S. Ambrose maketh: vve come In epistolam Pauli ad Rom. cap. 1. (sayeth he) vnto the King, by meanes of Dukes and Earles, bicause that the King is a man, and knovveth not to vvhome he may commit the common vveale. But to procure Gods fauoure, from vvhome no­thing can be hidde (for he knovveth all mens deseruings) vve nede no spokesmā, nor mediatour, but only a deuout minde.

Chrysostomus in like maner as in ma­ny places he persuadeth vs to flie only to our sauior Christ: so notable is y^e which he saithe, whiles he thus speaketh to the woman of Cananaea: Tel me, O vvoman, Chrysostomus de muliere Chananaea ho­milia. 12. in Tomo. 50 hovv durst thou being a sinner, & void of righteousnesse, be so hardie as to approch to him? wherunto he maketh hir to an­swer, I knovv vvhat I haue to do. And im­mediatly [Page 422] vpon these hir wordes, See the vvisdom of the vvoman (saith Chrysosto­mꝰ) she prayeth not Iames, she besecheth not Iohn, neither goeth she to Peter, nor steppeth to the rest of the Apostles, no mediator seeketh she: but in stede of all thē to speake for hir, she taketh repentāce to bear hir company, vvhich supplied the rouine of an aduocate, and so shee vvent straight forvvard to the cheefe fountaine. Therfore (quoth she) Christ descended, therfore he toke flesh, and vvas made mā, that I also mighte be bolde to speake to him.

And S. Austine is so far of from their minde, that he sayth plainly, that to haue De ciuitate Dei, Lib. 9. cap. 15 a great many of mediators, it vvould hin­der vs euen vvith their great numbre, frō comming to that only one God, vvhiche is the giuer of blisse: to vvhose presence that vve might be brought, vve haue not nede of many, but one only mediatour, & that must be euē he himself, by partaking of vvhome vve are happye, I meane the vvord of god, not that vvhich vvas made, but that vvherby all things vvere made.

S. Austine ye sée here, is at a plaine [Page 423] point, who not only stoppeth vs the way from fleing to many mediators, but also paynteth vs (as it were) with the finger to oure only Lord & sauior Iesus Christ. To whom he also sendeth vs with very earnest and effectuall woords in his first treatise vpon S. Iohns Epistle, and that by none others example, but euen y^e said Euangelistes his owne selfe: Beholde (sayth he) Iohn himselfe hovve he obser­ueth humilitie. No dout he was a iust mā, & therto also of great vvorthinesse, which dranke out of the lords brest, the secretes of Gods mysteries: he he (I say) vvhich by drinking out of the lords brest, did brethe out Diuinitie vvith a ful stomake, saying: In the beginning vvas the VVord, and the VVorde vvas vvith God: he being suche a man sayde not you haue an aduocate with the Father, but if any man sinne, we haue (sayeth he) an Aduocate: he sayde not ye haue, nor he sayde not ye haue me, ney­ther saide he, ye haue Christ himselfe, but bothe he put in Christe, and not himselfe, and also he sayd we haue, and not ye haue. He chose rather put himself amongst the numbre of sinners, that he mighte haue [Page 422] [...] [Page 423] [...] [Page 424] Christe his aduocate, than put in selfe in the stede of Christe, & be found amongst the proude that shall be damned. Brethren we haue Iesus Christe the righteous his owne selfe an aduocate with the father, and he it is that is the meane to obtain par­don for our sinnes. He that hath helde this, hathe committed no heresie, he that hathe helde this, hathe made no schisme. Thus farre Austine.

The .ix. Chapiter.

WE haue nowe almoste satisfied oure promise, whiche we made in the beginniug of this dis­course: not only hauing proued Goddes Proui­dence by diuers and sundry arguments, but also hauing answered their obiectiōs that barke and bite at the same doctrine: not only hauing declared at large, what Gods Prouidence is, but (so farreforthe [Page 425] as Gods word would beare) hauing dis­closed also the very maner of Gods go­uernement.

Nowe onely this remayneth behind, without the which all that euer we haue sayde hitherto, is as nothing: which is, that we gather of the wholsome fruites that are sowen in this fruitefull garden, that we reape the corne that groweth in these pleasant fieldes, that we enioy the commoditie of this orcharde, wherein we may safely without daunger (onely the apple of curiositie set aparte) taste of all the trées and graffes that we coulde desire: I say, that we apply this that is taught generally concerning the Proui­dence of almighty God, to our singulare and especiall comforte.

But howe then shall that be brought to passe? Epictetus the Phildsopher sayd very wel, that euery thing hath his han­dle or stouke to hold by, which if we take in our hande the righte way, then can it not otherwise be chose [...], but that righte­ly we may vse it to our commoditie. Else surely the triall of our owne experience doth instructe and teache vs the flat con­trarie, [Page 426] to witte, that nothing is more damageable or noysome. Whereof euen in those thinges that be moste vsuall, we sée dayly the examples before oure fate.

What more profitable than the wa­ter which we vse in bathing, séething, washing, in nourishing of our bodies, in carrying ouer both our selues, and oure wares beyonde y^e seas, with many other commodities which it bringeth besides? Neuerthelesse if we vse it in our shoes or bootes, or bathe our selues in it out of time, or drinke of it immoderately with­out reason, or fall into it desperatly ouer both the eares, or washe with it when it is scalding hoate, we shall truely finde by it so little ease, that we shall not fayle to repente vs of our medling.

What more necessarie than the fire, which in colde giueth heate, in darknesse lighte, of all cookes, smithes, and coliers, &c. a very néedefull and conuenient in­strument? In his booke of the profite that is to be taken of eni­mies. Yet Satyrus (as it is in Plu­tarche) the first tyme that he sawe fire, when he would haue taken it, and kis­sed it: Let be (quod Prometheus) thou [Page 427] roughe knaue, if thou take not héede, it will make thy lippes smarte. For as it warmeth béeing well vsed, so béeing dis­vsed it burneth, and as it nourisheth and comforteth with his temperate heaie him, that comming out of the cold slan­deth not to nighe, so him that will stande in the middest of it, it consumeth.

That which I say of fire and water, the same may I say eyther of Gods iu­stice, or his mercy: the same may I al­so wryte at this tyme of Gods Proui­dence. Wherein if we wyll raunge at li­bertie without bridle, and not stay oure selues within that compasse that is li­mitted and assigned by God: what doo we, but to oure owne confusion buylde Babylon newe agayne? But if mode­rating our sensuall appetites, we be con­tente to heare no longer than God spea­keth, and renouncing our fleshly iudge­ments, we can willingly giue place to fayth, then lo that spirituall solace, that no tongue or penne can well expresse, streyght wayes ariseth in our hearts.

The .x. Chapter.

FOr if thou stande in daun­ger of thine enimies, (as it is harde for any man li­uing to be without a foe) caste not downe thy cou­rage for al that, nor be thou therewith dismayde. For he that gaue the Israelites fauour in the sighte of the Egyptians, either will stirre vp the god­ly in thy defense, yea suche peraduenture as thou neuer yet knewest, who of a Christian zele will disdayne at the ma­lice of thy foes: or else so alter their af­fections, and turne their heartes that he thine aduersaries, that forgetting all rancour of il will, they will shake hands with thée againe, and become thy frends. At least wise if the heate of their hote passions will not be cooled: yet is he able to deliuer thée diuerse wayes out of all of thy hunters snares, either casting a myste, as it were, before their eyes, that séeing thée, they shall not be able to sée, [Page 429] or else pulling away their myndes so sharpely whette to do vengeaunce by some other incident occasions, or brin­ging them backe perforce from their cru­ell croked intentes, with his hooke faste­ned in their nostrelles, and his bridle in their lippes: or finally working other straunge wayes, that shoulde vtterly bée out of the compasse of mans wit.

The example whereof both we sée in others a great meynie, and very notably in the good byshop Athanasius. Whose death, when it was once conspired, by Constantinus the Emperoure, sonne to Constantine the great, who was bewit­ched with the Heresie of Arrius, he com­mitted the execution of this hainous and bloudie fact to one Sebastian the marshal of his armie. Who afterwards, when he besieged the temple wherin Athanasius Athanasius in Apologia exi­lij sui. was at his prayers, and was nowe pre­sently in a readynesse to murther this man of God, he escaped maruellously out of his handes. For the Lorde guiding his passage, he went foorth through the mid­dest of this capitaynes bande, and yet to no body was knowen.

Achab in his leude enterprise béeing sette on by false Prophets, who beeing 3 Reg. 22. seduced them selues by lying spirites, sent from God for their punishment, seduced Achab him selfe, was slayne in the fielde, béeing striken betwéene the ioyntes of his brigandine.

Achitophels counsayle agaynst the 2. Reg. 17. annoynted king Dauid, before it coulde vtterly take place, came to nought.

The trayterous rebellion of Arboga­stus Ruffious Eccle siastica hesto. lib. 11. cap. 33. Francus, and Eugenius, agaynst their worthy Emperour Theodosius Augu­stus, was confounded by God him selfe, that séemed to fighte agaynst them from heauen. For whyles they were excée­ding fierce in their outragious furie, wéening to haue preuayled by mayne force, suche a myghtie wynde and tem­peste was sodaynely raysed in their fa­ces, that their eyes béeing almoste putte out with the smoke of the duste that was stirred vp, and their weapons vio­lently driuen backe, they were fayne to recule backwardes, and to flye.

Surely that which God did then, y^e like hath bene done often times both before, [Page 431] and since. And let vs neuer be so fonde to Esai. 5 [...]. thinke that his hande is nowe shorter than it was before, especially agaynste our owne experience.

But if somtimes the contrary fal out, that we séeme in a maner to be neglec­ted, whyles God suffereth our enimies to treade vs downe: yet let vs neuer be our owne iudges in condemning Gods fatherly Prouidence, and too muche iu­stifying of our selues: let vs rather be of this beliefe, that God suffereth vs to be foyled for oure owne deserts. Wherof if there be no apparaunt cause, yet neuer­thelesse thinking alwayes the beste of Gods doings, let vs still learne pacience and humilitie. Whervnto if we apply our selues (as surely that we ought to do I am most certayne) then euen in y^e mid­dest of our aduersitie, be we neuer so left naked of worldly ayde, we shal recreate our selues w^t this sentēce: the lord gaue, & the lord toke away: blessed be the name Iob. 1. cap. of the lord: then w^t Mauricius y^e emperor séeing his wife led to execution, we shall be ready to breke out into this cōfession: thou art iust lord, & thy iudgmēt is right. Psal. 119. [Page 432] Finally, whatsoeuer shal become of vs, we shall always be thus persuaded, that God hath al the bones of y^e righteous in Psal. 34. his custodie, & not so much as one of thē shal be broken, that not one haire of our head shall perishe: yea (and that more is) that he will not suffer our teares to Math. 10. Luke. 21. Psal. 56. fall on the grounde, but kéeping a due reckning of them, that he will put them vp diligently into his bottell.

Oh the wonderfull kyndnesse of al­mightie God, O deare loue, O vnspea­kable tendernesse. We were wonte to maruel at the great humanitie that was in Theseus, who disdayned not with hys owne hands to wash the carkasses of his souldiers dead bodies, that were slayne at the siege of Thebes. But let vs now no more talke of him, whose great curtesie in comparison we may estéeme as no­thing. For first let vs consider, I be­seeche you, what he is, that ouer vs séely wormes of the earth sheweth him selfe to be so deare & tender. Is he like The­seus, a mortall creature? No, it is euen he that fourmed vs of the slyme of the earth, by whom kings holde their domi­nions, [Page 433] him selfe béeing Lorde of all Lor­des, and altogither perelesse of his estate. And whose teares be they that he gathe­reth vp? not the teares of Angels, I war­rande you, for no suche humor can light on them: but the teares of vs sinnefull creatures, whose infirmities and imper­fections be oute of number, whose vn­clennesse is far more lothsome than the ordure and filth of any carreyn.

Go too then, ye cruell tyraunts, poure out your furious rage, whyles ye liste, drinke ye vp the bloude of Gods inno­cente lambes, freyte away your selues till your hearts ake: the venime of your cursed dealing shall worke in the ende but your owne woe. Well in déede may ye shoote out your empoysoned boltes: well may ye storme and stirre vp strife: but at the last, when ye haue scarse tou­ched their outwarde garment, I say, the weake vesture of their fleshe, ye your selues shall horribly bée plagued for it in the flaming fornace of hell fyre. In the meane tyme be yée neuer so inso­lent in youre proude attemptes, yet knowe it for a certaynetie, ye haue your [Page 434] race appoynted which ye muste runne, and a cōpasse limitted which ye may not passe. Out of the which if ye would wan­der & go at large, there is a hooke prepa­red for you, (and neuer doubt of it) that very spéedily shall make you to retire.

And thou welbeloued of God, that now sighest and gronest for thy deliueraunce, Rom. 8. doubt not but thy Lorde Iesus wil come with spéede. Thinke him not to long, I Psal. 27. pray thée, nor do not faynt, especially ha­uing this persuasion, that thou shalte sée the Lordes goodnesse in the lande of the liuing. Therfore to go forward with the wordes of the Psalme: O tarry thou Psal. 55. (deare brother) the Lordes leasure, be strong, and he shall comfort thine heart, and put thou thy trust in the Lorde. Call now & then to thy remembraunce what comfortable and louing promisses God himselfe hath made thée in holy Scrip­ture, when thou arte bidden to caste thy burthen vppon none but him, he promi­sing him selfe, that he will nourish thée, and that he will not suffer the righteous to fall for euer.

And who woulde not take vnto him [Page 435] a good heart, yea though he were in ma­ner at deathes doore, when he shoulde heare his soueraigne and liege Lorde so Esai. 49. amiably speaking vnto him in this ma­ner: Can a woman forget hir child, & not haue cōpassion on the son of hir womb? Though they should forget, yet wil I not forget thee. Beholde I haue grauen thee vpon the palme of mine hands. Heare yeEsai. 40.me, O ye house of Iacob, and all that re­mayne of the house of Israell, which are borne of me from the wombe, and brou­ght vp of me from the birthe. Therefore vnto olde age I the same, euen I wil beare you vntill the hore haires: I haue made you, I wil also beare you, & I wil cary you & I wil deliuer you. If we féele y^e yoke of our affliction so heauily pressing vpō our shoulders, that we are nowe almost redy to fall vnder it: The Lorde vpholdeth (sayth the Psalmist) all that fall, and lif­teth Psal. 149. vp al that are ready to fall. Let no­thing then make you carefull, séeing the Phil. 4. Lorde so ready at your elbowe.

These & many other such swéete pro­mises God maketh vs by his Prophetes in his worde. And should we doubt, [Page 436] whether we shoulde beléeue hym, yea or no? What cause haue wée to discredite him? hath he not preserued vs hitherto from oure mothers wombe, when we were hardly and daungerously beset? Did he euer fayle vs at our néede, when we called faythfully and vnfaynedly vp­pon his name? Hath he not deliuered vs Collos. 1. from the power of darknesse, and tran­slated vs into the kingdome of his deare Sonne? Hath he not iustified vs, and san­ctified vs, and made vs an holy people vnto him selfe? Yea what will we more? He hath giuen vs his owne sonne, oure Rom 8. Lord and sauiour Chryst to be our raun­some: and will he denie vs that which is much lesse in value? He hath hitherto bene our gracious & good Lorde: and will he nowe shake vs of, and giue vs ouer? Nay, he hath sayde the worde, and with­out doubt he will neuer reuoke it: He that toucheth you, toucheth the apple of Zacha. 2. his eye. So long then as we walke with a good conscience, why should we feare? For it is better (sayth the Apostle Peter) if the will of God be so, that well dooing 1. Peter. 3. we should suffer smarte, than to endure [Page 437] punishment for euill dooing.

But it gréeueth vs to runne into slan­der, when we haue well deserued, and to lose y^e credite of a good name, that is pain­fully purchased by a vertuous life, that is more bitter to vs than death it selfe. A great temptation I must néedes graunt, and surely I thinke Sathan our ancient foe hath not a more subtill practise, than this one onely way. VVhose maner is (saith Austine in an epistle of his ad Cle­rum) Epistola. 137. that whom he can not deuoure by seducing him to leude conuersation, hys fame he assaieth to blemish, that he shuld faynt (if it may be) through mens euill reports, and through the malice of slaun­derous & yl fauoured tongs, and by this meane fall into his iawes. Wherefore the holy Prophet putting vp his lamentable complaynt, crieth out vnto God in thys maner: Deliuer my soule O Lord, frō ly­ingPsal. 120.lyps, and frō a deceitful tong. VVhat doth thy deceitful tong bring vnto thee? or what dothe it auayle thee? It is as the sharpe arrowes of a mightie man, and as the coles of Iuniper. The tongue (S Iacob. 3. Iames sayth) is fyre, yea a worlde of [Page 438] wickednesse: so is the tongue set among our mēbers, that it defileth the whole bo­dy, & setteth on fire the course of nature, and is set on fire of hel. For the whole na­ture of beasts, & of birds, and of creeping things, and things of the sea is tamed, and hath bene tamed of the nature of man. But the tongue can no man tame, it is an vnruly euill, full of deadly poyson.

How then shall we encounter with so great a mischéefe? Sée here agayn deare brother, what it is to depende vpon only God. Take vnto thée hardly y^e same wea­pons, & flée into the same castle that thou didst before. Gods Prouidence for euery sore is a soueraigne salue. So did godly Dauid, béeing railed at, & ratled w^c spite­ful words by Semei that malicious mā, casting stones at him, and crying to him as he passed by: Come forth, come forth thou murtherer, and wicked man, with 2 Reg. 16. such other opprobrious termes. For whē Abisai being greued to hear such reproch­ful words, especially agaynst the Lords annointed, said vnto the king his master, why doth this deade dog curse my Lorde the king? Let me go, I pray thee, and take [Page 439] away his heade. The king answering so­berly agayne, what haue I to doo with you (quod he) ye sonnes of Zeruiah [...] For he curseth euen bicause the Lorde hathe bidden him curse Dauid. VVho dare then say, wherfore hast thou done so? Be­hold my sonne, which came out of myne owne bowels seeketh my life: then howe much more may now this sonne of Iemi­ni? Suffer him to curse, for the Lord hath bidden him. It may be that the Lord will looke one mine affliction, & do me good for his cursing this day. Wherof also in the Psalmes he maketh mētion, saying, I was blanke, and not once opened my Psal. 39. mouth, bicause thou didst it.

Thus Dauid the kingly prophet cōsi­dering Gods iust decrée, was content to represse his own griefe, which otherwise excessiuely might haue broken sorth, and quietly to put vp the iniurie y^e was done vnto him. Wherevpō what reward folo­wed his great pacience to them that shal read the historie it wil sone appere. I be­sech you, let this kings worthy exāple be a patterne & president for vs to followe. Which if we diligently lay before our [Page 440] face, we shal hang more vpō gods iudge­ment, What vve may learne by Dauids example. & the testimonie of that eye, from whom nothing is hid, & lesse care for the bibblebabble of the ill disposed: we shall lerne pacience, quietnesse, & sober moode, and not so hotely without cause be incen­sed against them that be not always an­swerable to our humors. Surely in pri­uate quarels thus alwayes the godly vse to deale, knowing that it is God only to whō vengeaunce properly dothe belong. Which they well weying their owne of­fences, and howe muche they haue to an­swere to thē selues, dare not in any wise take in hande. So often therefore as we heare our selues misreported, so often as we be defaced and disgraced vniustly, let vs thinke God hath stirred vp these wicked instrumentes, whom either he vseth to this ende, that he may plague vs, and punish vs for our sinnes, or for the better exercise of our spirituall war­fare against sathan. This consideration béeing depely rooted, must nedes brede in Rom. 5. our hart [...] a gret paciēce & mekenesse: this pacience & mekenesse shal worke in vs a trial of ourselues, feling sēsibly, as it wer [Page 441] the present assistēce of gods helpe: of this triall, and experience straightways there ariseth an assured hope in Goddes good­nesse, that he will certainly accomplishe in vs, that good woorcke whiche he hathe begun: and this hope being grounded vp­on so sure a rocke, wil neuer make vs to be ashamed, bicause this loue of God to­wardes vs, is nowe poured vtterly into our heartes by the holy ghoste, which is giuen vs.

What occasiō haue we here to make vs glad? What mater of reioysing in the liuing God? Which so chéered vp the dis­maide courages of the Apostles, that notwithstanding the bitter checkes, tauntes, scoffes, and rebukes, that they endured, they departed ioyfully from the sighte of the counsell, that ment nothing more earnestly than their subuersion. Which same also frō time to time bothe is, and hath bene a great stay of refuge to al the afflicted mēbres of Christes body.

To this treasure of gladnesse, and ie­well of soueraigne ioy, let vs nowe adde that which is written. Psal. 9 [...]. Where the most fauorable and gracious aide of [Page 442] Goddes moste heauenly protection is so depainted and set out in his coloures, as thoughe it were visibly represented to our bodily sight.

Who so euer (sayeth the Prophete) dwelleth vnder the secrete corner of the moste highe (meaning the safegarde of Gods Prouidence, the wayes & meanes wherof be vnknowne and hidden to our eyes) he shall make his abode vnder the shadowe of the almightie. As who sayth, he shal procure himself such a sure buck­ler of defence, that he shall not néede to feare any violence.

Therfore going forwarde, I will say vnto the Lord (sayeth he) thou arte mine hope, and my strong holde, my God, in him will I truste. For he shall deliuer thée from the snare of the hunter, and from the noysome pestilence: he shal de­fende thée vnder his wings, and thou shalt be safe vnder his fethers: his faith­fulnesse and truthe shall be thy shielde, and targette. Thou shalt not be afraide for any terroure by nighte, nor for the arrowe that flieth by daye, nor for the plague that walcketh in darkenesse, nor [Page 443] for the diseases that destroy at the noone tide. O howe comfortable and full of di­uine solace be these sugred woords, espe­cially to the sorowfully distressed, that looke euery day for present daunger?

But what shall we say to this, that followeth? A thousande shall fall beside thée, and tenne thousande at thy righte­hand, but it shal not once touch thée. On­ly thou shalt behold with thine eyes, and sée before thée the rewarde of the vngod­ly. For thou haste said, the Lord is mine hope, making thy tower of refuge very high. All this (I beséeche you) how plain­ly and effectually is it set out? Hereafter then whatsoeuer shall chaunce amongst vs by gods ordināce, whether it be affli­ction, anguishe, or persecution, dearthes, warres, plagues, or any other calamities that may befall: if we but ascende vppon high into this castel, we shal be farre out of all gunshot, and no euill shall vtterly ouerreach vs. Which the Prophet him­selfe declaring so sensibly, as any man coulde wishe, sée with what a grace he procéedeth forwarde, thus framing his talke as followeth.

There shall none euill happen vnto thée, neither shall any plague come nigh thy tabernacle. For he shall giue his An­gelles charge ouer thée, to kéepe thée in all thy wayes. They shall beare thée in their handes, that thou hurt not thy foote againste a stone. O howe carefull then is almightie God for oure safegarde and preseruation, and howe diligently dothe he watche and warde vs? For what ex­cellent creatures Angels be, and by how many degrées they passe vs, by y^e which hathe bene spoken, I trust sufficiently it is confirmed. And yet sée the goodnesse of almightie God: not only he maketh the Sunne, Moone, and the Starres, with al the powers and influences of the hea­uens, to minister things néedeful for our vse: but his very Angels also he procu­reth to become seruiceable vnto vs. Bi­cause therefore we are naturally encli­ned to erre and wander from the righte pathe, least we should goe awrye, they are commaunded to directe vs in all our wayes: bicause many wilie trains, gins, trappes, and baites be laid for vs, which by our owne wisedome and forsight, we [Page 445] coulde neuer auoide: they are appoynted ouer vs, as watchemen to forsée all dan­gers that hang ouer vs: bicause oure na­ture is so weakned, maimed and lamed, that we can not stande of oure selues, therefore they are charged to beare vs vp like infantes in their handes, leaste blindely being caryed and ledde awaye throughe the erroure of our conuersati­on, he which was ordained of God to be the rocke and strength of our saluation, should become a stumbling stone to vs, and the matter and occasion of our vtter ruine. Oure Lord I meane, and only sa­uioure Iesus Christe: of whom it is wri­ten by the Prophet Esay: Beholde I lay in Sion a stone of offence, and a rocke of stumbling, and all that beleeue in it, shall not be ashamed.

In whom, and by whom, we shal eas­ly atchéeue that which followeth: Thou shalt goe vppon the Lion and Adder, the young Lion and the Dragon thou shalte tread vnder thy féete. For no brute beast in the worlde so saluage or furious of their inclination: no poyson or venime so strong or violent: yea moreouer no furie [Page 446] or féende of hell so desperately sette to do vs mischéeue, that shall euer at any time preuaile againste vs. Nay contrarywise it shalbe so farre of, that (as oure Saui­oure himselfe affirmeth) these signes, Mark. 16. and tokens shall follovve them, that effe­ctually beleeue. In the name of Christe they shal cast out deuils, they shal speake vvith nevv tongues, they shall driue avvay serpentes, and if they drincke any deadly thing, it shall not hurte them Therefore if the viper of briberie shoulde once en­terprise Actes. 28 to leape vpon their sléeue, they woulde byandby shake him off into the fire: if the Adder of Detraction shoulde fearcely set vpon them and assaile them, forthwith they haue a prepared triacle, that shall expell, and driue away all the poysone: if the Lion of pride and arro­gancie woulde pull them downe, the Li­on of the tribe of Iuda shall raise them vp: if the Dragon of pining enuie, wold mortally sting them and infecte them, a good conscience shall serue them at all assayes in stede of a strong brasen wall: bréefely, whatsoeuer enimie encounter with them either bodely or ghostly, they [Page 447] haue alwayes their safegarde and their protection.

Whye then are we so liberally en­treated? and so courteously dealt with­all at Goddes hande? Let God himselfe speake, and tell the cause: Bicause (saith he) he hathe set his loue vppon me, ther­fore shall I deliuer him: I will sette him vp bicause he hathe knowne my name. He shall call vppon me, and I wil heare him: yea I am with him in trouble, I wil deliuer him, and bring him home to honor: with long life wil I satisfie him, and shewe him my saluation. What ample rewardes? what great promisses be these? I will giue him libertie and perfitte fréedome (sayeth God to hys moste deare espouse, his faythfull peo­ple) I will sette him on highe, I will heare hys sute, I wyll communicate with him in hys trouble. I wil sette him frée from it, I will promote him to ho­noure: yea and yet not so staying and taking vp, he addeth that he will satisfie him with long life, and in the ende shew him his saluation: wherin y^e very summe and substaunce of all blessednesse dothe [Page 448] most fully and perfitly consist. Why so? Bicause he hath despised, in comparison, all worldly vanities, and hath bestowed al his loue on me: bicause he hath known my name, that is to say, bicause he hathe acknowledged me to be his gouernoure, his protectoure, sauioure and supporter, vpon whose only becke standeth all the state of his whole life: for the same cause making his prayer to me onely, that ac­cording to my promisse, he may be hard. So farre we maye pike oute lessons of moste stable and assured consolation, ha­uing none other roote or ground wheron they be settled and fully stayed, but the foundation and piller of Goddes Proui­dence.

LEt vs nowe sée bréefely in a woorde or two, what instructions we maye [Page 449] hereby gather for the edification & main­tenance of godly life. The sonne honou­reth the father (sayeth God by the Pro­phet Malachie) & the seruaunte his Lord. If I then be a father, where is mine ho­noure? Malach. 1. And if I be the Lord: wher is my feare? Euen as if he should say: if ye con­fesse me to be your creatoure, that hathe a fatherly affection towardes you: your Lord, that hath you at his commaunde­ment, by whom all your doings and say­ings, all the course and countenaunce of your whole life is disposed, measured, & set in order: then this of cōgruence must néedes folow, that ye yeld me that honor and obeysance, that is cōuenient & fit for children: that ye stand in such awe & sub­iection to me, as for seruaunts & subiects is most agréeable. Otherwise, ye destroy that by your déedes, which by your out­ward profession ye wold séeme to build: otherwise ye play the hypocrites, and ye halte & go crokedly with God and man. This then is the charge that is laid vpō vs, and the burdē which voluntarily we should take in hand, we (I say) y^e will be taken for Gods vessels, and the chickens [Page 450] and birds (as it were) of his hatching, y^e we render to god due honor, & feare his name. And this christiā dutie of ours shalbe then most reuerently performed, if we resigne vp our selues wholly into gods hāds, if we repose al our trust & affiāce in his goodnes if we wil cal vpō him hartily so often as we stād in nede, & when we haue receued any thing of his bestowing (as no doubt al things flow frō his foūtaine) beth in word & déede giue him thanks. Whervnto we are moued by nothing more thā by a depe examinatiō of Gods Prouidēce. For were it so that god wer of such a nature, that he could neither heare nor sée what is done on y^e earth (as the image of Iupiter is set out in Créete w^cout either eyes or eares) or were it so he were restrayned of his li­bertie, through the fatal necessitie of these second causes: thē in dede in vaine should we come vnto him, or haue recourse to y^e throne of his diuine maiestie. But séeing al things depend only vpō his blessed ple­sure, & seing he is such a God, that he is no lesse willing, than able to do vs good: ther­fore euen with boldenesse we may haue accesse vnto him, as to our deare father [Page 451] and good Lorde.

The same cause also shoulde of righte stirre vs vp to be thankfull, knowing (as it is in the Actes of the Apostles) that he giueth the rayne from heauen, & fruitefull Acts. 14. seasons, filling our hearts vvith foode and gladnesse. If Sathan go about to choke vs with the cares of the worlde, solici­ting vs for feare of penurie to vse brybe­rie, symonie, vsurie, and such other vnlau­ful & vngodly meanes: what a godly lessō and heauenly consolation is that, which is proposed to vs in y^e Epistle to y^e Hebrues? Let thy conuersation be far frō auarice: for Hebr. 13. vvhy, it is Gods ovvn saying, I vvil not for­sake thee, nor leaue thee destitute. Wher­with being strongly armed, thou wilt ne­uer shrink for any pouertie, to cast all thy care aside, & to lay it (as it were) vpō gods shoulders. Who questiōlesse wil not sée y^e Psal. 37. righteous left bare of necessarie priuisiō, or suffer their children to go on begging.

Where agaynst if any body make ex­ceptiō, Acts. 5. 2. Cor. 11. Luke. 16. bringing in either Peter, y^e denied he had golde or siluer, or Paule, who a­mongst other of his calamities reckneth hūger, & thirst, & nakednesse, wherwithal [Page 452] he was miserably encombred, or wret­ched Lazarus lying wrapt in his ragges ful of sores, almost famished at the riche mans gate, or any other such like exam­ples: he mai be assone answered, as hard speake. For neither are they forsaken, whose heart is established with Goddes grace, much better than with any world­ly sustenance, (inasmuch as their contē ­ted minde is in stede of a cōtinual feast) nor the faithfull séede of the righteous cā be forced or driuē to any beggery, either bicause they are traded vp in honest sci­ences, or else bicause they are satisfied w^c that whiche God sendeth, not alwayes crauing and coueting without measure, like vnsaciable gredie guts, vnto whom nothing can suffise. Such a one was Pe­ter, and suche was Lazarus and Paule 2. Cor. 4. being pressed in dede euery vvay, but yet not oppressed: stil nedy (as S. Paul con­fesseth) but yet not vvanting that that is needefull, persecuted continually, but not forsakē: throvvn dovvn, but not perished, alvvayes carying aboute vvith them, the mortification of the Lorde Iesus in their body, that the life of Iesus mighte be also [Page 453] made manifest in their body. S. Paule therfore in y^e same Epistle painteth him 2. Cor. 6 self out, & other of his own order, as right as possibly may be deuised, saying: that they vvere as deceiuers, & yet true: as vn­knovvne, and yet famous: as dying & yet liuing, as chastised, & yet not put to death: as sorovving, & yet alvvayes reioysing: as pore, & yet making many rich: as hauing nothing, and yet possessing all thing. For what can they want that haue Christ, in whome only is the vaine of life? or with what vrgent necessity cā they be distrai­ned, that haue fruition of the euer liuing God, in whose righte hand there is plen­tuousnesse for euermore? Truly the Li­ons may wel hunger and thirst: but they that feare the Lorde (sayeth the Prophet Dauid) shall not misse of any thing that is good. Who so long as they walke in their holy calling, marching forwarde to the lād of promisse, that is to say, leading that kinde of life that leadeth directly to gods kingdome, sooner Manna shal come downe from heauen, & a freshe spring of water shall gushe in the wildernesse out of the harde rocke, than any famine or [Page 454] dearth shall apprehend them.

Which doutlesse is not spokē of myne own braine, but the scriptures ratifying and approuing that whiche I say. Was 3. Reg. 17. not Elias y^e prophet pinched (trowe ye) verie nigh in the great scarsitie of victu­als, wher w^c Samaria the whole coun­trie was in manner famyshed in times past? And yet when he fled for his refuge (as God appointed) to the Riuer of Ca­rith besides Iordaine: did not the verie rauens early and late, bring him breade and flesh? Soone after through the de­fault of raine this ryuer decayed & dryed vp, yet the cleare fountaine & welspring of Gods grace, and liberalitie towardes his seruant, still flowed as freshely as it did before. For vpon this Elias when he had fled to y^e poore widowe of Sareptha, (as he was cōmaunded by God himself) of hir pouertie miraculously relieued his own want, that litle meale & oyle left in hir cruse, encreasing in y^e verie vse of it frō day to day. The prophet Daniel into what a streight I pray you was he brou­ght, cōtinuing six days long w^cout eyther meat or drinke in the Lions denne? But [Page 455] God sent him by and by his holy Angel, who (by the ministerie of the Prophete Habacucke, whome he hoysed vp by the Iu the storie of Bel and the Dragon. heare of the heade from Iudea to Baby­lon, where Daniell was) in a straunge manner refreshed him. Oh but this was done long ago. What then? Is not God the same God that he was before? Be thou Elias, I say, liue as he did, and then neuer dout of it, but God wil do for thée as he did for him. Be vprighte as Dani­el was, and haue a like zeale to promote and further Gods kingdome, and then euen in the midst of y^e Lions den, I say, whē thou art now destitut of al worldly ayde, the Lord himself which is carefull for thée, wil sende thée his holy Angell that shal stir vp Habacuck. But there is no remedie, God must do al things for vs, euen as we will our selfe, or else we wil chafe & murmur, and take on as we were lords of the earth. Of our own du­tie in y^e meane while we wil scarse haue leasure once to thinke. What reason, I pray you is in this? or how can we haue the face so to dele? God opē our harts I beséech him for his great mercies, & giue [Page 456] vs a sound vnderstāding, that we may y^e better conceiue of his woorks, and yéelde vnto him more frute of good life, that we may taste at length in our selues the de­licious swéetenesse of the Lorde. Which if it come to passe, O howe holesomely should oure heartes be seasoned with the licoure of this liuely iuice? howe ready would our tongues always be to breake oute into the praise of God? howe euill would our eares digest all blasphemons slanders against God? Wherunto there is vtterly nothing y^e could possibly more excite vs (as very wel sayth Theodorete in his first oration de Prouidentia) than y^e cōsideration of Gods louing kindnesse, & his dominiō & soueraintie ouer y^e world.

Pacience likewise & humilitie those goodly vertues albeit that they may wel be comprised vnder the argument of cō ­forte in respecte of their cause originall, which is ioy & solace in the holy ghost, w^c out y^e which, ther is no christiā pacience: yet bicause they pertain also to a christiā life, they may well hither be referred. To them therefore, I say, to bothe of them what a spurre is the knowledge [Page 457] of Gods Prouidence? For if the gouer­nour of the world do all things iustely, and in good order (as we muste néedes graunt all of necessitie, that will graunt at leastwise he is a God) what cause can we pretende in any wise, why we should not submit our selues willingly to hys yoke? If we thinke it appertenaunt to our office (as without all controuersie it is) that we should render due homage to a worldly Prince, who notwithstanding of nature is but duste and ashes, as we be: shal we thinke scorne to humble our selues before him, who onely is our crea­toure, before our only true Lorde, before God him selfe? Shal we take any thing paciently and quietly at mans hande: and shall we take scorne when we are touched with Gods? Nay, if we thinke it reason to beare the indignatiō of a mor­tal man, séeing we know he is but Gods instrument, of very force we must nedes take it well, whatsoeuer it is that God dothe. For man in déede may be tangled and wrapte in errour, either bicause it is out of his reache to foresée all consequen­tes that may happen, or bicause he is [Page 458] caryed away by his affections, whervn­to he is eftesones become thrall. Wher­vpon he muste néedes erre in his coun­sayls many sundry times, & in his practi­ses swarue frō iustice. So is it not with God, be ye wel assured, who not only se­eth & forséeth all things, but is altogither voyde of passions & perturbations, wher­with creatures of flesh & bloud are often­times shaken (as it were) out of ioynte. Wherfore in al his doings is sobrietie & moderation, in him is wisdome & equity, & without all extremitie iust dealing, as that kingly prophet Dauid, as y^e innocent Iob, as Mauricius the vertuous Empe­rour in his great anguishe and affliction full godlily & soberly considered. Whose storie, as in a liuely mirrour, bicause it layeth foorthe in effectuall maner a ve­ry patterne and presidente of a méeke spirite, I pray you, a little whyle let it not séeme tedious to lende our well dis­posed and pacient eares.

Mauricius the Emperour in the end of his reigne became so excéeding couetous, that he refused to raunsome with a very little summe of money certen thousands [Page 459] of captiues, taken prisoners of Caianus the king of y^e Auares, who had offered for the said litle sum to dimisse them al with­out harme. Whervpō Caianus séeing he was set at nought, cōceiued no small in­dignation, & forthwith w^cout sparing any one of thē, caused them al to be put to the sworde. In the yere following, which was y^e 19 of Mauricius his empire, a cer­tayne religious man hauing the spirit of prophecie, running bare headed and bare footed through the citie of Constātinople, prophecied in all mens hearing, that the Emperor should be slaine with y^e sword. Herevpon the sayd Emperour, when he had hardly escaped with his life, by rea­son of a sedition which was raised in the citie, conceyuing afterwardes a remorse, he bethought him selfe, what a haynous trespasse he committed, in suffering so many thousandes to goe to wracke for his couetousnesse, and béeing touched in­wardly with repentaunce, he made hys earnest prayer vnto God, that he mighte suffer his deserued punishmente in this life. Therfore sending his Embassadors with large guiftes, not onely throughe [Page 460] all the churches of his Empire, but also to the holy men which liued in the wyl­dernesse, he required them to helpe hym with their hartie prayers, that God ha­uing compassion of him, would voutsafe to giue him his punishmēt in this world.

When the Emperour with great hu­militie had thus earnestly prayed, the same night after, by the great mercy of God, an auision was shewed vnto hym to his comforte. Wherin it séemed, that The Empe­rours auision. béeing solemnly cited to appere, he heard a voyce from heauen, as it were of oure Lorde Iesus Chryst, saying: Bring me hither Mauricius. Vpon this the sergean­tes and the catchpoles laying holde of him, bring him before Christe his iudge, who with his owne mouth speaking to him: Where wouldest thou (quod he) that I shoulde recompence thée? here, or in the worlde to come? The Emperour hearing this, made answere: O Lorde that arte a louer of mankinde, and a iust iudge, here, rather than in an other Albeit that god freely do forgiue oure sinnes, yet of­tentimes for discipline sake he enioyneth vs temporall punishment in this life. worlde. And forthwith this voyce from heauen commanded Mauricius, his wife Constantina, his sons, and all that were [Page 461] of his bloud, to be deliuered into the han­des of the warriour Phocas. Mauricius therfore so soone as he was awaked out of sléepe, sent hastilie after Philippious his sonne in lawe. Of whom at his com­ming he first asked forgiuenesse, bicause alwayes before that day he had had him in a suspition, and a ielousie, as one that sought trayterously and maliciously, not his death onely, but his Empire, and strayghtwais telling him of his dreame, be demaunded what maner of man that Phocas was. Who when he had answe­red agayne, that he had the charge of a great bande of men, and that he was a rashe yong man, but yet in all his doo­ings very timorous. Well (quod the Emperour) if he be timorous, as you say he is, thē surely it is to be thought he is a murtherer. And the same night that he thus dreamed, a comete that shone forth very brighte in the element, confirmed this his auision to be true. Yea moreo­uer the very same day after, Magistria­nus the Embassadour, which had bene sent to the fathers in the wildernesse, came backe to this sayd citie of Constan­tinople, [Page 462] who declared to Mauricius in the name of these fathers of the deserte, that God accepting his repentaunce, would saue his soule, and place him and al his houshold with his saincts: but ne­uerthelesse y^e he should be thrust frō his empire with dishonor & danger of his life. Al which things so concording and agrée­ing vpon his destruction, Mauricius fell downe vpon his knées, and praysed God, and committing all that he had to Gods gouernement, he nowe looked for no­thing else, but when the date of thys dolefull day should approche.

Alas good Emperour (for it euen piti­eth mine heart to remember from what an highe type of honour, yea from what a royall and flourishing estate he is thro­wen downe sodaynely vnder the féete) within shorte time after, when Mauri­cius had charged his souldiers to pitche their tentes in the enimies grounde, in the harde and roughe season of the win­ter, a rebellion was stirred vp agaynst him, wherein the same Phocas (into whose handes he hearde before in hys dreame howe he was deliuered) was in [Page 463] the fielde appoynted, and proclaymed Emperour of a great meynie of souldi­ers that swarmed about him. Who af­terwards departing to Constantinople, and there taking the citie into his sub­iection (which was then brought into a great vprore, through the negligence of them that shoulde haue looked vnto it) he was established in the throne of hys Empire, by the consent of the Patriarch and all the people. O harde case: why­ther nowe flieth Mauricius for his re­fuge? Into a Monasterie? But (welaway) it woulde stande hym but in a lyttle stéede. For soone after, when some woulde haue refused to submitte them selues vnto Phocas, saying that their for­mer Emperoure was yet alyue: thys sayde Phocas was so gréeued at it, that he soughte nothing more earnestly than the vtter destruction of hys Pre­decessoure. And therefore sendyng his warrioures in postehaste to fetche him foorthwith out of his cloyster, where he and hys noble familye woulde nowe full gladly haue hydde them selues: he caused them, béeing broughte [Page 464] to Calcedon, one after an other, to be mi­serably mangled and dismembred.

In the meane time with what a wo­full heart was this poore Emperoure, trowe ye, the beholder of this terrible execution? But yet (suche was his chri­stian constancie) when he saw his deare wife and children so vnmercifully hand­led of this bloudy Tyraunte, he neuer murmured, nor repyned agaynst God: but considering how muche more he had deserued by the iuste rigour of Gods dome, with hands and heart lifte vp to heauen, he eftesones repeated this clause of the Psalme, Iustus es domine, & rectum indicium tuum. That is to say, thou arte Psal. 119. iuste Lorde, and thy iudgement is right. And what else taught him this great pa­cience, but his setled persuasion of Gods Prouidence? Wherewith this godly and christian Emperour, if he had not stayed and borne vp him selfe, ah, how woulde his heart haue bled (as it were) with ex­treme sorrow and heauinesse? what des­perate sighes and vnquiet words would he haue vsed? But nowe that this peace of God hath possessed his charitable and [Page 465] milde breste, not onely he beareth with a good will the mercylesse butchering of his dearest friends: but he is ready also and willing his owne selfe to giue ouer his life in the same torments. Knowing therfore that in Gods sighte the death of his saincts is precious, (to make an ende of this pitifull and heauy tragedie) like a méeke lambe, he yeldeth vp himselfe into the furious Tyrants bloudy hands.

I beséech you now, that which moued you, let it also take place with vs, what­soeuer miserie we sustayne, whatsoeuer sorrowe or calamitie light vpon vs, let vs alwayes arme our selues with thys thought, that it is Gods only hande that is layd vpon vs. And therwithal so often as we call to minde that broade eye, that séeth and vicweth al things, that dredsul presence that nowhere can be excluded, that eare that heareth euery man, speake he neuer with so softe a voyce, that vn­derstanding that pierceth to the very thoughts of our heart: Let vs obserue in any wise that diuine precepte that is gi­uen vs by the good father Chrysostomus, in our counsels circumspecte, in our say­ings, [Page 466] thrise well aduised, in our enterpri­ses procéeding not without great delibe­ration, in our doings fearefull to offende, in oure thoughts vnspotted and trée from blemishe, in all oure life carefull howe we guyde oure steppes: hauing our ac­counte in readynesse, whensoeuer it shall be called for at that high iudgement seat, our lampes burning with inflamed cha­ritie, our eyes still attending vpon oure Lorde, euen as the handmayde awayteth vpon hir mystresse, vntill suche time as he haue mercy vpon vs.

O that we were neuer so stryken blinde, but that in the middest of all ill temptations we might be stil loking vpō this rule, looking vpon it (I say) that we might well remember it, well remēbring it, that we might rightly way it, rightly weying it, that we might accordingly do after it? We should not then (as it is sayd of the foolish oystridge and the wodcock) thinke all things were safe with vs, and cocksure, when we had blindly hid oure heades in a darke hole: we woulde not then be so much delited with such ceūter [...] feite and cloked holynesse, as in effecte is [Page 467] nought else but starke hypocrisie: but we would be in déede as we would séeme.

But O Lady vertue, thou that shoul­dest be the guydresse of mannes lyfe on earth, into what vnknowen coastes arte thou exiled long agoe? Thou wast wont with thine owne amiablenesse to allure and drawe vnto thée thy louers, yea though all other considerations were set aparte. Insomuche that if we had Gyges his ring vpon our finger, wherewithall we might walke inuisible, and neither man or God sée what we went about: yet nothing would we attempt at any tyme, either in déede, or worde, or imagination, not seemely for the worthynesse of mans nature. And is nowe the worlde com­men at laste to this poynte, that neither reason can rule vs, nor méede prouoke vs, nor daunger fray vs, nor conscience pricke vs, nor shame reclayme vs, nor the terrour of Gods wrath pul vs backe, nor his presence agast vs, nor the eye of his Prouidence make vs to looke aboute our selues? Iesu god into what a carelesse securitie are we brought?